CHAPTER XXVI. The Master said, "Specious words confound Want of forbearance in small matters confounds great virtue. plans." CHAPTER XXVII. The Master said, "When the multitude hate When the multitude a man, it is necessary to examine into the case. CHAPTER XXVIII. The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man." CHAPTER XXIX. The Master said, "To have faults and not to reform them, this, indeed, should be pronounced having faults." CHAPTER XXX. The Master said, "I have been the whole day The appointment of the historiographer is refer- here is the path of duty, which all men, red to Hwang-te, or "The Yellow emperor,' the inventor of the cycle. The statutes of Chow mention no fewer than five classes of such officers. They were attached also to the feudal courts, and what Confucius says, is that, in his early days, a historiographer, on any point about which he was not sure, would leave a blank; so careful were they to record only truth. extends on to Z. This second sentence is explained in Ho An:-'If any one had a horse which he could not tame, he would lend it to another to ride and exercise it!'-The com 吾猶及 in their various relations, have to pursue, and man has the three virtues of knowledge, benevolence, and fortitude, wherewith to pursue that path, and so he enlarges it. That virtue remote, occupying an empty place, cannot enlarge man, needs not to be said.' That writer's acunapprehended,' in an empty place,' can have count of here is probably correct, and 'duty no effect on any man; but this is a mere truism. Duty apprehended is constantly enlarging, elevating, and energizing multitudes, who had previously been uncognizant of it. The first clause of the chapter may be granted, but the second is not in accordance with truth. 29. THE CULPABILITY OF NOT REFORMING KNOWN FAULTS. Comp. I. 8. Choo He's commentary appears to make the meaning somewhat different. He says:-'If one having faults can change them, he comes back to the condition of having no faults. But if he do not change them, then they go on to their completion, and will never come to be changed.' 30. THE FRUITLESSNESS OF THINKING, WITH OUT READING. Comp. II. 15, where the dependence of acquisition and reflection on each other is set forth. Many comm. say that Conf. merely transfers the things which he here mentions to himself for the sake of others, not that it ever was really thus with himself. 動知 宇 雖 中也 子餒子學 之不之曰君在曰也 以仁 動之不以禮未善也 以失及 之知仁不 也莊則 及不憂也不 以民 能貪祿謀 貧。 不仁夺 在 之敬能之 耕 不 食終夜不寢以思無不 without eating, and the whole night without sleeping:-occupied with thinking. It was of no use. The better plan is to learn. CHAPTER XXXI. The Master said, "The object of the superior man is truth. Food is not his object. There is ploughing; even in that there is sometimes want. So with learning; emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him." CHAPTER XXXII. 1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. “When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 3. “When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:-full excellence is not reached." 31. THE SUPERIOR MAN SHOULD NOT BE MERCENARY, BUT HAVE TRUTH FOR HIS OBJECT. Here | apt. Is the emolument that sometimes comes with learning a calamity like famine?——Ching K'ang-shing's view is: Although’a man may plough, yet, not learning, he will come to hunger. If he learn, he will get emolument, and tho' he do not plough, he will not be in want. This is advising men to learn'! again we translate 道by 'truth,' as the best term that offers. 餒, ‘hunger,'=want Want may be in the midst of ploughing,'i, e, hus bandry is the way to plenty, and yet despite the labours of the husbandman, a famine or scarcity sometimes occurs. The application of this to the case of learning, however, is not very PROPRIETY. 1. Here the various and the 32. How KNOWLEDGE WITHOUT VIRTUE IS NOT LASTING, AND TO KNOWLEDGE AND VIRTUE A RULER SHOULD ADD DIGNITY AND THE RULES OF 也。不 不可大受而可小知 蹈而死者矣未見蹈 仁也。水之 蹈見也 知人小 CHAPTER XXXIII. The Master said, "The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters." CHAPTER XXXIV. The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue." CHAPTER XXXV. The Master said, “Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher." two first in the other paragraphe, 指理言, have le, or principle, for their reference.' In Ho An, however, Paon Heen says:- A man may have knowledge equal to the management of his office (治其官), but if he have not virtue which can hold it fast, though he get it, he will lose it. 2. In 涖之, and 動之 below, 之指民言(the 之 have 民 people, for their reference.' 3. The phrase to move the people' is analogous to several others, 鼓之舞之興之,‘to drum or such as of the kenn-tsze is profound and far-reaching. He may not let his knowledge be small, and he may receive what is great. The way of the seaou-jin is shallow and near. He may let his knowledge be small, and he may not receive what is great. 34. VIRTUE MORE TO MAN THAN WATER OR FIRE, AND NEVER HURTFUL TO HIM. 民 is here 二人,‘man,' as in VI. 20. 民之於仁也 virtue. The case is easily conceivable of men's mind (the higher nature), and so it is more to EVERY MAN. VIRTUE PERSONAL AND OBLIGATORY ON The old interpreters take the sense of 'ought.' Choo He certainly improves on them by taking it in the sense of He saye一知,我知之, the knowing here is our knowing the individuals.' The 'little matters' are ingenious but trifling arts and accomplishments, in which a really great man may sometimes be deficient, while a small man will be familiar with them. The 'knowing' is not that the parties are keun-tsze and seaou-jin, but what attainments they have, and for what they are fit. The difficulty, on this view, is, as in the translation. A student at first with the conclusion−而可小知--Ho takes 當 to be in the 2d person, but the 不 An gives the view of Wang Shub:-The way following recalls him to the 3d. in 関子 日君子貞而不 電子日事君敬其 而後其 CHAPTER XXXVI. The Master said, "The superior man is correctly firm, and not firm merely.” CHAPTER XXXVII. The Master said, “A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration." CHAPTER XXXVIII. The Master said, " There being instruction, there will be no distinction of classes." 99 CHAPTER XXXIX. The Master said, " Those whose courses are different cannot lay plans for one another." CHAPTER XL. The Master said, "In language it is simply required that it convey the meaning." CHAPTER XL1. 1. The Music-master, Meën, having called upon him, when they came to the steps, the Master said, "Here are the steps." When they came to the mat for the guest to sit upon, he 36. THE SUPERIOR MAN'S FIRMNESS IS BASED ON RIGHT. there is no necessity (The lang. ie 不當復 is used here in the sense which it 論其類之惡) of speaking any more of has throughout the Yih-king. Both it and imply firmness, but supposes a moral and intelligent basis which may be absent from; See XIV. 18, 3. 37. THE FAITHFUL MINISTER. The其 refers not to 君, but to the individual who 事君 We have to supply the subject-'a minister.' 後 , as in VI. 20. 38, THE EFFECT OF TEACHING. Choo He faya on this : The nature of all men is good, but we find among them the different classes of good and bad. This is the effect of physical constitution and of practice. The superior man, in consequence, employs his teaching, and all may be brought back to the state of good, and the badness of some. This is very extravagant. Teaching is not so omnipotent-The old interpretation is simply that in teaching there should be no distinction of classes. 39. AGREEMENT IN PRINCIPLE NECESSARY TO CONCORD IN PLANS. is the 3d tone, but I do not see that there would be any great difference in the meaning, if it were read in its usual 1st tone. 40. PERSPICUITY THE CHIEF VIRTUE OF LANmay be used both of speech and GUAGE. of style. 41. CONSIDERATION OF CONFUCIUS FOR THE BLIND. 1. 師,vi. 9. 太師, III. 23. Anciently, the blind were employed in the offices of music, partly because their sense of hearing 道固與師張斯之 也。相子言問冕某 師白之日出在某 然道與子斯。在 告 said, “Here is the mat." When all were seated, the Master| informed him, saying, “So and so is here; so and so is here.” 2. The Music-master, Meen, having gone out, Tsze-chang asked, saying, “ Is it the rule to tell those things to the Music-master?" 3. The Master said, "Yes. This is certainly the rule for those who lead the blind." was more than ordinarily acute, and partly that | they might be made of some use in the world; see the 集證, in loc. 見low 3d tone. Möen had come to Conf. house, under the care of a guide, but the sage met him, and undertook the care of him himself. 2. 之 is governed by 言, and refers to the words of Conf. to Meen in the preceding paragraph. BOOK XVI. KE SHE. 於將日於季將第 顓有季孔路再伐季叶季 事氏子見有顓氏六氏 CHAPTER I. 1. The head of the Ke family was going to attack Chuen-yu. 2. Yen Yew and Ke Loo had an interview with Confucius, and said, "Our chief, Ke, is going to commence operations against Chuen-yu.” HEADING OF THIS 一季氏第十 适), supposed that it belonged to the Tse (齊 X The chief of the Ke-No XVI.' Through- recensus of these analects; the other books be longing to the Loo (魯) recensus. This supp position, however, is not otherwise supported. out this Book, Confucius is spoken of as 孔 子,‘The philosopher Kung,' and never by the designation 子, or 'The Master.' Then, the style of several of the chapters (IV-XI) is not like the utterances of Confucius to which we have been accustomed. From these circum 1. CONFUCIUS EXPOSES THE PRESUMPTUOUS AND IMPOLITIC CONDUCT OF THE CHIEF OF THE KE FAMILY IN PROPOSING TO ATTACK A MINO STATE, AND REBUKES YEN YEW AND TSZE-100 FOR ABETTING THE DESIGN. 1. 季氏 stances, one commentator, Hung Kwöh (洪|季孫 below,see III. 1. Chuen-yu was and |