乎日厭之 中之。 日 予子 可逝也不可陷也可欺也 也子曰何爲其然也君子 不可罔也 日罔 不可也 雲子見南子子路不說 之以禮亦可以弗畔矣夫 子曰君子博學於文 之天厭之 至矣乎民鮮人 子 日 中庸之爲德也其 矣。 否路 者 天 厭夫 文 夫約 rior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be befooled." CHAPTER XXV. The Master said, “The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right." CHAPTER XXVI. " The Master having visited Nan-tsze, Tsze-loo was displeased, on which the Master swore, saying, "Wherein I have done improperly, may Heaven reject me! may Heaven reject me!" CHAPTER XXVII. The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people." IN 26. CONFUCIUS VINDICATES HIMSELF FOR VISITING THE UNWORTHY NAN-TSZE. Nan-tsze was the wife of the duke of Wei, and sister of prince Chaou, mentioned ch. 14. Her lewd character was well known, and hence Tsze-loo was dis pleased, thinking an interview with her was disgraceful to the Master. Great pains are taken to explain the incident. 'Nan-tsze,' says one, 'sought the interview from the stirrings of her natural conscience.' 'It was a rule,' says an other, 'that officers in a state should visit the prince's wife.'‘Nan-tsze,' argues a third, ‘had all influence with her husband, and Confucius wished to get currency by her means for his doc trine. Whether 矢 is to be understood in the sense of ‘to swear,’=誓, or 'to make a declaration’=陳, is much debated. Evidently, the thing is an oath, or solemn protestation against the suspicions of Tsze-loo. 何如可謂仁平子 施於民而能濟眾 四子貢日如有博 日何施 諸聖日 者舜於 而立人已欲達而 諸夫仁者己欲立 病也 眾博 CHAPTER XXVIII. 1. Tsze-kung said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, " Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yaou and Shun were still solicitous about this. 2. “Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. “To be able to judge of others by what is nigh in ourselves ;一 this may be called the art of virtue." 28. THE TRUE NATURE AND ART OF VIRTUE. There are no higher sayings in the Analects than we have here. 1. 施up 3d tone, to confer benefits’聖乎,一乎 is said to be 'a particle of doubt and uncertainty,' but it is rather the interrogative affirmation of opinion. Tsze-kung appears to have thought that great doings were necessary to virtue, and propounds a case which would transcend the achievements of Yaou and Shun. From such extravagant views the Master recalls him. 2. This is the description of 仁者之心體,‘the mind of the perfectly virtuous man, as void of all sel fishness. 3. It is to be wished that the idea intended by had been more clearly expressed. Still we seem to have here a near approach to a positive enunciation of 'the golden rule.' BOOK VII. SHUH URH. 59 能徙不善不 學學 古述 述而第七 不不曰有不日彭。 日 善講德於厭默 學之不講聞義 不聞之我誨而竊而 不脩 不之 之 於作 CHAPTER I. The Master said, " A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang." CHAPTER II. The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied: what one of these things belongs to me?" CHAPTER III. The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude." HEADING OF THIS BOOK.- 一述而第七‘A| 3d tone, ‘to remember' 之 refers, it is said, to transmitter, and -Book VII.' We have in, 'principles,' the subjects of the silent obthis book much information of a personal charservation and reflection. 何有於我哉 acter about Confucius, both from his own lips, and from the descriptions of his disciples. The two preceding books treat of the disciples and other worthies, and here, in contrast with them, we have the sage himself exhibited. 1. CONFUCIUS DISCLAIMS BEING AN ORIGINA TOR OR MAKER. cannot be what difficulty do these occasion me?'but=何者能有於我 as in the transl. (The language,' says Choo He, 'is that of humility upon humility.' Some insert, 述傳舊而已, simply in their expl, 此外 before 何‘Besides to hand down the old. Comm. say the master's language here is from his extreme humility. But we must hold that it expresses his true sense of his position and work. Who the individual called endearingly ‘our old P‘ang' was, can hardly be ascertained. Choo He adopts the view that he was a worthy officer of the Shang dynasty. But that individual's history is a mass of fables. Others make 老彭 to be Laou-tsze, the founder of the Taou sect, and others again make two individuals, one this Laou-tsze, and the other that 彭祖 2. CONFUCIUS' HUMBLE ESTIMATE OF HIMSELF. here by most scholars read che, up. these, what is there in me?' But this is quite 150-200)-Other men have not these things, I only have them. 3. CONFUCIUS' ANXIETY ABOUT HIS SELF-CULTIVATION:-ANOTHER HUMBLE ESTIMATE OF HIMSELF. Here again, comm. find only the expressions of humility, but there can be no reason why we should not admit that Confucius was anxious lest these things, which are only put forth as possibilities, should become in his case actual 藝。於 也久矣吾不復夢 墨子日甚矣吾衰 如也夭夭如也 是吾憂也 子之燕居申申 洪德依於仁 四節 CHAPTER IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased. CHAPTER V. The Master said, "Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chow." CHAPTER VI. 1. The Master said, "Let the will be set on the path of duty. 2. “Let every attainment in what is good be firmly grasped. 3. "Let perfect virtue be accorded with. 4. "Let relaxation and enjoyment be found in the polite arts." facts. is in the sense explained in the Dict. and practising,' 'ex 4. THE MANNER OF CONFUCIUS WHEN UNOCCUPIED. The first clause, which is the subject of the other two, is literally-The master's dwelling at ease.' Obs., up. 3d tone; up. 1st tone;, as in III, 23. 5. HOW THE DISAPPOINTMENT OF CONFUCIUS' HOPES AFFECTED EVEN HIS DREAMS. · 周公 (Chow-kung) is now to all intents a proper name, but the characters mean the duke of Chow.' Chow was the name of the seat of the family from which the dynasty so called sprang, and on the enlargement of this territory, king Wan divided the original seat between his sons (Tan) and (Shih). Tan was Chow kung, in wisdom and politics, what his elder brother, the first emperor, Woo, was in arms. Confucius had longed to bring the principles and institutions of Chow-kung into practice, and in his earlier years, while hope animated him, had often dreamt of the former sage. The orig. territory of Chow was what is now the dis. of Keshan (, dep. of Fung-tseang, in Shen-se. 6. RULES FOR THE FULL MATURING OF CHAR. ACTER. 2. might be translated virtue, but ='perfect virtue' following, we require another term. 4., to ramble for amusement,' here==' to seek recreation.', see note on on, in I. 6. A full enumeration makes ‘six arts,' viz., ceremonies, music, archery, charioteering, the study of characters or language, and figures or arithmetic. The ceremonies were ranged in five classes: lucky or sacrifices, unlucky or the mourning cer., military, those of host and guest, and festive. Music required the study of the music of Hwang-te, of Yaou, of Shun, of Yu, of Tang, and of Woo. Archery had a fivefold classification. Charioteering had the same. The study of the characters required the exa mination of them, to determine whether there predominated in their formation resemblance to the object, combination of ideas, indication of properties, a phonetic principle, a principle of contrariety, or metaphorical accommodation. Figures were managed according to nine rules, as the object was the measurement of land, capacity, &c. These six subjects were the busibut we need not suppose that Conf. had them ness of the highest and most liberal education, all in view here. CHAPTER VII. The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one." CHAPTER VIII. The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.” CHAPTER IX. 1. When the Master was eating by the side of a mourner, he never ate to the full. 2. He did not sing on the same day in which he had been weeping. CHAPTER X. 1. The Master said to Yen Yuen, “When called to office to undertake its duties; when not so called, to lie retired; -it is only I and you who have attained to this." 7. THE READINESS OF CONFUCIUS TO IMPART | he did not teach where his teaching was likely when one party waited on another, he should INSTRUCTION. It was the rule anciently that to prove of no avail.悱, in the comm. and carry some present or offering with him. Pupils | dict., is explained 口欲言而未能之 Of such offerings, one of the lowest was a 貌‘the appearance of one with mouth wish did so when they first waited on their teacher. 6 bundle of, dried flesh.' The wages of a teacher are now called 脩金,‘the money of the dried flesh.' However small the offering ing to speak and yet not able to do so.' This being the meaning, we might have expected the character to be 啡.反,‘to turn,’is ex- brought to the sage, let him only see the indica 8. CONFUCIUS REQUIRED A REAL DESIRE AND ABILITY IN HIS DISCIPLES. The last ch. tells of 9. CONFUCIUS' SYMPATHY WITH MOURNERS. The weeping is understood to be on occasion of offering his condolences to a mourner, which was a rule of propriety.’ 10. THE ATTAINMENTS OF HWUY LIKE THOSE OF CONFUCIUS. THE EXCESSIVE BOLDNESS OF the sage's readiness to teach, this shows that | TszE-LOO.1. In 用之舍之 之 is ex |