動知守雖中也如 之 及之 子 唉餒 之不之曰 仁 必知三 之知仁不學 也。莊則及不憂也 不食終夜不寢以思無不 如學也 之能貧祿謀 不仁 能之 之敬R能 在 without eating, and the whole night without sleeping:-occupied with thinking. It was of no use. The better plan is to learn.’ CHAP. XXXI. The Master said, "The object of the superior man is truth. Food is not his object. There is ploughing;-even in that there is sometimes want. So with learning;-emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him. CHAP. XXXII. 1. The Master said, 'When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 6 3. When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety :-full excellence is not reached.' 81. THE SUPERIOR MAN SHOULD NOT BE MER- apt. Is the emolument that sometimes comes CENARY, BUT HAVE TRUTH FOR HIS OBJECT. Here with learning a calamity like famine? The again we translate by 'truth,' as the best contrast of the two cases is not well main term that offers., 'hunger,' want. 'Want may be in the midst of ploughing,'-i.e. husbandry is the way to plenty, and yet a famine or scarcity sometimes occurs. The application of this to the case of learning, bowever, is not tained. 32. How KNOWLEDGE WITHOUT VIRTUE IS NOT LASTING, AND TO KNOWLEDGE AND VIKTUE A RULER SHOULD ADD DIGNITY AND THE RULES OF PROPRIETY. 1. Here the various chih and the two first in the other paragraphs have le, or principle, for their reference. In Ho Yen, 師圏仁蹈甚也不知 子而而於子 旦死死水日 著者火民 仁 也矣水之 蹈見 th VON O#ON-KES 不可大受而可小知 知人小 CHAP. XXXIII. The Master said, 'The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small men may not be intrusted with great concerns, but he may be known in little matters.' CHAP. XXXIV. The Master said, 'Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue.' CHAP. XXXV. The Master said, 'Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.' however, Pão Hsien says:- A man may | knowledge be small, and he may be trusted have knowledge equal to the management of with what is great. The way of the hsiao-zăn his offico is shallow and near. He will let his knowvirtue which can hold it fast, though he get it, what is great.' ledge be small, and he may not be trusted with (治其官) but if he have not he will lose it' 2. In涖之,and 動之 below, 之指民言,the 之 have民, or people, for their reference.' 3. The phrase-'to move the people' is analogous to several others, such as, to drum 34. VIRTUE MORE TO MAN THAN WATER OR FIRE, AND NEVER HURTFUL TO HIN. 'man,' as in VI. xx. 民ishere=人, RZACŁ- the people's relation to, or dependence on, virtue. The case is easily conceivable of men's suffering death on account of their virtue. There have been martyrs for their loyalty and other virtues, as well as for their religious faith. Chù Hai provides for this difference in his remarks: the people,' 'to dance them,' 'to rouse them.' 33. HOW TO KNOW THE SUPERIOR MAN AND THE MEAN MAN; AND THEIR CAPACITIES. Chu Hsi says-,, 'the knowing here "The want of fire and water is hurtful only to man's body, but to be without virtue is to lose is our knowing the individuals.' The 'little one's mind (the higher nature), and so it is more matters' are ingenious but trifling arts and to him than water or fire.' See on IV. viii. accomplishments, in which a really great man 35. VIRTUE PERSONAL AND OBLIGATORY ON may sometimes be deficient, while a small man EVERY MAN. will be familiar with them. The 'knowing' is The old interpreters take in not that the parties are chün-tsze and hsiao-zün, the sense of 'ought.' Chu Hsi certainly imbut what attainments they have, and for what proves on them by taking it in the sense of they are fit. The difficulty, on this view, is with the conclusion--Has in the translation. A student at first Yen says:-The way of the chun-tsze is protakes to be in the and person, but the found and far-reaching. He will not let his following recalls him to the 3rd. CHAP. XXXVI. The Master said, The superior man is correctly firm, and not firm merely.’ CHAP. XXXVII. The Master said, 'A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration." CHAP. XXXVIII. The Master said, 'In teaching there should be no distinction of classes.' CHAP. XXXIX. The Master said, 'Those whose courses are different cannot lay plans for one another.' CHAP. XL. The Master said, 'In language it is simply required that it convey the meaning.' CHAP. XLI. I. The Music-master, Mien, having called upon him, when they came to the steps, the Master said, Here are the steps.' When they came to the mat for the guest to sit upon, he SUPERIOR MAN'S FIRMNESS IS BASED ON language is 不當復論其類之惡) 36. THE RIGHT. is used here in the sense which it has throughout the Yi-ching. Both it and imply firmness, but supposes a moral and intelligent basis which may be absent from ; see XIV. xviii. 3. 諒: 37. THE FAITHFUL MINISTER. of speaking any more of the badness of some.' classes. 39. AGREEMENT IN PRINCIPLE NECESSARY TO CONCORD IN PLANS. 為 is the 4th tone, but I do The refers not see that there would be any great difference not to 君, but to the individual who 事君. in the meaning, if it were read in its usual end We have to supply the subject-'a minister.' , as in VI. xx. tone. 40. PERSPICUITY THE CHIEF VIRTUE OF LANGUAGE. may be used both of speech and of style. 41. CONSIDERATION OF CONFUCIUS FOR THE BLIND. 1.師,q太師,III. xxiii. 38. THE COMPREHENSIVENESS OF TEACHING. Chú Hsi says on this :--"The nature of all men is good, but we find among them the different classes of good and bad. This is the effect of physical constitution and of practice. The Anciently, the blind were employed in the superior man, in consequence, employs his offices of music, partly because their sense of teaching, and all may be brought back to the hearing was more than ordinarily acute, and state of good, and there is no necessity (the partly that they might be made of some use in VOL. I. X 道尿 與師張 斯之 也。 問冕某日 在某 之然道與: said, 'Here is the mat.' When all were seated, the Master informed him, saying, ‘So and so is here; so and so is here.’ 2. The Music-master, Mien, having gone out, Tsze-chang asked, saying, 'Is it the rule to tell those things to the Music-master ?? 3. The Master said, ' Yes. This is certainly the rule for those who lead the blind.’ the world; see the 0 集證 in in loa 見-4th and undertook the care of him himself. 2. 之 tone. Mien had come to Confucius's house, is governed by, and refers to the words of under the care of a guide, but the sage met him, Confucius to Mien in the preceding paragraph. BOOK XVI. KE SHE. 於將日於季將 第 顓有季孔路再伐 臾。事 子見有顓氏 CHAPTER I. 1. The head of the Chi family was going to attack Chwan-yü. 2. Zan Yû and Chi-ld had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yi.’ HEADING OF THIS BOOK.-Books belonging to the La (#) recensue 十六,The chief of the Chi, No. 16. This supposition, however, is not otherwise supported. 1. CONFUCIUS EXPOSES THE PRESUMPTUOUS AND IMPOLITIC CONDUCT OF THE CHIEF OF THE CHI FAMILY IN PROPOSING TO ATTACK A MINOR STATE, AND REBUKES ZAN YO AND TREE-LU FOR ABETTING THE and below,-see DESIGN. I. Throughout this Book, Confucius is spoken of as, 'The philosopher K'ung, and never by the designation, or 'The Master.' Then, the style of several of the chapters (iv-xi) is not like the utterances of Confucius to which we have been accustomed. From these cir. III.i. Chwan-yd was a small territory in La, cumstances, one commentator, Hung Kwo whose ruler was of the F, or 4th order of no(洪适), supposed that it belonged to the bility. It was one of the States called 附庸 Ch'i (齊) recensus of these Analects; the other or 'attached,' whose chiefs could not appear in 將止有皆有社蒙夫吼 虎焉危言不 主顓子 兕用而日欲夫之且 曰 出彼不陳也子臣在昔求 於相持力孔欲也邦者無 柙顛 子之何域先乃 龜且而 烈 吾以之王爾 玉爾不 不 求二伐中以是 毀 言扶 能周臣為 為過 於過則者任者冉是東與。 3. Confucius said, 'Ch'iû, is it not you who are in fault here? 4. ‘Now, in regard to Chwan-yi, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Măng; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign :-What has your chief to do with attacking it?' 5. Zan Yù said, ‘Our master wishes the thing; neither of us two ministers wishes it.' 6. Confucius said, 'Ch'iù, there are the words of Châu Zăn,— "When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?" 7. ‘And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository.whose is the fault ?’ the presence of the sovereign, excepting in the nefarious and presumptuous character of the train of the prince within whose jurisdiction contemplated operations. 2 There is some they were embraced. Their existence was not difficulty here, as, according to the 'Historical from a practice like the sub-infeudation, which Records,' the two disciples were not in the serbelonged to the feudal system of Europe. They vice of the Chi family at the same time. We held of the lord paramount or king, but with may suppose, however, that Tsze-lû, returning the restriction which has been mentioned, and with the sage from Wei on the invitation of with a certain subservience also to their im- duke Ai, took service a second time, and for mediate superior. Its particular position is a short period, with the Chi family, of which fixed by its proximity to Pi, and to the Mang the chief was then Chi K'ang. This brings hill.is not merely 'to attack,' but 'to the time of the transaction to B. c. 483, or 482. attack and punish, an exercise of judicial-literally, 'is going to have an authority, which could emanate only from the affair. 3. Confucius addresses himself only to sovereign. The term is used here, to show the Ch'iù, as he had been a considerable time, and |