矣 矣日得 宿恆為斯 矣。盔 C11 一節 盈約而爲泰難乎 子鈞而不綱弋不射 墜子日蓋有不知而作 為見人君吾 難有 有 吾子不 乎虛 恆不 不者得 有而者得斯而 CHAPTER XXV. 1. The Master said, “A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me.' 2. The Master said, " A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me. 3. “Having not and yet affecting to have, empty and yet affect ing to be full, straitened and yet affecting to be at ease-it is diffi cult with such characteristics to have constancy." CHAPTER XXVI. The Master angled,-but did not use a net. He shot, but not at birds perching.. CHAPTER XXVII. The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it, seeing much and keeping it in memory:–this is the second style of knowledge." hausted: 信無一事之不實,‘not 26. THE HUMANITY OF CONFUCIUS. 19 is a single thing without its reality.' These are properly the large rope attached to a net, by the explanations in the 四書備. I confess to apprehend but vaguely the two latter subjects as distinguished from the second. 25. THE PAUCITY OF TRUE MUN IN, AND THE PRETENTIOUSNESS OF, CONFUCIUS' TIME. 子曰, par. 2, is supposed by some to be an addition to the text. That being so, we have in the ch. a climax of character: the man of constancy, or the single-hearted, stedfast man; the good man, who on his single-heartedness has built up his virtue; the Keun-tsze, the man of virtue in large proportions, and intellectually able besides; and the sage, or highest style of man. 聖, from 耳口, and 壬,‘ear, mouth, and good,'= intuitively apprehensive of truth, and correct in utterance and action. Comp. Mencius, VII. ii.24. ineans of which it may be drawn so as to sweep 2. strcam. 'to shoot with a string tied to the arrow, by which it may be drawn back again.’射, applied to such shooting, lower 4th tone, read shih. Confucius would only destroy what life was necessary for his use, and in taking that he would not take advantage of the inferior creatures. This ch. is said to be descriptive of him in his early life. 27. AGAINST ACTING HEEDLESSLY. Paou Heen, in Ho An, says that this was spoken with ref. to heedless compilers of records. Choo He makes 作之 simply=作事, to do things," ‘to act: The paraphrasts make the latter part descriptive of Confucius-I hear much, &c. This is not necessary, and the transl. had better be as indefinite as the original. 7 日国至 保何子翠 知陳子其甚 禮司 孔敗 子問 退昭 期平 進子 日互 日往人與鄉 仁也潔 字日仁遠乎哉我欲仁斯仁 已進與見 以也言 其其 童識 見 之者我無是也多聞擇其善 潔退門 門之 也也人次善 不唯惑。也。 CHAPTER XXVIII. 1. It was difficult to talk with the people of Hoo-heang, and a lad of that place having had an interview with the Master, the disciples doubted. 2. The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct. CHAPTER XXIX. The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.” CHAPTER XXX. 1. The minister of crime of Ch'in asked whether the duke Ch'aou knew propriety, and Confucius said, "He knew propriety.” 28. THE READINESS OF CONFUCIUS TO MEET APPROACHES TO HIM THOUGH MADE BY THE UN 29. VIRTUE IS NOT FAR TO SEEK. 哉 after LIKBLY. 1. In 互鄉 the 鄉 appears to be 平, implies the negative answer to be given. like our local termination ham.-"The people of Hoo-ham.' Its site is now sought in three different places. 2. Choo He would here trans pose the order of the text, and read人潔 已云云 immediately after 子曰. He also supposes some characters lost in the sen 唯何甚. This is hardly necessary. fil, as in V. 8, 3,-, 'to allow,' 'to concede to.' 30. How CoNFUCIUS ACKNOWLEDGED HIS ERROR. 1. Ch'in, one of the states of China in Conf. time, is to be referred probably to the present department of Ch'in-chow in Ho-nan prowas the name given in Chin vince. 司敗 and Tsoo to the minister elsewhere called 司寇, which terms Morrison and Medhurst translate(criminal judge. But judge does lative as well as executive. He was the advi not come up to his functions, which were legis ser of his sovereign on all matters relating to 知丘禮子吳君之 之也巫君為子 苟期知姓黨聞 必曰知孟於黨 2. Confucius having retired, the minister bowed to Woo-ma K'e to come forward, and said, "I have heard that the superior man is not a partizan. May the superior man be a partizan also? The prince married a daughter of the house of Woo, of the same surname with himself, and called her,-"The elder lady Tsze of Woo'. If the prince knew propriety, who does not know it?" 3. Woo-ma K'e reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them.” CHAPTER XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice. CHAPTER XXXII. The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to." crime. See the 周禮秋官司寇 Chaou was the hon. ep. of Chow (稠), duke of Loo, B. C. 541-509. He had a reputation for the knowledge and observance of ceremonies, and Conf. answered the minister's question accordingly, the more readily that he was speaking to the officer of another state, and was bound, therefore, to hide any failings that his own sovereign might have had. 2. With all his knowledge of proprieties, the duke Ch'aou had violated an import. rule,——that which forbids the intermarriage of parties of the same surname. The ruling houses of Loo and Woo were branches of the imperial house of Chow, and consequently had the same surname-Ke (姬). To conceal his violation of the rule Chaon called his wife by the surname Tsze(子), 31. THE GOOD FELLOWSHIP OF CONFUCIUS. On this which states very distinctly the interpretation which I have followed, making only two singings and not three. 和, lower 3d tone, here 'to sing in unison with.' Chapter, see the 四書合講 32. ACKNOWLEDGMENT OF CONFUCIUS IN ESTIMATING HIMSELF. 莫 here occasions some diff culty. Ho An takes it, as it often is,=無, and explains, "I am not better than others in letters.' In the dict., with ref. to this pass., it is explained by so that the meaning would beBy effort, I can equal other men in letters. Choo He makes it 疑辭 a particle of doubt, as if she had belonged to the ducal house of ='perhaps. But this is formed for the occasion. Sung. 取, up. 3d tone=娶.3. Conf. takes the criticism of his questioner very lightly. 躬行君子,‘an-in-person-acting kewn-tsze.* CHAPTER XXXIII. The Master said, "The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness. Kung-se Hwa said, "This is just what we, the disciples, cannot imitate you in." CHAPTER XXXIV. The Master being very sick, Tsze-loo asked leave to pray for him. He said, “May such a thing be done?” ! Tsze-loo replied, “It may. In the Prayers it is said, Prayer has been made to the spirits of the upper and lower worlds."" The Master said, " My praying has been for a long time. " 33. WHAT CONFUCIUS DECLINED TO BE CON BIDERED, AND WHAT HE CLAIMED. 若 and 抑 are said to be correlatives, in which case they our ‘although’and‘yet.' More naturally, we may join 若 directly with 聖與人, and take 柳 88 our rather to be an expletive than the pronoun. and earth,神 being the 上下=heaven approp. desig. of the spirits of the former, and 祇 of the latter. Choo He says,' Prayer is the expression of repentance and promise of (but: 云爾 see ch. 18, 2. | amendment, to supplicate the help of the spirits. , 已矣, added to 云爾, increases its em phasis,= just this and nothing more.. 34. ConrUCIUS DECLINES TO BE PRAYED FOR. 疾病 together mean ‘very sick' 有諧, is interrogative, as we find it frequently in Menciua.訣 (To write a eulogy, and confer the posthumous honorary title;' also, 'to eulogize in prayer,' i. e., to recite one's excellencies as the ground of supplication. Tsze-loo must have been referring to some well known collecseems tion of such prayers. In 禱爾爾 If there may not be those things, then there is no need for praying. In the case of the sage, he had committed no errors, and admitted of no amendment. In all his conduct he had been in harmony with the spiritual intelligences, and therefore he said,—my praying has been for a long time. We may demur to some of these expressions, but the declining to be prayed for, and concluding remark, do indicate the satisfaction of Confucius with himself. Here, as in other places, we wish that our information about him were not so stinted and fragmentary. 長 安而子戚蕩子固其孫子 不温戚蕩曰 恭厲 CHAPTER XXXV. 尖羣 孫則著 也固則 The Master said, "Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate." CHAPTER XXXVI. The Master said, "The superior man is satisfied and composed; the mean man is always full of distress. CHAPTER XXXVII. The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy. BOOK VIII. T'AE-PIH. 而民天德 稱無下三也 伯子第泰 焉得讓以已至其日入伯 CHAPTER I. The Master said, "Tae-pih may be said to have reached the highest point of virtuous action. Thrice he declined the empire, and the people in ignorance of his motives could not ex press their approbation of his conduct." THE HEADING OF THIS BOOK. 泰伯第 A, 'Tae-pih, Book eighth.' As in other cases, the first words of the book give name to it. The subjects of the chapter are miscellaneous, but it begins and ends with the character and deeds of ancient sages and worthies, and on this account it follows the seventh chapter, where we have Confucius himself described. 1. THE EXCEEDING VIRTUE OF T'AE-PIH. T'ae pih was the eldest son of king Tae (大), the grandfather of Wăn, the founder of the Chow dynasty. T'ae had formed the intention of upsetting the Yin dyn., of which T'ae-pih disapproved. T'ae moreover, because of the sage virtues of his grandson Ch'ang (昌), who afterwards became king Wan, wished to hand |