道 賢堪食 力再哉其 斯夫牖 求囘憂瓢 旦也人 足曰也。回 也 日疾 也非 也在哉有而 子不 不陋回斯有亡子 改巷也疾斯之問 也。疾 力子 其人 不之 樂不 也 自 CHAPTER VIII. Pih-new being sick, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!" CHAPTER IX. The Master said, " Admirable indeed was the vir. tue of Hwuy! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hwuy!" CHAPTER X. Yen K'ew said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way, but now you limit yourself.” 8. LAMENT OF CONFUCIUS OVER THE MORTAL verb, 'It is killing him,', low. 1st SICKNESS OF PIH-NEW. Pih-new, elder or uncle New,' was the denomination of here final, and 'alas!' tone, generally an initial particle='now.' It is who had an honourable place among the disciples of the sage. In the old interpr., his sickness is said to have been 惡疾 ‘an evil disease,' by which name leprosy, called 賴, is intended, though that char. is now employed for ‘itch, Suffering from such a disease, Pih-new would not see people, and Confucius took his hand through the window. A differ. explanation of that circumstance is given by Choo He. He says that sick persons were usually placed on the north side of the apartment, but when the prince visited them, in order that he might appear to them with his face to the south (see ch. 1), they were moved to the south. On this occasion, Pih-new's friends wanted to receive Conf. after this royal fashion, which he avoided by not entering the house. t appears as an act. 簞 9. THE HAPPINESS OF HWUY INDEPENDENT OF POVERTY. The was simply a piece of the stem of a bamboo, and the half of a gourd cut into two. 食, See II. 8. The enlogy turns much on 其 in 其樂 , as opposed to 其憂 ‘his joy, the delight which he had in the doctrines of his master, contrasted with the grief others would have felt under such poverty. 10. A HIGH AIM AND PERSEVERANCE PROPER TO A STUDENT. Conf. would not admit Kew's apology for not attempting more than he did. Give over in the middle of the way,' i. e., they go as long and as far as they can, they are pursuing when they stop. 後殿 殿園 嘗明得 將 至者 不門 也。其 人子 行焉游 your 偃之室 不由徑非全 子日孟之反不伐奔而 耳為 夏 足者中道而廢今女書 11子謂子夏日女爲君子 進 策 之之由乎。 人 反室徑日城儒。曰廢 也非有宰 公 非奔 敢而 也 子 事臺日 未滅 汝 CHAPTER XI. The Master said to Tsze-hea, "Do you be a scholar after the style of the superior man, and not after that of the mean man." CHAPTER XII. Tsze-yew being governor of Woo-shing, the Master said to him, “ Have you got good men there?" He answered, “There is Tan-t'ae Mëě-ming, who never in walking takes a short cut, and never comes to my office, excepting on public business." CHAPTER XIII. The Master said, “Măng Che-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipt up his horse saying, 'It is not that I dare to be last. My horse would not advance.' and places near Soo-chow and elsewhere retain 11. How LEARNING SHOULD BE PURSUED. 君 | travelled southwards with not a few followers, 子and小人 here=adjectives, qualifying names indicative of his presence. 焉爾乎 儒 The 君子, it is said, learns 為已 , for his own real improvement and from duty; the 小人 learning 為人, for men,' with view to their opinion, and for his own material benefit. 12. THE CHARACTER OF TAN-T'AE MEE-MING. The ch. shows, according to Chinese comm., the advantage to people in authority of their having good men about them. In this way after their usual fashion, they seek for a profound meaning in the remark of Conf. Tan-t'ae Mee-ming, who was styled 子物 has his tablet the 2d east outside the hall. The accounts of him are very conflicting. Acc. to one, he was very goodlooking, while another says he was so bad-looking that Conf. at first formed an unfavourable opinion of him, an error which he afterwards confessed on Mee-ming's becoming eminent. He three particles coming together are said to indicate the slow and deliberate manner in a which the sage spoke. 滅明者,Comp. 顔囘者inch. 2.室 is said to= =公堂 13. THE VIRTUE OF MANG CHE-FAN IN CONCEALING HIS MERIT. But where was his virtue in deviating from the truth? And how could Conf. commend him for doing so? These questions have never troubled the commentators. was an officer of Mang Che-fan, named Loo. The defeat, after which he thus distin guished himself was in the 11th year of duke Gae, B. C. 483. To lead the van of an army is called 啟, to bring up the rear is 殿. In retreat, the rear is of course the place of honour. see V. 25, 4. 生日 罔之生也幸而免 彬文 平佞 子免 日期 日於 則質由誰今 之子史勝斯能之朝 質則也。不 彬野 由 難之 CHAPTER XIV. The Master said, "Without the specious speech of the litanist T'o, and the beauty of the prince Chaou of Sung, it is difficult to escape in the present age." CHAPTER XV. The Master said, "Who can go out but by the door? How is it that men will not walk according to these ways?" CHAPTER XVI. The Master said, "Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of complete virtue." CHAPTER XVII. The Master said, “Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune." 14. THE DEGENERACY OF THE AGE ESTEEMING GLIBNESS OF TONGUE AND BEAUTY ()F PERSON. 祝‘to pray,’‘prayers;' here, in the concrete, the officer charged with the prayers in the ancestral temple. I have coined the word litanist to come as near to the meaning as possible. This To was an officer of the state of Wei, styled 子魚. Prince Chaou had been guilty of incest with his sister Nan-tsze (see ch.26), and afterwards, when she was married to the duke Ling of Wei, he served as an officer there, carrying on his wickedness. He was celebrated for his beauty of person. is a simple connective, =與, and the 不 is made to belong to both moral sense ;–not deep doctrines, but rules of life. 16. THE EQUAL BLENDING OF SOLID EXCEL LENCE AND ORNAMENTAL ACCOMPLISHMENTS IN 史,‘an historian,’ an officer of importance in China. The term, however, is to be understood here of 'a clerk,' 'a scrivener in a public office,' one that is of a class sharp and well informed, but insincere. 17. LIFE WITHOUT UPRIGHTNESS IS NOT TRUA LIFE, AND CANNOT BE CALCULATED Ox. 'No more serious warning than this,' says one comm., 'was ever addressed to men by Confucius.' A distinction is made by Choo He and others between the two 牛, that the 1st is 始生 clauses. This seems the correct construction, 'birth,' or 'the beginning of life,' and the 2d is tho' unusual. The old comm. construe differ ently:-'If a man have not the speech of T'o, 生存,‘preservation in life’人之生 though he may have the beauty of Chaou, &c.,', 'The being born of man is upright,' making the degeneracy of the age all turn on its fondness for specious talk. This can't be right. 15. A LAMENT OVER THE WAYWARDNESS OF which may mean either that man at his birth is upright, or that he is born for uprightness. I prefer the latter view.罔之生也 *The MEN'S CONDUCT. 斯道 These ways' in a | living without it,' if we take 罔一無 or 'to 遲以上 曰者。者 敬問語也中 袋子日知之者不如 樂之者 而矣。鬼知上中人 之之 後問神子也。人以 獲仁 護仁而日 可日遠務 著者 下可 如如 CHAPTER XVIII. The Master said, “They who know the truth are not equal to those who love it, and they who love it are not equal to those who find pleasure in it." CHAPTER XIX. The Master said, "To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced." The CHAPTER XX. Fan Ch'e asked what constituted wisdom. Master said, “To give one's-self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom." He asked about perfect virtue. The Master said, "The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration; this may be called perfect virtue. defame it,' if 罔=誣We long here as else- | 民之義 05=人道之宜,‘what is where for more perspicuity and fuller develop ment of view. An important truth struggles here for expression, but only finds it imperfectly. Without uprightness the end of man's existence is not fulfilled, but his preservation in such case is not merely a fortunate accident. 18. DIFFERENT STAGES OF ATTAINMENT. The four have all one reference, which must be 道 or 理, the subject spoken of. 19. TEACHERS MUST BE GUIDED IN COMMUNICATING KNOWLEDGE BY THE SUSCEPTIVITY OF THE LEARNERS. In 以上,上 is read up. 2d tone, a verbal word, and not the prep. ‘upon,' 8o the 下in以下 is also verbal as in III. 7. The 中人, or mediocre people,'may have | right according to the principles of humanity.' With some hesitation, I have assented to this view, though properly means 'the multitude,' 'the people,' and the old interpr. explain'Strive to perfect the righteousness of the people, We may suppose from the second clause that Fan Ch'e was striving after what was uncommon and superhuman. For a full exhi bition of the phrase 鬼神, see 中庸,XVI. Here it='spiritual beings,' manes and others. 遠, up. 3d tone. 遠之‘Keep at a distance‧ from them,' not 'keep them at a distance.' The sage's advice therefore is attend to what are plainly human duties, and do not be supersti all classes of subjects announced to them, I tious.’先 and 後 are, as frequently else suppose. 20. CHIEF ELEMENTS IN WISDOM AND VIRTUR. where, verbs, 'put first,' 'put last.' The old interpreters take them differently, but not so The modern comm. take 民 here as= A, and well. 之日井有仁焉其從之 閒宰我問日仁者雖告 魯 之告 道變 壽動者 仁樂 者水 靜仁 知者 CHAPTER XXI. The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful, the virtuous are longlived." CHAPTER XXII. The Master said, " Ts'e, by one change, would come to the state of Loo. Loo, by one change, would come to a state where true principles predominated." CHAPTER XXIII. The Master said, "A cornered vessel without corners. A strange cornered vessel! A strange cornered vessel!” CHAPTER XXIV. Tsae Go asked, saying, “A benevolent man, though it be told him,-"There is a man in the well,' will go in after him, I suppose." Confucius said, "Why should he do so? A supe 21. CONTRASTS OF THE WISE AND THE VIR son of his uncle, the famous duke of Chow, TUOUS. The two first are read ngaou, low. prince of Loo. In Conf. time, Ts'e had degenerated more than Loo. 道is先王盡善 盡美之道, the entirely good and admi 3d tone,=喜好, ‘to find pleasure in.' The wise or knowing are active and restless, like the waters of a stream, ceaselessly flowing and rable ways of the former kings.' 23. THE NAME WITHOUT THE REALITY IS FOLLY. This was spoken (see the with ref. to the governments of the time, retaining ancient names without ancient principles. The was a drinking vessel; others say a wooden tablet. The latter was a later use of the term. It was made with corners as appears from the composition of the character, which is formed from 角, ‘a horn,' 'a sharp corner' In Cont time, the form was changed, while the name was kept. 24. THE BENEVOLENT EXERCISE THEIR BENEVOLENCE WITH PRUDENCE. Tsae Go could see no limitation to acting on the impulses of benevo lence. We are not to suppose with modern |