也。也子 以下 五子謂韶盡美· 以夫子爲木鐸 善也謂武盡䒑 圈子日居上不寬爲禮 也請 天乎出嘗 將天日 □儀封人請見日君子 子 美美鐸久於見吾見 夯 喪之 未 盡 CHAPTER XXIV. The border-warden at E requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, “My friends, why are you distressed by your master's loss of office? The empire has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.” CHAPTER XXV. The Master said of the Shaou that it was perfectly beautiful and also perfectly good. He said of the Woo that it was perfectly beautiful but not perfectly good. CHAPTER XXVI. The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourn ing conducted without sorrow;-wherewith should I contemplate such ways?” 24. A STRANGER'S VIEW OF THE VOCATION OF | CONFUCIUS. E was a small town on the borders of Wei, referred to a place in the present dis. of 蘭陽, dep. 開封, Honan prov. Conf. tongue, shaken to call attention to announcements, or along the ways to call people together. Heaven would employ Conf. to proclaim and call men's attention to the truth and right (道) was retiring from Wei, the prince of which 25. THE COMPARATIVE MERITS OF THE MUSIC could not employ him. This was the 喪(up. are OF SHUN AND Woo.韶 was the name of the 3d tone),=失位. The 1st and 3d 見 music made by Shun, perfect in melody and sentiment. 武 was the music of king Woo, read heen, low. 3d tone,=通使得見 to introduce,' or 'to be introduced.' 之 in君子 CHAPTER 1. The Master said, "It is virtuous manners which constitute the excellence of a neighbourhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?” CHAPTER II. The Master said, "Those who are without virtue, cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.” HEADING OF THIS BooK.里仁第四. Virtue in a neighbourhood-No. IV-Such is the title of this fourth Book, which is mostly occupied with the subject of. To render that term invariably by benevolence, would by no means suit many of the chapters. See II. 1, 2. Virtue, as a general term, would answer better. The embodiment of virtue demands an acquaintance with ceremonies and music, treated of in the last book; and this, it is said, is the reason why the one subject immediately follows the other. 1. RULE FOR THE SELECTION OF A RESIDENCE. a So, not unfrequently, below. Friendwisdom ship, we have seen, is for the aid of virtue (I. 8, 3), and the same should be the object desired in selecting a residence. 2. ONLY TRUE VIRTUE ADAPTS A MAN FOR THE VARIED CONDITIONS OF LIFE. used for what binds, as an oath, a covenant; 約‘to bind,’' is and here, the metaphor being otherwise directed, it denotes a condition of poverty and distress. 利,‘gain,’‘profit,’ used as a verb,=貪,‘to desire,’‘to covet.’安仁,‘to rest in virtue," being virtuous without effort. 利仁,to desire virtue,' being virtuous because it is the According to the 周禮.5 families made and 5鄰a里, which we might style, therefore, a hamlet or village. There are other best policy. Obs. how following and estimates of the number of its component makes those terms adjectives. 不可 households. 處, up. 2d tone, a verb, 'to dwell ‘may not,'=不能,‘cannot.' The inability in’知, up, 3d tone, is the same as 智, (wise,’/ is moral 成不所不所關 惡 欲子也。 名去 君也也也也 子君不貧不富 以與以與 成名君子無終食之閒 去其賤其貴 仁道是道是 閒乎 日苟志於仁矣無 人 CHAPTER III. The Master said, "It is only the truly virtuous man, who can love, or who can hate, others." CHAPTER IV. The Master said, "If the will be set on virtue, there will be no practice of wickedness." “ CHAPTER V. 1. The Master said, " Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be obtained in the proper way, they should not be avoided. 2. “If a superior man abandon virtue, how can he fulfil the requirements of that name? 3. “The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.” 3. ONLY IN THE GOOD MAN ARE EMOTIONS OF LOVE AND HATRED RIGHT. This ch. containing an important truth, is incorporated with the 大學傳x.15. 好and惡 (read wo) are both verbs, up. 3d tone. proper way. If we supply a nom. to 處 and 去, it must be 君子—He will not ‘abide in nor go away from, riches and honours. 2. 惡 read woo, up. 1st tone, ‘how.’ 'name,' 4. THE VIRTUOUS WILL PRESERVES FROM ALL not reputation, but the name of a keun-tsze, 苟=誡 not merely'if,' but | which he bears. 3. 終食之間,The WICKEDNESS. ‘if really. Comp. the apostle's sentiment, 1. John, iii. 9, Whosoever is born of God doth space in which a meal can be finished;’造 not commit sin.' 5. THE DEVOTION OF THE KEUN-TSZE TO VIRTUE. 1. For the antecedent to in the We might (interch. with 草次) and 顛沛 are well known expressions, the former for haste and confusion, the latter for change and danger, but it is not easy to trace the attaching of those meanings to the characters.顚 ‘to fall down,’ recurring 得之 we are to look to the foll. verbs, 處 (up. 2d tone) and 去 translate the first 不以道得之, if they and沛, the same, but the for. with the face upy cannot be obtained, &c, but this would not suit the other with the face down. 必於是 the second case. 其道,‘the way;’i. e, the | Comp. Horace's (Omnis in hoc sum. |