CHAPTER I. The subjects of which the Master seldom spoke were-profitableness, and also the appointments of Heaven, and per

fect virtue.

CHAPTER II. 1. A man of the village of Tă-heang said, “Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing."

2. The Master heard the observation, and said to his disciples, "What shall I practise? Shall I practise charioteering, or shall I practise archery? I will practise charioteering."

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bodied and realized in its object.
purpose and determination, but the decree em-

HEADING OF THIS BOOK.-F. quod di fantur. Nor is it decree, or antecedent The Master seldom, No. 9.' The thirty chapters of this Book are much akin to those of the seventh. They are mostly occupied with the doctrine, character, and ways of Confucius himself.

2. AMUSEMENT OF CONFUCIUS AT THE REMARK OF AN IGNORANT MAN ABOUT HIM. Comm., old and new, say that the ch. shows the exceeding humility of the sage, educed by his being praised, but his observation on the man's remark was evidently ironical. 1. For want of another

word, I render 黨 by village. According to the statutes of Chow, 'five families made a H,

four

pe a 閭, and five lew or 500 families a tang.' Who the villager was is not recorded, though some would have him to be the same

that is righteous;' that is, how what is right is really what is truly profitable. Comp. Mencius, I. i. 1. Yet even in this sense Conf. seldom spoke of it, as he would not have the consid-with, the boy of whom it is said in the

eration of the profitable introduced into conduct at all. With his not speaking of there is a difficulty which I know not how to solve. The IVth book is nearly all occupied with it, and no doubt it was a prominent topic in Conf. teachings. is not our fate, unless in the primary meaning of that term,-'Fatum est

old Confucius was a scholar to Heang To The 三字經昔仲尼師項橐 of man was able to see that Confucius was very extensively learned, but his idea of fame, common to the age, was that it must be acquired by excellence in some one particular art. In his lips, 孔子 was not more than our ‘Mr. K‘ung."

毋

雖禮也

者之旣 不將沒子固子違也純 得喪文畏毋今儉 與斯不於我。四,吾拜吾麻 於文在匡。 毋從乎從冕 斯也兹前 意下上眾禮 毋 泰拜也

也死天王

必也下全

CHAPTER III. 1. The Master said, "The linen cap is that preIt is

scribed by the rules of ceremony, but now a silk one is worn,

economical, and I follow the common practice.

2. “The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arro gant. I continue to bow below the hall, though I oppose the com mon practice.”

CHAPTER IV. There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

CHAPTER V. I. The Master was put in fear in K'wang,

2. He said, “After the death of king Wăn, was not the cause of truth lodged here in me?

3. SOME COMMON PRACTICES INDIFFERENT AND OTHERS NOT. 1. The cap here spoken of was that prescribed to be worn in the ancestral

temple, and made of very fine linen dyed of a deep dark colour. There are long discussions

about the number of threads that went into its warp. It had fallen into disuse, and was superseded by a simpler one of silk, Rather than be singular, Confucius gave in to a practice, which involved no principle of right, and was eco

nomical. 2. Choo He explains the 拜下,拜 平上,thuss ‘In the ceremonial intercourse between ministers and their prince, it was proper for them to bow below the raised hall. This the prince declined, on which they ascend

ed and completed the homage.' See this illustrated in the 經註集證 in lnc. The prevailing disregard of the first part of the cer.

but simply negative,無, This criticism is made to make it appear that it was not by any

effort, as 絶 and 毌 more naturally suggest, that Confucius attained to these things.

5, CONFUCIUS ASSURED IN A TIME OF DANGER BY HIS CONVICTION OF A DIVINE MISSION, Comp, VII, 22, but the adventure to which this ch. refers is placed in the sage's history before the

other, and seems to have occurred in his 57th

year, not long after he had resigned office, and

left Loo. 1. There are different opinions as to what state Kwang belonged to, The most likely is that it was a border town of Ching, and its site is now to be found in the dep, of K'ae-fung in Ho-nan, The account is that

Kwang had suffered from 陽虎 an officer of Loo, to whom Conf, bore a resemblance, As he passed by the place moreover, a disciple, 顔刻 who had been associated with Yang Foo in his operations against Kwang, was driving him, These circum. made the people think that Conf. was their old enemy, so they attacked him, and kept him prisoner for five days. The accounts , it is said, is not prohibitive here, of his escape vary, some of them being evidently

Conf. considered inconsistent with the proper distance to be observed between prince and minister, and therefore he would be singular in adhering to the rule.

4. FRAILTIES FROM WHICH CONFUCIUS WAS

FREE.

子子少聞

云多也之之

宰予
問何

天之未喪斯文也

者與何其多能

吾乎賤日將能日
不哉故大聖也。夫

3. "If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"

CHAPTER VI. 1. A high officer asked Tsze-kung saying, “May we not say that your Master is a sage? How various is his ability!" 2. Tsze Kung said, “Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is

various.

3. The Master heard of the conversation and said, " Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability."

4. Laou said, "The Master said, 'Having no official employment, I acquired many arts.'

fabulous. The disciples were in fear. 畏 would

indicate that Confucius himself was so, but

6. ON THE VARIOUS ABILITY OF CONFUCIUS:HIS SAGEHOOD NOT THEREIN. 1. According to

this is denied. 2. 文,Irender by the cause of the 周禮, the 大宰

truth.' More exactly, it is the truth embodied in literature, ceremonies, &c., and its use instead of, 'truth in its principles,' is attri

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was the chief of the six great officers of state, but the use of the designation in Conf.times was confined to the statos of Woo and Sung, and hence the officer in the text must have belonged to one of them. See

buted to Conf. modesty. 在兹,‘in this,' ref. the 註疏 in loc. The force of 與 is as at

to himself. 3. There may be modesty in his use of, but he here identifies himself with the line of the great sages, to whom Heaven has in

trusted the instruction of men. In all the six centuries between himself and king Wăn, he

pears in the transl. 2. is responded to by Tsze-kung with 7, ‘certainly,' while yet by thu use of he gives his answer an air of hesi

does not admit of such another. 後死者, taney. 從之, lets him go,' i.e, does not re

'he who dies afterwards,'=a future mortal

strict him at all. The officer had found the sagehood of Conf. in his various ability; by

少裳

少必作過之必趨

裳者與瞽者見·

子見齊衰者

不出圖唔已矣夫

子曰鳳鳥不至河

兩端而竭焉

我空空如也我叩其

無知也有鄙夫問於

墜子 日吾有知乎哉

雖衣

夫至

夫。

焉。也

我夫

叩問乎

其於哉

CHAPTER VII. The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it.”

CHAPTER VIII. The Master said, "The FUNG bird does not come;

the river sends forth no map:-it is all over with me."

CHAPTER IX. When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily. the叉,‘moreover, Tsze-kung makes that ability only an addit. circum. 3. Conf. explains

his posess. of various ability, and repudiated

Phenix, said to appear when a sage ascends the throne or when right principles are going to triumph thro' the empire. The female is call

ed凰: In the days of Shun, they gambolled

its being essen. to the sage, or even to Keunzize. 4. Laou was a disciple, by surname Kin in his hall, and were heard singing on mount

(琴), and styled Tsze-kae (子開), or Tazechang). It is supposed that when these conversations were being digested into their present form, some one remembered that Laou had been in the habit of mentioning the

remark given, and accordingly it was appended

to the chapter. 子云 indicates that it wasa

frequent saying of Confucius.

7. CONFUCIUS DISCLAIMS THE KNOWLEDGE ATTRIBUTED TO HIM, AND DECLARES HIS EARNESTNESS IN TEACHING, The first sentence here was probably an exclamation with reference to some remark upon himself as having extraor

dinary knowledge. 叩其兩端 exhibit(叩=發動, ‘to agitate,') its two ends,'

i. e, discuss it from beginning to end.

8. FOR WANT OF AUSPICIOUS OMENS, CONFU

CIUS GIVES UP THE HOPE OF THE TRIUMPH OF

Ke, in the time of king Wan. The river and

the map carry us farther back still, to the time of Fuh-he, to whom a monster with the head of a dragon, and the body of a horse, rose from the water, being marked on the back so as to give that first of the sages the idea of his diagrams. Conf. indorses these fables. 已矣夫一 已矣夫,see V. 26, and obs. how

and 夫 are interchanged.

9. CONFUCIUS' SYMPATHY WITH SORrow, reSPECT FOR RANK, AND PITY FOR MISFORTUNE.

齊, read tsze, is ‘the lower edge of a garment,

and joined with 衰, read tsuy, mourning gar

ments,' the two char. indicate the mourning of

the second degree of intensity, where the edge is

unhemmed, but cut even, instead of being rag

ged, the terms for which are 斬衰The HIS DOCTRINES. The fung is the male of a fa- phrase, however, seems to be for 'in mourning' bulous bird, which has been called the Chinese | generally. 少, up. 3d tone, ‘young.’

詐 病疾之女

也間病末

欲人

之

子由所罷博 爱。彌!

臣久路也立不我

前忽焉在後夫子

而矣使已卓能以子瞻日 爾旣文循之仰

為哉門

有由人

雖竭約循在之

CHAPTER X. 1. Yen Yuen, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind.

2. “The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety.

3. “When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so.

CHAPTER ̇XI. 1. The Master being very ill, Tsze-loo wished the disciples to act as ministers to him.

2. During a remission of his illness, he said, " Long has the cono duct of Yew been deceitful! By pretending to have ministers wher I have them not, whom should I impose upon? Should I impose upon Heaven?

10. YEN YUEN'S ADMIRATION OF HIS MASTER'S DOCTRINES, AND HIS OWN PROGRESS IN THEM.

*無所由以用其力 I have tho

1. 喟然歎, (sighingly sighed. 仰 and the means whereby to use my strength, 也

the other verbs here are to be translated in the past tense, as the ch. seems to give an account

yea, indeed.'-It was this which mad him sigh.

of the progress of Hwuy's mind. 忽焉=忽 11. CONFUCICs' DISLIKE OF PRETENSION, AND

然‘suddenly) 2.誘=引進,‘to lead for

ward.’博我云云,comp. VI.25.3. 卓

CONTENTMENT WITH HIS CONDITION. 1.

'was causing,' or wanted to cause. Conf. hal been a great officer, and enjoyed the services

爾=卓然 an adv., 'uprightly,' 'loftily.' ministers, as in a petty court. Teze-loo woul 從之‘to follow it,’i. e, to advance there- | have surrounded him in his great sickness ( upon to it?末 in the sense of 無末由 病), with the illusions of his former stile, an

it.'