也然

可逝也不可層也可欺也 也子日何爲其然也君子

不可罔也

子矢之日予所否者天
子見南子子路不說去

之以禮亦可以弗畔+

子曰君子博學於文

日厭

中之。

至矣乎民鮮久矣 墜子日中庸之爲德也其

矣。焦

矣

厭夫夫約

man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be befooled.' CHAP. XXV. The Master said, ‘The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.' CHAP. XXVI. The Master having visited Nan-tsze, Tsze-ld was displeased, on which the Master swore, saying, 'Wherein I have done improperly, may Heaven reject me! may Heaven reject me!"

CHAP. XXVII. The Master said, 'Perfect is the virtue which is volence. We are not to suppose with modern | boundary. 矣夫, as in V. xxvi, but the

scholars that he wished to show that benevor force here is more (ah !” than ‘alas !” lence was impracticable. belongs to the 26. CONFUCIUS VINDICATES HIMSELF FOR VISITING THE UNWORTHY NAN-TSZE. Nan-tsze was whole following clause, especially to the men. the wife of the duke of Wei, and half-sister of tion of a well. The仁of仁焉 should be prince Chao, mentioned in chap. xiv. This happy correction of the text is due lewd character was well known, and hence to a contemporary and teacher of Chû Hsi whom

he calls Liû Ping-chün. 其...也 indicate some doubt in Wo's mind. Observe the hophal force of 逝 and 陷.

Her

Tsze lû was displeased, thinking an interview with her was disgraceful to the Master. Great

pains are taken to explain the incident. ‘Nantsze," says one, ‘sought the interview from the stirrings of her natural conscience.' 'It was la rule,' says another, 'that stranger officers in a 25. THE HAPPY EFFECT OF LEARNING AND PRO-State should visit the prince's wife.' 'Nan-tsze,' argues a third, had all influence with her husband, and Confucius wished to get currency

PRIETY COMBINED.

meaning,

=

true.' The

has here its lighter

'the student of what is right and by her means for his doctrine.' Whether
inzwe naturally refer
we naturally refer is to be understood in the sense of 'to swear,'

to, but comparing IX. x. 2— 一約我以一誓or 'to meke a declaration,' =

禮 我指已身 me refers to the learner's

-we may assent to the observation that

own person.' See note on IV. xxiii., 'the

boundary of a field;' also, 'to overstep a VOL. I.

陳, is

much debated. Evidently the thing is an oath,

or solemn protestation against the suspicions

of Tsze-lû., as in I. i. 1.

27. THE DEFECTIVE PRACTICE OF THE PEOPLE See the Chung Yung.

IN CONFUCIUS'S TIME.

而立人已欲達而

謂仁之方也已。

達人能近取譬可

已其仁仁能

欲猶必

子貢日如有博

立病也
也子博

according to the Constant Mean! Rare for a long time has been its practice among the people.'

CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?' The Master said, 'Why speak only of virtue in connexion with him? Must he not have the qualities of a sage? Even Yâo and Shun were still solicitous about this.

2. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

this

3. To be able to judge of others by what is nigh in ourselves ; —— may be called the art of virtue.'

28. THE TRUE NATURE AND ART OF VIRTUE. From such extravagant views the Master re

There are no higher sayings in the Analects calls him. 2. This is tho description of E 施, the 4th tone, (to

than we have here. I.

confer benefits.'

「者之心體 'the mind of the perfectly

- is said to be virtuous man, as void of all selfishness. 3.

'a particle of doubt and uncertainty,' but it is It is to be wished that the idea intended by rather the interrogative affirmation of opinion.

Teze-kung appears to have thought that great 能近取譬 had been more clearly ex.

doings were necessary to virtue, and propounds pressed. Still we seem to have here a near a case which would transcend the achievements approach to a positive enunciation of 'the of the ancient model sovereigns Yão and Shun. golden rule.'

CHAPTER I. The Master said, 'A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ăng.'

CHAP. II. The Master said, 'The silent treasuring up of knowledge; learning without satiety, and instructing others without being wearied:which one of these things belongs to me?”

CHAP. III. The Master said, 'The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained, and not being able to change what is not good :--these are the things which occasion me solicitude.'

HEADING OF THIS BOOK.述而第七 2. CONFUCIUs's HUMBLE ESTIMATE OF HIMSELF.

‘A transmitter, and Book VII. We have, here by most scholars read chih, 4th tone, 嗮, in this Book much information of a personal

character about Confucius, both from his own

'to remember.

refers, it is said, to H,

lips, and from the descriptions of his disciples. principles,' the subjects of the silent obser

The two preceding Books treat of the disciples vation and reflection 何有於我哉,

and other worthies, and here, in contrast with

them. we have the sage himself exhibited.

cannot be, what difficulty do these occasion

1. CONFUCIUS DISCLAIMS BEING AN ORIGINATOR |me f" but = 何者能有於我 述傳舊而已,simply to

OR MAKER.

as in

the translation. (The language,' says Chû

hand down the old.' Commentators say the Hsi, is that of humility upon humility.' Master's language here is from his extreme

humility. But we must hold that it expresses Some insert, in their explanation,

his true sense of his position and work. Who before -Besides these, what is there in the individual called endearingly ‘our old

Ping' was, can hardly be ascertained. Some me?' But this is quite arbitrary. The profession may be inconsistent with what we find make to be Lao-taze, the founder of in other passages, but the inconsistency must the Tão seet, and others again make two in- stand rather than violence be done to the - dividuals, one Lao-tsze, and the other that language. Ho Yen gives the singular exposition

彭祖, of whom we read much in Chwang- of鄭康成 (about A. D.I50-200) Other

tize. A P'ăng Hsien appears in the Li São, men have not these things, I only have them.’ st. 21, where Chû Hsi describes him as a 3. CONFUCIUS'S ANXIETY ABOUT HIS SELF-CULworthy of the Yin (or Shang) dynasty, and TIVATION :-ANOTHER HUMBLE ESTIMATE OF HIMhe supposes him to be the Lao P'ăng here. SELF. Here again commentators find only the

CHAP. IV. When the Master was unoccupied with business, his

manner was easy, and he looked pleased.

CHAP. V. The Master said, 'Extreme is my decay. For a long

time, I have not dreamed, as I was wont to do, that I saw the duke of Châu.

CHAP. VI. 1. The Master said, 'Let the will be set on the path of duty.

2. 'Let every attainment in what is good be firmly grasped. 'Let perfect virtue be accorded with.

3.

6. RULES FOR THE FULL MATURING OF CHAR

4. Let relaxation and enjoyment be found in the polite arts." expressions of humility, but there can be no Ch'i-shan (), department of Fungreason why we should not admit that Confu- hsiang in Shen-hsî. cius was anxious lest these things, which are only put forth as possibilities, should become in his case actual facts. is in the sense explained in the dictionary by the terms and, 'practising,' 'examining."

see

ACTER. 2. might be translated virtue, but ='perfect virtue' following, we require another term. 4, 'to ramble for amuse藝 4. THE MANNER OF CONFUCIUS WHEN UNOCCU-ment,' here to seek recreation.' PIED. The first clause, which is the subject note on , in I. vi. A full enumeration of the other two, is literally-The Master's dwelling at ease.' Observe, in the 4th tone; 天, in the Ist; 如,

as in III. xxiii.

5. HOW THE DISAPPOINTMENT OF CONFUCIUS's

HOPES AFFECTED EVEN HIS DREAMS.

is now to all intents a proper name, but the characters mean 'the duke of Châu.' Châu was the name of the seat of the family from which the dynasty so called sprang, and, on the enlargement of this territory, king Wan divided the original seat between his son (Tan) and the

minister Pha (Shih). Tan was Châu-kung, in

wisdom and politics, what his elder brother, the first sovereign, Wû, was in arms. Confucius had longed to bring the principles and institutions of Châu-kung into practice, and in his earlier years, while hope animated him, had often dreamt of the former sage. The original territory of Châu was what is now the district of

makes 'six arts,' viz. ceremonies, music, archery, charioteering, the study of characters or language, and figures or arithmetic. The ceremonies were ranged in five classes: lucky or sacrifices; unlucky or those of mourning; military; those of host and guest; and festive. Music required the study of the music of Hwang-ti, of Yao, of Shun, of Yu, of Tang, and of Wa. Archery had a fivefold classification. Charioteering had the same. The study of the characters required the examination of them to determine whether there predominated in their formation resemblance to the object, combination of ideas, indication of properties, a phonetic principle, a principle of contrariety, or metaphorical accommodation. Figures were managed according to nine rules, as the object was the measurement of land, capacity, &c. These six subjects were the business of the highest and most liberal education, but we need not suppose that Confucius had them all in view here.

墨子日自行束脩以

三隅反則不

悱不發舉一隅不以

贾子日不憤不啓不

子喪 復阝

束

於者也。不 啟焉脩

CHAP. VII. The Master said, From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.’

CHAP. VIII. The Master said, 'I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.'

CHAP. IX. 1. When the Master was eating by the side of a mourner, he never ate to the full.

2. He did not sing on the same day in which he had been weeping. CHAP. X. I. The Master said to Yen Yuan, 'When called to office, to undertake its duties; when not so called, to lie retired;-it is only I and you who have attained to this.'

STRUCTION. It was the rule anciently that when

7. THE READINESS OF CONFUCIUS TO IMPART IN- to prove of no avail. E, in the comm. and one party waited on another, he should carry dict., is explained 口欲言而未能之 some present or offering with him. Pupils did, the appearance of one with mouth wishso when they first waited on their teacher. Of such offerings, one of the lowest was a bundle ing to speak and yet not able to do so.' This being the meaning, we might have expected the

of strips of 脩, 'dried filesh.’The wages of a teacher are now called 脩金,(the money

the dried flesh.' However small the offering

cation of a wish to learn, and he imparted his

character to be 啡反,(to turn,' is exof 「 plained 還以相證之義, going round

brought to the sage, let him only see the indi. for mutual testiınony.’不復-不復 instructions 以上may be translated up. 有所告, (I tell him nothing more..

9. CONFUCIUS'S SYMPATHY WITH MOURNERS. wards,' i.e. 'to such a man and others with The weeping is understood to be on occasion of larger gifts, being in the 3rd tone; or the offering his condolences to a mourner, which character may be understood in the sense of was 'a rule of propriety.' coming to my instructions.' I prefer the former interpretation.

10. THE ATTAINMENTS OF HOT LIKE THOSE OF CONFUCIUS. THE EXCESSIVE BOLDNESS OF TSZE

8. CONFUCIUS REQUIRED A REAL DESIRE AND LU. 1. In is explained ABILITY IN HIS DISCIPLES. The last chapter tells of the sage's readiness to teach; this shows that by, but we have seen that following he did not teach where his teaching was likely active verbs imparts to them a sort of neuter