子 夫先問殺志 之利為身士 言 失 賢其仁以 仁人 著器子成 友居曰仁。 其是 士邦欲 之也善 人子 言知者不失人亦不失言 鬍子日可與言而不與之言 人不可與言而與之言失 人亦 失言 When CHAPTER VII. The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words." CHAPTER VIII. The Master said, “The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.” CHAPTER IX. Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars." CHAFTER X. 1. Yen Yuen asked how the government of a coun try should be administered. 7. THERE ARE MEN WITH WHOM TO SPEAK, | ally translated-'They will kill themselves.' No THE doubt suicide is included in the expression (See AND MEN WITH WHOM TO KEEP SILENCE. WISE KNOW THEM. 失言 may be translated, literally and properly, to lose our words,' but in English we do not use 'to lose,' in connection with ‘men,' in the same way. 8. HIGH NATURES VALUE VIRTUE MORE THAN the 疏 to Ho An), and Confucius here justifies that act, as in certain cases expressive of high virtue. 9. HOW INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE. Comp. Proverbs LiPE. The志士and仁人 are two different XXVII. 17,‘Iron sharpeneth iron; so a man elasses, the same described IV. 2,一仁者安 仁知者利仁有殺身 is natur sharpeneth the countenance of his friend.' 10. CERTAIN RULES, EXEMPLIFIED IN THE AN CIENT DYNASTIES, TO BE FOLLOWED IN GOVERN- 子 日德 柳文 憂。日 殆遠冕時 人 子日已矣乎吾未 太子日人無遠慮必 冕樂則韶舞放鄭聲 時乘殷之輅服周之 吾 竊也未 2. The Master said, " Follow the seasons of Hea. "Ride in the state carriage of Yin. 3. 4. “Wear the ceremonial cap of Chow. 5. "Let the music be the Shaou with its pantomimes. 6. "Banish the songs of Ch'ing, and keep far from specious talkers. The songs of Ch'ing are licentious; specious talkers are dangerous." CHAPTER XI. The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand." CHAPTER XII. The Master said, " It is all over! I have not seen one who loves virtue as he loves beauty." CHAPTER XIII. The Master said, "Was not Tsang Wăn like one who had stolen his situation? He knew the virtue and the talents modestly put his question with reference to the government of a state (那), but the Master answers it according to the disciple's ability, as if it had been about the ruling of the empire (治天下). 2. The three great ancient dynasties began the year at different times. According to an ancient tradition, Heaven was opened at the time; Earth appeared at the time; and Man was born at the time 寅子 commences in our December, at the winter solstice; a month later; and 寅 a month after. The Chow dynasty began its preferred to the more ornamented ones of Chow -the 'dancers,' or 'pantomimes,' who kept time 鄭聲 ‘the sounds of Ching,' meaning both the songs of Ching, and the appropriate music to which they were sung. Those songs form the 7th book of the 1st division of the She-king, and are here characterized justly. 11. THE NECESSITY OF FORETHOUGHT AND PRECAUTION. 12. THE RARITY OF A TRUE LOVE OF VIRTUA year with 子; the Shang with 丑; and the Hea 已矣乎 -see V. 26; the rest is a repetition with As human life then commenced, the year, in reference to human labours, naturally proceeds from the spring, and Conf. approved the rule of the Hea dynasty. His decision has been the law of all dynasties since the Tsin. See of IX. 17, said to have been spoken by Conf. when he was in Wei, and saw the duke riding out openly in the same carriage with Nan-taze. 13. AGAINST JEALOUSY OF OTHARS' TALENTS; -THE CASE OF TSANG WAN, AND HWCY OF LEW-HEA. Tsang Wăn-chung,-See V. 17. the ‘Discours Preliminaire, Chap. L,' in Gaubil's 竊位 is explained−如盜得而陰 Shoo King. 3. The state carriage of the Yin dynasty was plain and substantial, which Conf. 據之‘as if he had got it by theft, and 禮 已 之國於國賢 字義子。何 人子而 者日則曰不 吾不遠躬與 孫 以義慧終 矣。厚也。 出以難日, 之 言 何 信質哉不 of Hwuy of Lew-hea, and yet did not procure that he should stand with him in court.” CHAPTER XIV. The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment." CHAPTER XV. The Master said, "When a man is not in the habit of saying 'What shall I think of this? What shall I think of this?’I can indeed do nothing with him !” CHAPTER XVI. The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-theirs is indeed a hard case." CHAPTER XVII. The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.' secretly held possession of it.' Tsang Wăn would not recommend Hwuy, because he was an abler and better man than himself. Hwuy is a famous name in China. He was an officer 展獲, and designation 禽. He derived his of Loo, so styled after death, whose name was revenue from a town called Lew-hea, though| some say that it was a lew or willow tree, overhanging his house, which made him to be known as Lew-hea Hwuy-Hwuy that lived under the willow tree.' See Mencius, II. i. 9. 14. THE WAY TO WARD OFF RESENTMENTS. 責, it is said, is here to require from,' and 16. AGAINST FRIVOLOUS TALKERS AND SU PERFICIAL SPECULATORS. Choo He explains 矣哉 DY無以入德而有害 'they have no ground from which to become vir tuous, and they will meet with calamity? Ho An gives Ching Kang-shing's explanation: 終無成,‘they will never complete any thing.' Our nearly literal translation appears to convey the meaning. 'A hard case,' i. e., they will make nothing out, and nothing can be made of them. 17. THE CONDUCT OF THE SUPERIOR MAN IS hot (to reprove,' but the one meaning passes RIGHTEOUS, COURTEOUS, HUMBLE, AND SINCERE. insensibly into the other. 15. NOTHING CAN BE MADE OF PEOPLE WHO TAKE THINGS EASILY, NOT GIVING THEMSELVES THE TROUBLE TO THINK. Comp. VII. 8.. 質, is explained by Choo He by 質幹, ‘the substance and stem;' and in the by 焉。 子日君子疾沒世而名不稱 子日君子求諸已小人求諸 子 日君子矜而不爭群而不 圈子 日君子不以言舉人不以 CHAPTER XVIII. The Master said, “The superior man is dise tressed by his want of ability. He is not distressed by men's not knowing him.” CHAPTER XIX. The Master said, "The superior man dislikes the thought of his name not being mentioned after his death." CHAPTER XX. The Master said, "What the superior man seeks is in himself. What the mean man seeks, is in others. CHAPTER XXI. The Master said, "The superior man is dignified but does not wrangle. He is sociable, but not a partizan.” CHAPTER XXII. The Master said, "The superior man does no promote a man simply on account of his words, nor does he put asid good words because of the man." 基址, ‘foundation. The antecedent to all |旨,日講 and many other paraphrases, 終身; all his life' the 之 is 義 it be, done righteously. 20. His oWN APPRORATION IS THE SUPERIO MAN'S RULE. THE APPROBATION OF OTHERS I THE MEAN MAN'S. Comp. XIV. 25. 21. THE SUPERIOR MAN IS DIGNIFIED ANT AFFABLE, WITHOUT THE FAULTS TO WHICH THOS) QUALITIES OFTEN LEAD. Comp. II. 14, and Vill 30. 矜 is here=莊以持已, grave i self-maintenance.' 22. THE SUPERIOR MAN 18 DISCRIMINATING IN HIS EMPLOYMENT OF MEN AND JUDGING C -STATEMENTS. yo 有關行斯已 已終 子也。民 如 子 所 有馬者借人乘之今 墨子日吾猶及史之闕文也 已夫 已文 夫。也 日 代譽之勿著日 之者於施乎。有 所其人於 以有也人 道試 而矣。誰 圓子貢問日有一言而可以 恕可 乎以 CHAPTER XXIII. Tsze-kung asked, saying, “Is there one word which may serve as a rule of practice for all one's life?" The Mas ter said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others." CHAPTER XXIV. 1. The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual. 2. “This people supplied the ground why the three dynasties pursued the path of straightforwardness." CHAPTER XXV. The Master said, “Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things.” 23. THE GREAT PRINCIPLE OF RECIPROCITY IS THE RCLE OF LIFE. Comp. V. 11. It is singular that Tsze-kung professes there to act on the principle here recommended to him. 24. CONFUCIUS SHOWED HIS RESPECT FOR MEN BY STRICT TRUTHFULNESS IN AWARDING PRAISE OR CENSURE. 1. I have not marked beyond what is proper' with italics, because there is really that force in the verbs一毁 and 譽 Ground for it in my examination of the individual ;'–i. e., from examination of him I believe he will yet verify my words. 2. 斯民也, resumes the of the 1st par., which the |