4. Tsze-kung finally inquired, "Of what sort are those of the present day, who engage in governnient?" The Master said, "Pooh! they are so many pecks and hampers, not worth being taken into account." CHAPTER XXI. The Master said, "Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided, The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong.' CHAPTER XXII. 1. The Master said, "The people of the south have a saying 'A man without constancy cannot be either a wizard or a doctor.' Good! 2. “ Inconstant in his virtue, he will be visited with disgrace.” 經桱然, ‘stone like.' The dict., with ref. seem to denote caution, but yet not a caution to this passage, explains it-小人貌 the appearance of a small man. 4. 斗徬之人 i. e., mere utensils. Comp.on II. 12. 21. CONFUCIUS OBLIGED TO CONTENT HIMSELF WITH THE ARDENT AND CAUTIOUS AS DISCIPLES. Comp. V. 21, and Mencius VII. i. 37. 與之 is explain. as in the transl.—以道傳之 The註疏 however, gives simply一與之 同處,‘dwell together with them,' and treats the ch. as if it had no reference to the transmission of the sage's doctrines, or to his disci which may not be combined with decision. 有 所不為, have what they will not do. 22. THE IMPORTANCE OF FIXITY AND CON STANCY OF MIND. 1. I translate 巫 by ‘wizard," for want of a better term. In the Chow Le, Bk. XXVI, the woo appear sustaining a sort of oficial status, regularly called in to bring down spiritual beings, obtain showers, &c. They 巫 is often feminine, 'a witch,' as opposed to覡 ‘a wizard. Conf. use of the saying, are distinguished as men and women, though acc. to Choo He, is this:-Since such small people must have constancy, how much more ples. 必也狂狷乎,comp.ch.3, 2. ought others to have it" The ranking of the 狷 is explained in the dict. by 褊急‘contracted and urgent.' Oppos. to E, it would doctors and wizards together sufficiently shows what was the position of the healing art in those days.-Ching K'ang-shing interprets this. par. quite inadmissibly: wizards and doctors 也說之不以道不說也及 日君子易事而 同子 子子 而旦旦 日問 1.可 鄉 好未也人 0111 之可薌皆 不矣。 而已 其人好 同 不皆之 3. The Master said, “This arises simply from not prognosticating.” CHAPTER XXIII. The Master said, " The superior man is affable, but not adulatory; the mean is adulatory, but not affable." CHAPTER XXIV. Tsze-kung asked saying, "What do you say of a man who is loved by all the people of his village?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his village?" The Master said, “ We may not for that conclude that he is bad. It is better than either of these cases that the good in the village love him, and the bad hate him," CHAPTER XXV. The Master said, "The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The cannot manage people who have no constancy, 2. This is a quotation from the Yin-Kimtain gram 恆. 3. This is inexplicable to Choo He. Some bring out from it the mean, in the translation.-Ching K'ang-shing says:By the Yih we prognosticate good and evil, but in it there is no prognostication of people without constancy.' 23. THE DIFFERENT MANNERS OF THE SUPE RIOR AND THE MEAN Max. Comp. II. 14, but here the parties are contrasted in their more private intercourse with others. 同,‘agreeing with,'=flattering. 24. How, To JUDGE OF A MAN FROM THE LIKINGS AND DISLIKINGS OF OTHERS, WE MUST KNOW THE CHARACTERS OF THOSE OTHERS. 未! ‘not yet may.’The general mean. of 可—lit, a Chin. sentence is often plain, and yet we are puzzled to supply exactly the subjects, auxiliaries, &c., which other languages require. In rendering the phrase, I have followed many of the paraphrasts, who complete it thus:一未可 信其為賢也, and 未可信其為 惡也. In the 註疏, however, the second occurrence of it is expanded in the same way as the first. 25. DIFFERENCE BETWEEN THE SUPERIOR AND THE MEAN MAN IN THEIR RELATION TO THOSE EM PLOYED BY THEM. 易事而難說(=), –as in the transl., or we may render,‘is easily 怡。謂 士 矣日 而使 使訛其 子子 子不子 人也使 日泰。日也 朋切問剛 友切 毅 求之 切偲 思何木 泰焉。 切 訥 如 偲怡斯近 偲怡可 其使人也器之小人難事而易 說 也事 及而 其易 兄 弟也 怡可士 mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything." CHAPTER XXVI. The Master said, "The superior man has a dignified ease without pride. The mean man has pride without a dignified ease. CHAPTER XXVII. The Master said, "The firm, the enduring, the simple, and the modest, are near to virtue.” CHAPTER XXVIII. Tsze-loo asked saying, “What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus,-earnest, urgent, and bland:-among his friends, earnest and urgent; among his brethren, bland." served, but is pleased with difficulty.', not our 'wooden.' It, 'simple,' 'plain.' -see II. 12, 告 being here a verb. 求備 sce IV. 24. The gloss on it here is一届 訥 鈍 ‘slow and blunt' Modest' seems to be blunt’‘Modest' is the opposite of 番之,and=全材 責備一人身上, 'he requires all capa bilities from a single man.' 26. THE DIFFERENT AIR AND BEARING OF THE SUPERIOR AND THE MEAN MAN. 27. NATURAL QUALITIES WHICH ARE FAVOURABLE TO VIRTUE. the idea. 28. QUALITIES THAT MARK THE SCHOLAR IS SOCIAL INTERCOURSE. This is the same question as in ch. 20, 1, but + is here the scholar,' the gentleman of education, without reference to his 木: ‘wood,' here an adj., but | being in office or not. 胃民 民以国亦民善 棄戰 戰不子戎可七人 子 。是教日矣。以年教日 CHAPTER XXIX. The Master said, "Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAPTER XXX. The Master said, "To lead an uninstructed people to war, is to throw them away.' 29. How THE GOVERNMENT OF A GOOD RULER | in the people's repose from the toils of agricul WILL PREPARE THE PEOPLE FOR WAR. 善人,ture. 戎‘weapons of war 可以即戎 ‘a good man,'-spoken with reference to him—they may go to their weapons.' as a ruler. The teaching is not to be under- 30. THAT PEOPLE MUST BE TAUGHT, TO PREstood of military training, but of the duties of PARE THEM FOR WAR. Comp. the last ch. The life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and drilling | lang. is very strong, and being understood as in last ch., shows how Conf. valued education for all classes. 第十 BOOK XIV. HÉEN-WAN. 也。道穀邦聪 穀邦有 憲問 CHAPTER I. Heen asked what was shameful. The Master said, "When good government prevails in a state, to be thinking only of his salary; and, when bad government prevails, to be thinking, in the same way, only of his salary;-this is shameful." Book.一憲問第十四, HEADING OF THIS 1. IT IS SHAMEFUL IN AN OFFICER TO BE CARING ONLY ABOUT HIS EMOLUMENT. Heen is the ·Hëen asked-No. XIV The glossarist Hing Yuen Sze of VI. 3, and if we suppose Conf. Ping (邢昺) says, (In this Book we have the characters of the Three Kings, and Two Chiefs, the courses proper for princes and great officers, answer designed to have a practical application to himself, it is not easily reconcileable with what appears of his character, in that other the practice of virtue, the knowledge of what place. 穀 here=祿,‘enolument, but its is shameful, personal cultivation, and the tranquillizing of the people;-all subjects of great importance in government. They are therefore collected together, and arranged after the last chapter which commences with an inquiry about government.' Some writers are of opinion that the whole book was compiled by Heen or Yuen Sze, who appears in the first chapter. meaning must be pregnant and intensive, as in the transl. If we do not take it so, the sentiment is contradictory to VIII. 13, 3. Keung Gan-kwo, however, takes the following view of the reply:-'When a country is well governed, verned! to take office and emolument is shameemolument is right; when a country is ill-goful.’ I prefer the construction of Choo He, which appears in the translation. 蒙克伐怨欲不行焉可 必德必言危 居知可行 有仁有孫。 不也。以焉 仁者言 CHAFTER II. 1. “When the love of superiority, boasting, resentments, and covetousness are repressed, may this be deemed perfect virtue?” 2. The Master said, “This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue." CHAPTER III. The Master said, "The scholar who cherishes the 66 love of comfort, is not fit to be deemed a scholar." CHAPTER IV. The Master said, " When good government prevails in a state, language may be lofty and bold, and actions the When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve. same. CHAPTER V. The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle." 2. THE PRAISE OF PERFECT VIRTUB IS NOT TO |IV.11. The懷居 here is akin to the 懷 BE ALLOWED FOR THE REPRESSION OF BAD FEEL INGS. In Ho An, this ch. is joined to the 土 there. Comp. also IV.9. preceding, and Choo He also takes the first par. ' over to be a question of Yuen Hëen. 1克 virtue, that I do not know.' 4. WHAT ONE DOES MUST ALWAYS BE RIGHTÉ WHAT ONE FEELS NEED NOT ALWAYS BE SPOKEN: 孫 for 遜 as in 'terror from being in a high position,' then danger,' 'dangerous. It is used here in a good sense, meaning lofty, and what may seem to be, or really be, dangerous,' under a bad government, where good principles do not prevail. 5. WE MAY PREDICATE THE EXTERNAL FROM THE INTERNAL, BUT NOT VICE VERSA. The 有 Comp. 3. A SCHOLAR MUST BE AIMING AT WHAT IS HIGHER THAN COMFORT OR PLASUSE. must be understood of virtuous speaking |