進 日 未謂 亦今後實苗見顏 也生者而其淵 四可有不止日 長十畏 也五焉夫者 有 而來 the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward.” CHAPTER XIX. The Master said, "Never flagging when I set forth anything to him;-ah! that is Hwuy." CHAPTER XX. The Master said of Yen Yuen, “Alas! I saw his constant advance. I never saw him stop in his progress." CHAPTER XXI. The Master said, "There are cases in which the blade springs, but the plant does not go on to flower! There are cases where it flowers, but no fruit is subsequently produced!" CHAPTER XXII. The Master said, "A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect.' " in為山, but a good sense cannot be made out by taking it so. 雖, =‘tho’only,' as many take it in VI. 24. The lesson of the ch. is-that repeated acquisitions individually small will ultimately amount to much, and that the learner is never to give over. 19. HWUY THE BARNEST STUDENT. 20. CONFUCIUS' FOND RECOLLECTION OF HWUY AS A MODEL STUDENT. This is said to have as if it were so. The 未, ‘not yet,' would ra ther make us think differently. 21. IT IS THE BND WHICH CROWNS THE WORK. 22. How AND WHY A YOUTH SHOULD BE REGARDED WITH RESPECT. The same person is spoken of throughout the ch., as is shown by the in the last sentence. This is not very conclusive, but it brings out a good enough meaning. With Conf. remark compare that of John Trebonius, Luther's schoolmaster at Eisenach, who used to raise his cap to his pupils on enter been spoken after Hwuy's death. 惜乎 looks | ing the schoolroom, and gave as the reason– 末訛 匹夫不可奪志也 }子日三軍可奪帥也 如已者過則勿憚改 圈子日主忠信毋友不 末如之何也已矣 既而不繹從而不改吾 也。套 吾貴 CHAPTER XXIII. The Master said, "Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him.” CHAPTER XXIV. The Master said, “ Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.' CHAPTER XXV. The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him." "There are among these boys men of whom God will one day make burgomasters, chancellors, doctors, and magistrates. Although you do not yet see them with the badges of their dignity, it is right that you should treat them with re spect: 後生, ‘after born,' a youth See先 4, II. 8. 23. THE HOPELESSNESS OF THE CASE OF THOSE WHO ASSENT AND APPROVE WITHOUT REFORMATION OR SERIOUS THOUGHT. 爲貴, an anteced to is readily found in the prec.言, but in之爲貴 such an anteced. can only be found in a roundabout way. This is one of the cases which shows the inapplicability to Chinese composition of our strict syntactical apparatus. 未 as in ch. 10. 24. This is a repetition of part of I. 8. 25. THE WILL UNSUBDUABLE. 三軍。 法語之 將 VII. 10. É, read shwae, lower 3d tone, 言,‘words of law-like admonition’巽,通 the name of the diagram, to which the element, a general.', 'mate.' We find in the of 'wind' is attached. Wind enters everywhere, dict.-'Husband and wife of the common peo hence the char. is interpreted by centering' ple are a pair(相匹), and the applica of the and also by ‘mildness,’yielding: 巽與之 term being thus fixed, an individual man is 言 , 'words of gentle insinuation In 釋之 called匹夫, an individual woman 匹婦 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= 97. MEN ARE KNOWN IN TIMES OF ADVERSITY, WERTY, BUT FAILURE TO SEEK THE HIGHEST AIMS. 1. On the constr, of this par., comp.ch. 19. The is the fox, The 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, L. iii. 8. at. 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. 後彫, the after-withering,' a meiosis fop their being evergreens, 28. SEQUENCES OF WISDOM, VIRTUE, AND BRA VERY. 仁者不憂—this is one of the say 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 bet‘It may be pos. sible with some parties together to study, but it may not yet be possible with them to go on to principles, &c.'權, the weight of a steel-yard, 遠之有 ●遠不 偏 與可道適 而爾其唐權。與 有。也 子思反棣 夫 而之 何未是豈華、 未道 未 迅未可與立 可立適 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. 66 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 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 唐棣. Choo He makes it a kind of small plum or cherry tree, whose leaves are constantly quivering, even when and changing into, he makes out the meaning in the transl. The old comm. keep the text, and interpret,-How perversely contrary are the flowers of the Tang-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 are mere expletives, completing the rhythm. | 2. With this par. Choo He compares VII. 30The whole ch. is like the 20th of the last book, and suggests the thought of its being an addition by another hand to the original compilstion. + BOOK X. HEANG TANG. 十 如在夫侃關便者 朝便其 如孔鄕 蹀闈如與言在 孔子於鄉黨 鄉黨第十 也。品 如闈 與也上 上夫 爾朝 ” 與君大言 廷 言 恂 也如 CHAPTER I. 1. Confucius, in his village, looked simple and sincere, 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.-11. In the dict., quoting from a record of 'the The village, No 10.' This book is different in former Han dyna, the 鄉 contained 2,500 its character from all the others in the work. families, and the 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 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., 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 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 2. DEMEANOUR OF CONFUCIUS AT COURT the compilers of the other books. Anciently, the book formed only one chapter, but it is now WITH OTHER OFFICERS, AND BEFORE THE PRINCE. arranged under seventeen divisions. Those di- | 1. may be taken here as a verb, lit.='courtvisions, for convenience in the translation, I con- ing. It was the custom for all the officers to tinue to denominate chapters, which is done repair at daybreak to the court, and wait for also in some native editions. 1. DEMEANOUR OF CONFUCIUS IN HIS VILLAGE, the prince to give them audience. 大夫, IN THE ANCESTRAL TEMPLE, AND IN THE COURT.'great officer,' was a general name, applicable |