五日日 如。章 學 而歸夫子喟然歎日吾與 i七旣 医者舍焉。 平 也子作何 風六莫何日 日鼓 鼓甫 平 ·人春傷異瑟願 日舞者乎乎希為廟 雲子春亦三鏗小之日 與詠 六服各子爾相事非 6. 'What are your wishes, Ch'ih,' said the Master next to Kung-hsi Hwd. Chih replied, 'I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the Sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant.' 6 7. Last of all, the Master asked Tsǎng Hsi, Tien, what are your wishes?' Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and rose. My wishes,' he said, are different from the cherished purposes of these three gentlemen.' 'What harm is there in that?' said the Master; 'do you also, as well as they, speak out your wishes.' Tien then said, ‘In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze among the rain altars, and return home singing.' The Master heaved a sigh and said, 'I give my approval to Tien.' Châu Li, 5oo men make a the, and so the or in par. 5. is the name for occasional or 2,500 men, make a B. The two terms together incidental interviews of the princes with the have here the meaning given in the translation. sovereign, what are called 時見同bo爲之‘managed it.’ 比, 3rd tone, blends longs to occasions when they all presented ite force with the following 及方向, The 端 (and themselves together at court. from its colour called 端) was a robe of ‘towards.’知方,‘know the quarter to ceremony, so called from its straight make, its which to turn, the way in which to go. 5. At component parts having no gathers nor slanting the beginning of this paragraph and the two following, we must supply子曰如=或ceremony. It had different names under difcuttings. 章甫 was the name of a cap of tor: 6. 能之一之 refers to the 禮樂,foront dynasties 甫 means a MAN. The cap 廟也六 之 非赤如 爲之小孰能爲之大 日子晳點 七束禮夫旦日, 邦 六也讓由 而安故日 點也三子者出會晳 是也 志之會 大。 也宗邦方之國 赤與非見為已 8. The three others having gone out, Tsang Hsi remained behind, and said, 'What do you think of the words of these three friends?' The Master replied, They simply told each one his wishes.' 9. Het pursued, Master, why did you smile at Yû ?? 10. He was answered, 'The management of a State demands the rules of propriety. His words were not humble; therefore I smiled at him.’ 11. Hst again said, 'But was it not a State which Ch'iù proposed for himself ? The reply was, 'Yes; did you ever see a territory of sixty or seventy la, or one of fifty or sixty, which was not a State ?” 12. Once more, Hst inquired, And was it not a State which Ch'ih proposed for himself ?' The Master again replied, 'Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?' was so named, as 'displaying the MAN. 7. summer sacrifice for rain (Li Chi, IV. ii. Pt. ii. 希一止,‘pausing,' ‘stopping.’你, an ad. 8). Dancing movements were employed at it, 希=止,‘pausing,’‘stopping.’鋰, 會皙日 verb, expressing the twanging sound of the hence the name- -舞雲: II. instrument. read mû, 4th tone, the same is to be supplied before 唯, and 子日 before “暮 ‘sunset,' 'the close of a period of time.. 安. Similar supplements must be made in the as 冠(4th tone)者,(capped men.' Capping was next paragraph. It does not appear whether 20. in China a custom similar to the assuming the toga virilis among the Romans. It took place at is not 'to bathe,' but is used with reference to a custom of washing the hands and clothes at some stream in the 3rd month, to put away evil influences. I was the name of the Hsi, even at the last, understood why Confucius had laughed at Tsze-iû, and not at the others. It was not,' say the commentators, because Tsze-lû was extravagant in his aims. They were all thinking of great things, yet not greater than they were able for. Tsze-ld's fault was his levity. That was his offence against propriety.' BOOK XII. YEN YÜAN. 敏勿勿 勿子哉 請動。聽 。聽日顏仁 事非非 復禮爲仁一 斯淵禮禮日已 天為 語日勿勿請而 矣囘言視問由 歸 雖非非其人仁日 日日 不禮禮目。乎焉克克 The CHAPTER I. I. Yen Yuan asked about perfect virtue. Master said, 'To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?' 2. Yen Yuan said, 'I beg to ask the steps of that process.' The Master replied, 'Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety.' Yen Yüan then said, 'Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson. HEADING OF THIs Boon.-顏淵第十身而存故謂私為已,已 here 二, 'The twelfth Book, beginning with “ Yen is not exactly selfishness, but selfishness is what abides by being attached to the body, and Yüan.” It contains 24 chapters, conveying| lessons on perfect virtue, government, and other hence it is said that selfishness is. And questions of morality and policy, addressed in Conversation by Confucius chiely to his diu again, 克已非克去其已乃克 ciples. The different answers, given about the 去已中之私欲也克已 is not how the sage suited his instructions to the subduing and putting away the self, but subcharacters and capacities of the parties with self. This selfishness in the self' is of a threeduing and putting away the selfish desires in the same subject to different questioners, show well whom he had to do. 1. HOW TO ATTAIN TO PERFECT VIRTUE:-A fold character:-first,, said by MorCONVERSATION WITH YEN YUAN. 1. In Ho Yen, rison to be 'a person's natural constitution and the fuxirds ávopowwos or (animal man ;' second, the eyes, the mouth, the nose;' i. e. the 克已 is explained by豹身,‘to restrain disposition of mind : it is, I think, very much the body. Châ Hai defines 克by勝,(to 耳目,口鼻之欲, 'the desires of the overcome,' and 已by身之私欲,(the dominating influences of the senses; and third, wolfish desires of the body. In the 合講,it 爾我, (Thou and I' i. o. the lust of supe○-已非卽是私,但私卽附 riority. More concisely, the 已 is said, in the 弓怨施 祭 於 仁馬斯雍家 人 者牛語雖 在 其問不怨邦 祭己所不欲勿 負使民如承 日出門如見 仲弓問仁子 敏仲無勿大大 CHAP. II. Chung-kung asked about perfect virtue. The Master said, ‘It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family.' Chung-kung said, 'Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.’ CHAP. III. I. Sze-mâ Nid asked about perfect virtue. 2. The Master said, ' The man of perfect virtue is cautious and slow in his speech." 輿註, to be the 人心 as opposed to the 道心, ‘the mind of man ' in opposition to 'the mind of reason;'-see the Shû-ching, II. ii. z5. This refractory ‘mind of man,' it is said, 與生俱生,‘is innate,' or, perhaps, (con. 2. that every man may attain to this virtue for nate.’ In all these statements there is an verb;-'I beg to make my business these words.' specially intended. 復禮see noteon 禮 VIII. ii. It is not here ceremonies. Chû Hsi defines it一天理之節文,‘the specifie divisions and graces of heavenly principle or from, on the impulse of selfishness, but there reason.' This is continually being departed reverence (敬) and reciprocity(恕), on the the people,' is apt to be done 民'ordering with haughtiness. This part of the answer may be compared with the apostle's precept Honour all men, only the fall men is much more comprehensive there. 已所云云 compare v.xi. 在那在家,=‘abroad, at home.' Pao Hsien, in Ho Yen, however, takes the former as denoting ‘the prince of a State,' and the latter, 'the chief of a great officer's establishment.' This is like the interpretation is an ideal of it as proper to man, which is to be sought--‘returned to' by overcoming that. is explained by Chû Hsi by rl, 'to allow.' The gloss of the 備 is一稱其仁,will of in last chapter.The answer, the same praise his perfect virtue. Perhaps T as that of Hui in last chapter, seems to betray is only = our ‘everybody,' or 'anybody. Some the hand of the compiler. editors take kwei in the sense of ( to return,'- 3. CAUTION IN SPEAKING A CHARACTERISTIC OF ‘the empire will return to perfect virtue; PERFECT VIRTUE:--A CONVERSATION WITH TEZE supposing the exemplifier to be a prince. In NIO. I. Tsze-uid was the designation of Sze• the next sentence, which is designed to teach ma Kăng, alias Li Káng (犂耕), whose 兄司 難之 憂君司難 弟馬何 乎。不 我牛 憂 子懼不牛 牛之 獨憂 旦斯憂 二 日懼。內謂不君無 夏皆 也訊日其言也詠斯 子 日訒 不君曰子乎。為斯 3. ·Cautious and slow in his speech !’said Nid;'is this what is meant by perfect virtue?' The Master said, 'When a man feels the difficulty of doing, can he be other than cautious and slow in speaking ?’ CHAP. IV. 1. Sze-ma Nid asked about the superior man. The Master said, 'The superior man has neither anxiety nor fear.' 2. ' Being without anxiety or fear !’said Nid; tute what we call the superior man?' does this consti 3. The Master said, 'When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear ?’ CHAP. V. 1. Sze-mâ Niû, full of anxiety, said, 'Other men all have their brothers, I only have not.’ 2. Tsze-hsia said to him, 'There is the following saying which I have heard: tablet is now the 7th east in the outer ranges | illness;' here it is understood with reference of the disciples. He belonged to Sung, and to the mind, that displaying no symptom of was a brother of Hwan Tûi, VII. xxii. Their disease. ordinary surname was Hsiang (), but that 5. CONSOLATION OFFERED BY TSZE-HSIA TO TSZEof Hwan could also be used by them, as they. Teze-niù's anxiety was occasioned by the | NIO, ANXIOUS ABOUT THE WAYS OF HIS BROTHER. were descended from the duke so called. The conduct of his eldest brother Hwan Tai, who, office of (Master of the horse(司馬) had he know, was contemplating rebellion, which long been in the family, and that title appears would probably lead to his death. 兄弟, ·言 elder brothers' and ‘younger brothers,' but here as if it were Niû's surname. 2. 難出,‘the words coming forth with dimculty: 3 爲之言之-comp.on in the note on VII. x, et al.--Doing being difficult, can speaking be without difficulty of utterance.' 4. How THE CHÜn-T8ZE HAS NEITHER ANXIETY NOR FEAR, AND CONSCIOUS RECTITUDE FREES FROM THESE. I. 臺 is our anxiety,' trouble about coming troubles; 懼 is fear, when the | Tsze-nid was himself the youngest of his family. The phrase simply = "brothers.’‘All have their brothers,-i. e. all can rest quietly without supposed that the author of the observation was anxiety in their relation. 2. It is naturally Confucius. Tsze-hsia, see I. vii. 4. The 翼 says that the expression, 'all within the four seas are brothern,'不是通天譜, 'does not mean that all under heaven have the same genealogical register, Chd Hat's inter troubles have arrived. 2. is a chronic pretation is that, when a man so acts, other |