五爾勇也之乘以不長 六何且禽以之哉吾 十、如知之師國、子知爾 求對方比旅攝路也毋 日也。及因乎率如吾 方夫三之大爾或 年可使足民如其禮樂以 五六十求也爲之比及三 而知也 饑之對爾大 之。使饉閒、日則則 加千何日 三如求有 田 三館 3. "From day to day you are saying, 'We are not known.' If some prince were to know you, what would you do?" 4. Tsze-loo hastily and lightly replied, "Suppose the case of a state of ten thousand chariots; let it be straitened between other large states; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables :- if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognize the rules of righteous conduct." The Master smiled at him. 5. Turning to Yen Yew, he said, "K'ew, what are your wishes?" K'ew replied, "Suppose a state of sixty or seventy le square, or one of fifty or sixty, and let me have the government of it;-in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that." disciples mentioned here are all familiar to us Master, and his wish that they should atmore celebrated Tsăng Sin, and himself by excepting Tsang Sih. He was the father of the order of their age, and Teen would have tach no importance to it. In 勿吾以也 we have a not uncommon inversion. It = name Teen (點) The four are mentioned in 勿以吾為長,‘don't consider me to answered immediately after Tsze-loo, but that be your senior.' 3. 居=平居之時,‘the 長 level, ordinary, course of your lives.'何以 哉=何以爲用哉,‘what would you Conf. passed him by, as he was occupied with up 2d tone, 'senior.' his harpsichord. 2. Many understand 畫, 'ye,' as nom. to the would seem to indicate the importance which consider to be your use?' i. e., what course of action would you pursue? 4. 密爾, an adv., ='hastily.'攝, acc. to Choo He,=管束, the disciples attached to the seniority of their acc. to Paou Heen,=迫,‘straitened,”‘urged.” 而七旣言者舍焉。如 而歸夫子喟然歎曰吾與 也。子作何端願赤 日日對如章學爾 日鼓甫焉 與詠六服 爾相事手 侯君子赤爾何如對日非 ง 6. "What are your wishes, Ch'ih," said the Master next to Kung-se Hwa. Ch'ih 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 Emperor, I should like, dressed in the dark squaremade robe and the black linen cap, to act as a small assistant." 7. Last of all, the Master asked T'sang Sih, "Teen, what are your wishes?" Teen, pausing as he was playing on his harpsichord, 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." Teen 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 E, enjoy the breeze among the rain-altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Teen." In the Chow Le, 500 men make a 旅, and 5旅,'or.’6.能之一之 refers to the 禮樂, or 2,500 men, make a 師 The two terms together have here the meaning given in the transl. 爲之,‘managed it.'比, lower 3d tone, blends its force with the foll.及方向, “towards.”知方,'know the quarter to which to turn, the way in which to go.' 5. At the beginning of this paragraph and the two fol in p. 5. is the name for occasional or incidental interviews of the princes with the emperor, what are called 時見 同 belongs to occasions when they all presented themselves together at court. The 端,(and from its colour called 元端), was a robe of cere mony, so called from its straight make, its component parts having no gathers nor slanting lowing, we must supply 子曰·如=或,cuttings. 章甫 was the name of a cap of 朝也六唯以日子皙點 之會者。七求禮夫日日也 下局唯七十則箕子亦夫三 赤如非言何各三 五邦不哂言子表 1讓由其者出、 爲之小孰能爲之大。 十、與是也。志之會 七何也而安故日地言皙 卡與非見哂為已何後 也宗邦方之國矣如會 8. The three others having gore sit, Tsăng Sih remained behind, and said, "What do you think of the words of these three friends?" The Master replied, "They sinapply told each ore his wishes." 9. Tren pursued, "Master, why did you smile at Yew?" 10. He was answered, "The ranagement of a state demands the rules of propriety. His words were not humble; therefore I smiled at him." 11. Teen ajrin said, "But was it not a state which K'ew proposed for himself?" The reply was, "Yes; did you ever ses a territory of sixty or seventy le, or one of fifty or sixty, which was not a state?" 12. Once more, Teen inquired, "And was it not a state which Ch'ih proposed for himself?" The Muster again replied, “Yes; who but princes lave to do with ancestral temples, and audiences with the Eliperor? If Ch'ih were to be a small assistant in these services, who could be a great one?" ceremony. It had different names under dif- same as period of made in the next paragraph.-It does not appear whether Teen, even at the last, understood why Conf. had laughed at Tsze-loo, and not at the others. 'It was not,' say the comm.,' 'because Tsze-loo was extravagant in his aims. They were all thinking of great things, yet not greater than they were able for. Tsze-loo's fault was in the levity with which he had proclaimed his wishes. That was his offence against propriety. 敏請事斯語矣 勿聽非禮勿言非禮 勿動顏淵日回雖不 1勿請 仁復復顏產 已天 顏淵第十二 顏淵問仁子日克 「言視問由 歸 CHAPTER I. 1. Yen Yuen asked about perfect virtue. The 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 Yuen 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 Yuen then said, "Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson." HEADING OF THIS BOOK.-顏淵第十身而存,故謂私爲已,已here 'The twelfth Book, beginning with Yen Yuen.' It contains 24 chapters, conveying lessons on perfect virtue, government, and other questions of morality and policy, addressed in conversation by Confucius chiefly to his dis is not exactly selfishness, but selfishness is what abides by being attached to the body, and hence it is said that selfishness is 2. And 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 same subject to different questioners, show well how the sage suited his instructions to the characters and capacities of the parties with whom he had to do. 1. How TO ATTAIN TO PERFECT VIRTUE: -A CONVERSATION WITH YEN YUEN. 1. In Ho An, subduing and putting away the self, but subduing and putting away the selfish desires in the self. This 'selfishness in the self is of a three-fold character:-first, 氣禀, said by Morrison to be a person's natural constitution and disposition of mind:' it is, I think, very much the ψυχικὸς ἄνθρωπος or 'animal man; second, eyes, mouth, the nose; i. the 克已 is explained by約身,'to restrain the body.' Choo He defines 克 by勝,'to耳目,口,鼻之欲,'the desires of the overcome,' and by身之私欲,the dominating influences of the senses; and third, selfish desires of the body. In the 合講, it 爾我,“Thou and I, i. e., the lust of supeis said—已非即是私,但私即附riority. More concisely, the ☑ is said, in the 仲弓問仁子 請事斯語矣 節 一節 無在不如如 致仲無勿大大子 CHAPTER 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." CHAPTER III. 1. Sze-ma New asked about perfect virtue. 2. The Master said, "The man of perfect virtue is cautious and slow in his speech." 翼註, to be the人心 as opposed to the 道心 'the mind of man' in opposition to the mind of reason.' See the Shoo-king II. ii. 9. This refractory 'mind of man, it is said, 與生俱生,“is innate,' or, perhaps, 'con nate.' In all these statements, there is an acknowledgment of the fact the morally abnormal condition of human nature-which underlies the Christian doctrine of original sin. With ref. to the above three-fold classification of selfish desires, the second par. shows that it was the second order of them- the influence of the 'the empire will return to perfect virtue,' sup- these words.' 2. WHEREIN PERFECT VIRTUE IS REALIZED: -A CONVERSATION WITH CHUNG-KUNG. From this ch., it appears that reverence (敬) and reciprocity (如), on the largest scale, are perfect virtue.使民,一‘ordering the people,' is apt to be done with haughtiness. This part of the answer may be compared with the apostle's precept-Honour all men,' only the 'all men is much more comprehensive there. 已所云 senses, which Conf. specially intended. 復禮, -see note on 禮, VIII. 2. It is not here ceremonies. Choo He defines it-天理之節 文,‘the specific divisions and graces of heavenly principle or reason.' This is continually being departed from, on the impulse of selfish-云,一comp. V. 11. 在那,在家,='abroad, ness, but there is an ideal of it as proper to man, which is to be sought-returned to '-by overcoming that. is explained by Choo He by 與, 'to allow.” The gloss of the 備 is稱其仁 'will praise his perfect virtue.' The whole sentence thus seems to become a mere platitude. Perhaps 天下 is only= our 'every body,' or 'any body.' In Ho An, kwei is taken in the sense of 'to return,' 'at home.' Paou Heen, in Ho An, however, 3. CAUTION IN SPEAKING A CHARACTERISTIC OF PERFECT VIRTCE:-A CONVERSATION WITH TSZE-NEW. 1. Tsze-new was the designation or , |