CHAPTER XXVI. 1. The Master said, "Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed; ah! it is Yew who is equal to this. 2. "He dislikes none, he courts nothing;-what can he do but what is good?"" 3. Tsze-loo kept continually repeating these words of the ode, when the Master said, "Those things are by no means sufficient to constitute perfect excellence," CHAPTER XXVII, The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves." CHAPTER XXVIII. The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear." CHAPTER XXIX. The Master said, "There are some with whom we may study in common, but we shall find them unable to go along with us to principles. Perhaps we may go on with them to prin 26. TSZE-LOO'S BRAVE CONTENTMENT IN PO VERTY, BUT FAILURE TO SEEK THE HIGHEST AIMS. 27. MEN ARE KNOWN IN TIMES OF ADVERSITY, 1. On the constr. of this par., comp. Ch. 19. The the after-withering,' a meiosis for their being evergreens. 狐 is the fox. The 貉, read ho, is probably the badger. It is described as nocturnal in its habits, yielding a soft, warm, fur. It sleeps much, and is carnivorous. This last characteristic is not altogether inapplicable to the badger. See the 本草獸部. 2 See the Sheking, 1. iii. 8. et. 4. 3. 終身, not ‘all his life, as frequently, but continually, Tsze-loo was a man of impulse, with many fine points, but not sufficiently reflective. 28. SEQUENCES OF WISDOM, VIRTUE, AND BRAD VERY. 仁者不憂,this a one of the sayo ings about virtue, which is only true of pious trust in God. 29. How DIFFERENT INDIVIDUALS STOP AT DIFFERENT STAGES OF PROGRESS. More literal ly rendered, this ch. would be‘It may be pos sible with some parties together to study, but it may not yet be possible with them to go on to principlee, &c.’權,the weight of a steel-yard, 遠之有 之遠不偏国與可道 瑞爾其唐權與未道 有。也 子思反棣 夫 日室 室而之 未 何未是豈華 ciples, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us." CHAPTER XXX. 1. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant. 2. The Master said, “ It is the want of thought about it. How is it distant?" then ‘to weigh. It is used here with ref. to oc- | there is no wind, and adopting a reading, in a curring events,–to weigh them and determine book of the Tsin (晉) dyn, of 翩 for 偏 the application of principles to them. In the nied. The ancients adopted it probably from 30. THE NECESSITY OF REFLECTION. 1. This is from one of the pieces of poetry, which Conf. did not admit into his collection, and no more of it being preserved than what we have here, it is not altogether intelligible. There are long disputes about the Choo He makes it a kind of small plum or cherry tree, whose leaves are constantly quivering, even when and changing 反 into 翻, he makes out the meaning in the transl. The old comm. keep the text, and interpret,-'How perversely contrary are the flowers of the T'ang-tae!' saying that those flowers are first open and then shut. This view made them take in the last ch., as we have noticed. Who or what is meant by we cannot tell. The two in 爾思 而 are mere expletives, completing the rhythm. 2. With this par. Choo He compares VII. 30.– and suggests the thought of its being an addition by another hand to the original compilation. The whole ch. is like the 20th of the last book, BOOK X. HEANG TANG. 如在夫侃 臺便者。恂 言 如誾也 踏如也與與 也如 與大謹廟不 孔鄕 與也上夫 爾。朝 朝能黨 與君大言 鄉黨第 CHAPTER I. 1. Confucius, in his village, looked simple and sin cere, and as if he were not able to speak. 2. When he was in the prince's ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.. CHAPTER II. 1. When he was waiting at court, in speaking with the officers of the lower grade, he spake freely, but in a straightforward manner; in speaking with the officers of the higher grade, he did so blandly, but precisely. 2. When the prince was present, his manner displayed respectful uneasiness; it was grave, but self-possessed. HEADING OF THIS BOOK.一鄉黨第十. (The village, No 10.' This book is different in its character from all the others in the work. It contains hardly any sayings of Confucius, but is descriptive of his ways and demeanour in a variety of places and circumstances. It is not uninteresting, but, as a whole, it does not heighten our veneration for the sage. We seem to know him better from it, and to Western 1. In the dict., quoting from a record of the former Han dyn, the 鄉 contained 2,500 families, and the 黨 only 500, but the two terms are to be taken here together, indicating the residence of the Sage's relatives. His native place in Loo is doubtless intended, and perhaps the original seat of his family in Sung. 恂 minds, after being viewed in his bedchamber,恂如 is expl. by Wang Suh (mild-like,' and his undress, and at his meals, he becomes divest- by Choo He, as in the transl., thinking probaed of a good deal of his dignity and reputation. bly that, with that meaning, it suited the next There is something remarkable about the style. clause better. 2. 1, read p'een, lower 1st tone Only in one passage is he styled, The Master.' He appears either as 孔子, “The =辯, to debate, to discriminate accurately. 爾=耳. In those two places of high ceremony philosopher, K'ung,' or as 君子,The superior and of government, it became the sage, it is 2. DEMEANOUR OF CONFUCIUS AT COURT WITH OTHER OFFICERS, AND BEFORE THE PRINCE. man. A suspicion is thus raised that the said, to be precise and particular. Comp. III. 15. chronicler had not the same relation to him as the compilers of the other books. Anciently, the book formed only one chapter, but it is now arranged under seventeen divisions. Those di-1. visions, for convenience in the translation, I continue to denominate chapters, which is done also in some native editions. 1 DEME NOUR OF CONFUCIUS IN HIS VILLAGE, IN THE ANCESTRAL TEMPLE, AND IN THE COURT. may be taken here as a verb, lit.='courting. It was the custom for all the officers to repair at daybreak to the court, and wait for the prince to give them audience. 大夫 'great officer,' was a general name, applicable 1矣。命也。也。衣與 入公門鞠 日賓趨前立如勃君 召 賓退進後右也如 不必翼襜左揖也使 顧復如如手所足按 CHAPTER III. 1. When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to bend beneath him. 2. He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted. 3. He hastened forward, with his arns like the wings of a bird. 4. When the guest had retired, he would report to the prince, "The visitor is not turning round any more.' 99 CHAPTER IV. 1. When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him. to all the higher ministers in a court. At the | nuncio, in immediate commun. with himself, imperial court they were divided into three classes, highest,' 'middle,' and 'lowest,'t, 中,下, but the various princes had only the first and third. Of the first order there were properly three, the 卿 or nobles of the state, who were in Loo the chiefs of the three families.' Confucius belonged himself to the lower grade. 2. 蹾踏, ‘the feet moving uneasily," indicating the respectful anxiety of the mind. 與,low. 1st tone, here appears in the phrase 與與如也, in a new sense. 3. DEMEANOUR OF CONFUCIUS AT THE OFFICIAL RECEPTION OF A VISITOR. 1. The visitor is supposed to be the prince of another state. On the occasion of two princes meeting there was much ceremony. The visitor having arrived, remained outside the front gate, and the host inside his reception room, which was in the ancestral temple. Messages passed between them by means of a number of officers called 介 on the side of the visitor, and 擯, on the was the 上擯, the next was the 承槍 and below were one or more must have been the shing pin, bowing to the 紹檳Cont. right as he transmitted a message to the shang pin, who was an officer of the higher grade, and to the left as he commun. one from him to the shou pin. 3. The host having come out to receive his visitor, proceeded in with him, it is said, followed by all their internuncios in a line, and to his manner in this movement this par. is generally referred. But the duty of ever ing the guest off, the subj. of next par, belonged to the shang pin, and could not be performed by Conf. as merely a shing pin. Hence arises a difficulty. Either it is true that Conf. was at one time raised to the rank of the highest dignitaries of the state, or he was temporarily employed, for his knowl. of cerem., after the first act in the reception of visitors, to discharge the duties of one. Assuming this, the is to be explained of some of his movements in the reception room. How could he hurry forward when walking in file with the other aide of the host, who formed a zigzag line of internuncios? See the 摭餘說, II. 28.4. communication from the one to the other, and, would return the commission, passed their questions and answers along, till an understanding about the visit was thus officially effected. is explained by inclination.' I suppose I have expressed the idea duty, and reported it. The ways of China, it e., he had seen the guest off, according to his appears, were much the same anciently as now. A guest turns round and bows repeatedly in leaving, and the host can't return to his plaee, till these salutations are ended. 4. DEMEANOUR OF CONFUCIUS IN THE COURT AT AN AUDIENCE. 1. The imperial court consisted of five divisions, each having its peculiar |