CHAPTER XXXV. The Master said, "A horse is called a ke not because of its strength, but because of its other good qualities." CHAPTER XXXVI. 1. Some one said, " What do you say con cerning the principle that injury should be recompensed with kindness ?” 2. The Master said, "With what then will ness ? you recompense kind3. “Recompense injury with justice, and recompense kindness with kindness.' 99 CHAPTER XXXVII. 1. The Master said, " Alas! there is no one that knows me." 2. Tsze-kung said, "What do you mean by thus saying-that no one knows you?" The Master replied, “I do not murmur against From We-shang's addressing Conf. by his name, it is presumed that he was an old man. Such a liberty in a young man would have been impudence. It is presumed also, that he was one of those men who kept themselves retired from the world in disgust.栖 (to perch or roost,' as a bird, used contemptuously with ref. to Conf. going about among the princes and wishing to be called to office. 2.固執一不通, ‘holding to one idea without intelligence. 35. VIRTUE, AND NOT STRENGTH, THE FIT BUBJECT OF PRAISE.驥 was the name of a famous horse of antiquity who could run 1000 le in one day. See the dict. in voc. It is here used generally for 'a good horse, 36. Good IS NOT TO BE RETURNED FOR EVIL; EVIL TO BE MET SIMPLY WITH JUSTICE. 1. tice.-How far the ethics of Confucius fall be low the Christian standard is evident from this chapter. The same expressions are attributed to Confucius in the Le-ke, XXXII. 11, and it is there added 子曰,以德報恩則寬 is explained,‘He 身之仁(=人),which who returns good for evil is a man who is care from himself by such a course. The author of ful of his person,' i. e., will try to avert danger the 翼註 says, that the injuries intended by the questioner were only trivial matters, which perhaps might be dealt with in the way he mentioned, but great offences, as those against a sovereign, a father, may not be dealt with by such an inversion of the principles of justice. The Master himself, however, does not fence his deliverance in any way. 37. CONFUCIUS, LAMENTING THAT MEN DID 德=恩惠‘kindness.’怨,‘resentment,’ 'hatred,' here put for what awakens resentment, NOT KNOW HIM, RESTS IN THE THOUGHT THAT ‘wrong,' injury' The phrase 以德報怨 ie found in the 道德經 of Laou-tsze, II. 63, but it is likely that Conf. questioner simply consulted him about it as a saying which he had heard and was inclined to approve himself. 2.以直,‘with straightness,' i.e, with jus HEAVEN ENEW HIM. 1. 莫我知,−the integ version for 莫知我, does not know me’ He referred, comm. say, to the way in which he pursued his course, simply 爲已 out of his own conviction of duty, and for his own im provement, without regard to success, or the 其廢行諸公日季 諸公曰季乎。而 市伯 夫孫 何命命子 發也與命也公伯寮 寮 子子 旦力 有景愬 惑伯子 以路 寮將 將將肆於告於 而上達知我者其 Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-that knows me!” CHAPTER XXXVIII. 1. The Kung-pih, Leaou, having slandered Tsze-loo to Ke-sun, Tsze-fuk King-pih informed Confucius of it, saying, "Our master is certainly being led astray by the Kung-pih, Leaou, but I have still power enough left to cut Leaou off, and expose his corpse in the market and in the court." 2. The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-pih, Leaou, do, where such ordering is concerned?" Opinions of others. 2. 何為其莫知子 也,‘what is that no man knowe you?” 下 學上達,‘beneath I learn, above I pene trate;'–the meaning appears to be that he contented himself with the study of men and things, common matters as more ambitious spirits would deem them, but from those he rose to understand the high principles involved in them, the appointments of Heaven (天命) according to one commentator. 知我者: 其天乎, H Heaven?" -He who knows me-is that 38. How CoNFUCIUS RESTED, AS TO THE PROGRESS OF HIS DOCTRINES, ON THE ORDERING OF HEAVEN:-ON OCCASION OF TSZE-LOO'S BEING BLANDERED. 1. Leaou, called Kung-pih (lit., duke's uncle), probably from an affinity with the ducal house, is said by some to have been a disciple of the sage, but that is not likely, as 黃麗 而孔門 子為氏曰子子 擊之日奚路日 孔磬者是自宿作 氏於與知子於者 衞 其路石七 次次 辟地其次牌色其 門有 不白門人 荷 可自晨矣。 CHAPTER XXXIX. 1. The Master said, " Some men of worth retire from the world. 2. “Some retire from particular countries. 3. “Some retire because of disrespectful looks. 4. "Some retire because of contradictory language." CHAPTER XL. The Master said, "Those who have done this are seven men." CHAPTER XLI. Tsze-loo happening to pass the night in Shih-mun, the gate-keeper said to him, "Whom do you come from?" Tsze-loo said, "From Mr. K'ung." "It is he,-is it not?"-said the other, "who knows the impracticable nature of the times, and yet will be doing in them." CHAPTER XLII. 1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door 6 39. DIFFERENT CAUSES WHY MEN OF WORTH | They also give the names of the seven men, WITHDRAW FROM PUBLIC LIFE, AND DIFFERENT which, acc. to Choo, is, chiselling,' i. e, forcing out an illustration of the text. EXTENTS TO WHICH THEY SO WITHDRAW THEM BELVES. 1. 辟, pe. low. 3d tone,=避,2. 其次‘the next class,' but comm. say that the meaning is no more than some,' and that the terms do not indicate any comparison of the parties on the ground of their worthiness. 3. The looks,' and language' in par. 4, are to be understood of the princes whom the worthies wished to serve.–It is observed in the 日講 論語解義 that Conf. could never bear to withdraw himself entirely from the world. 40. THE NUMBER OF MEN OF WORTH WHO HAD WITHDRAWN FROM PUBLIC LIFE IN CONFUCIus' TIME. This ch. is understood, both by Choo He and the old commentators, in connection with the preceding, as appears in the translation. Choo, however, explains 作 by 起, (have arisen.' The others explain it by have done this.' 41. CONDEMNATION OF CONFUCIUS' COURSE IN SEEKING TO BE EMPLOYED, BY ONE WHO HAD WITHDRAWN FROM PUBLIC LIFE. The site of Shih-mun is referred to the district of Changtsing, dep. Ts'e-nan, in Shan-tung. 晨門 ‘morning gate,'—a designation of the keeper, as having to open the gate in the morning. He was probably one of the seven worthies, spoken of in the preced. chapter. We might trans late 石門 by (Stony-gate. It seems to have been one of the frontier passes between Ts'e and Loo. 孔氏,‘the Kung,'or Mr. 42. THE JUDGEMENT OF A RETIRED WORTHY ON CONFUCIUS' COURSE, AND REMARK OF CONFUCIUS THEREON. 1. The kting was one of the eight musical instruments of the Chinese; see 難淺也 日日 子矣。 於冢宰三年 然君薨百官總已以聽 日何必高宗古之人皆 予張日書云高宗諒 二年不言何謂也子 以人 聽皆子説 揭。 子而 已 有心哉擊磬乎 果矣乎磬 哉深莫乎。 末則已旣 之厲知而 of the house where Confucius was, and said, "His heart is full who so beats the musical stone." 2. A little while after, he added, "How contemptible is the one ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.' 3. The Master said, “How determined is he in his purpose! But this is not difficult." CHAPTER XLIII. 1. Tsze-chang said, "What is meant when the SHOO says that Kaou-tsung, while observing the usual imperial mourning, was for three years without speaking?” 2. The Master said, “Why must Kaou-tsung be referred to as am example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years." Medhurst's dict., in voc. 過,up. 1st tone, to go by. Meaning 'to go beyond,' 'to exceed,' it is in the 3d tone. 有心哉擊磬乎 is to be read as one sentence, and understood as if there were a 之 after the 哉: 2.俓磴乎, –see XIII. 24, 3. The 備合 interprets this 43. How GOVERNMENT WAS CARRIED ON DURING THE THREE YEARS OF SILENT MOURNING BY THE EMPEROR. 1. 書云,see the Shoo-king, IV. viii. Sect I. 1, but the passage there is not exactly as in the text. It is there said that Kaou-tsung, after the three years' mourning, still did not speak. 高宗 was the honorary epithet of the emperor Woo-ting (武丁), (rend clause also, as if a 之 were after the 哉, and 俓俓 had reference to the sounds of the| B. C. 1323–1263. 諒(Shoo,亮) king. ZZ-see She-king I. iii. 9. gan), acc. to the dict., means the shed where the mourner lived the three years.' Choo He says he does not know the meaning of the terms.-Tsze-chang was perplexed to know how government could be carried on during so long st. 1. The quotation was intended to illustrate that we must act according to circumstances. 3. 末=無之 seems to be a mere expletive. 原攘夷俟子日 幼 諸。安 己日已脩 堯百而脩 脩敬 易使也 子日上好禮則民 墨子路問君子子月 舜姓已 已日君 其脩 脩乎 猶 日安 斯 病以脩人而日 CHAPTER XLIV. The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.' CHAPTER XLV. Tsze-loo asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness.’ "And is this all?" said Tsze-loo. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Tsze-loo. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people-even Yaou and Shun were still solicitous about this.” CHAPTER XLVI. Yuen Jang was squatting on his heels, and so waited the approacle of the Master, who said to him, “In youth, a period of silence. 2. 古之人,-the 人 | as early as in the Yaou teen (堯典). It isa embraces the emperors, and subordinate princes, the surnames of the hundred who had their own petty courts. -in families, into which number the families of the themselves any license.' The expression is not an easy one. I have followed the paraphrasts. time. The surnames of the Chinese now the 備旨 it is said,總攝也不敢 people were perhaps divided at a very early 放縱意也總 is to manage. The amount to several hundreds. The small workmeaning is, that they did not dare to allow 百家姓帖, made in the Sung dynasty, contains nearly 450. In the, in loc, we find a ridiculous reason given for the sur names being a hundred, to the effect that the ancient sages gave a surname for each of the 5 notes of the scale in music, and of the 5 great relations of life and of the 4 seas; consequently, 5×5×4=100, It is to be observed, that in the Shoo-king, we find 'a hundred surnames,' inter, 44. How A LOVE OF THE RULES OF PROPRIETY IN RULERS FACILITATES GOVERNMENT. 45. REVERENT SELF-CULTVATION THE DISTIN GUISHING CHARACTERISTIC OF THE KEUN-TSZE. 以敬, it is said, are not to be taken as the wherewith of the Keun-tsze in his cultivating himself, but as the chief thing which he keeps before him in the process. I translate therefore, by in, but in the other sentences, it in changed with, ten thousand surnames, and it would seem needless, therefore, to seek to attach a definite explanation to the number. dicates the realizations, or consequences of the 堯舜其猶病諸 修已·百姓‘the hundred surnames,' as a designation for the mass of the people, occurs see VI.28. 46.CONFUCIUS' CONDUCT TO AN UNMANNERLY OLD MAN OF HIS ACQUAINTANCE. Yuen Jang was an old acquaintance of Confucius, but had adopt |