者也
有矣夫未有小人而仁
圈子曰君子而不仁者

德黄若人
出子曰君子哉若人尙

天下夫子不答南宮适

其死然禹稷躬稼而有
羿善射界盪舟俱不得

南宮适問於孔子曰

CHAPTER VI. Nan-kung Kwõh, submitting an inquiry to Confucius, said, "E was skilful at archery, and Ngaou could move a boat along upon the land, but neither of them died a natural death. Yu and Tseih personally wrought at the toils of husbandry, and they became possessors of the empire." The Master made no reply; but when Nan-kung Kwõh went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

CHAPTER VII. The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

and 'virtuously,' or 'correctly,' be supplied to afterwards slain by his minister, Han Tsuh,

bring out the sense. A translator is puzzled to render 仁者 differently from 有德 者. I have said 'men of principle,' the oppo

sition being between moral and animal courage; yet the men of principle may not be without the other, in order to their doing justice to themselves.

6. EMINENT PROWESS CONDUCTING TO RUIN; EMINENT VIRTUE LEADING TO EMPIRE. THE MODESTY OF CONFUCIUS. Nan-kung Kwõh is said by Choo He to have been the same as Nan Yung in V. 1. But this is doubtful. See on Nan Yung there. Kwõh, it is said, insinuated in his remark an inquiry, whether Conf. was not like Yu or Tseih, and the great men of the time many Es and Ngaous; and the sage was mo

destly silent upon the subject. E and Ngaou

carry us back to the 22d century before Christ. The first belonged to a family of princelets, famous, from the time of the emperor (B. C. 2432), for their archery, and dethroned the em

peror How Seang (后相), B. C. 2145. E was

(寒浞), who then married his wife, and one of their sons (主, Keaou) was the individual here named Ngaou, who was subsequently de

stroyed by the emperor Shaou-k'ang, the posthumous son of How-seang. Tseih was the son of the emperor, of whose birth many prodigies are narrated, and appears in the Shoo

king as 后稷, the minister of agriculture to Yaou and Shun, by name 棄 The Chow family traced their descent lineally from him, so that though the empire only came to his descendants more than a thousand years after his time, Nan-kung Kwoh speaks as if he had got it himself, as Yu did. 君子哉若人一

comp. V. 2.

7. THE HIGHEST VIRTUE NOT EASILY ATTAINED TO, AND INCOMPATIBLE WITH MEANNESS. Comp. IV. 4. We must supply the 'always,' to bring out the meaning.

黑色羽之園
或之修一

三節

羽修飾之東里子產潤

之世叔討論之行人子

劉子日爲命禅諶草創

忠焉能勿誨乎 丙子日愛之能勿勞乎

聯邑二百飯蔬食沒齒
問管仲曰人也奪伯氏
也問子西日彼哉彼哉

或問子產子日惠人

CHAPTER VIII. The Master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?"

CHAPTER IX. The Master said, "In preparing the governmental notifications, P'e Shin first made the rough draught; She-shuh examined and discussed its contents; Tsze-yu, the manager of Foreign intercourse, then made additions, or subtractions; and, finally, Tszech'an of Tung-le gave it the proper elegance and finish."

CHAPTER X. 1. Some one asked about Tsze-chan. The Master said, "He was a kind man."

2. He asked about Tsze-se. The Master said, "That man! That man!"

3. He asked about Kwan Chung. "For him," said the Master, "the city of P'een, with three hundred families, was taken from the chief of the Pih family, who did not utter a murmuring word, though, till he was toothless, he had only coarse rice to eat.

THAT THEY MUST BE STRICT AND DECIDED.

8. A LESSON FOR PARENTS AND MINISTERS, by政令盟會之辭 'the language of 勞, government orders, covenants, and conferences.' See the Chow Le, XXV. p. 11. Tsze-ch'an (see V. 15,) was the chief minister of the State, and in preparing such documents first used the services of P'e Shin, who was noted for his wise planning of matters. 'She-shuh' shows the relation of the officer indicated to the ruling family.

being || with, is a verb, and conveys the meaning in the translation, diff. from the meaning of the term in XIII. 5. K'ung Gan-kwo takes it in the sense of 'to soothe,' 'comfort,' low. 3d tone, but that does not suit the parallelism.

His

name was Yew-keih (游吉) The province of the 行人 was-主國使之禮,

則國舞圖無 子優子驕子

之樂之之路不日、易。日、言。 成亦勇知問可正

二館

日今之成人者何必然見
以禮樂亦可以爲成人矣
莊子之勇冉求之藝文之

公成以公
人。為

子滕爲

藝不日薛越
歡若大数

見矣。之下臧夫。老

田子日貧而無怨難富而

CHAPTER XI. The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

CHAPTER XII. The Master said, "Măng Kung-ch'o is more than fit to be chief officer in the families of Chaou and Wei, but he is not fit to be minister to either of the states Tăng or Sëë."

man.

CHAPTER XIII. 1. Tsze-loo asked what constituted a COMPLETE

The Master said, "Suppose a man with the knowledge of Tsang Woo-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Peen, and the varied talents of Yen K'ew; add to these the accomplishments of the rules of propriety and music: such an one might be reckoned a COMPLETE man."

2. He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in

of Tsoo. He had refused to accept the nomination to the sovereignty of the state in preference to the rightful heir, but did not oppose the usurping tendencies of the rulers of Tsoo. He had moreover opposed the wish of king Ch'aou to employ the sage. 3. Kwan Chung,

-see III. 22. To reward his merits, the duke Hwan conferred on him the domain of the officer mentioned in the text, who had been guilty of some offence. His submitting, as he did, to his changed fortunes was the best tribute to Kwan's excellence.

man of the times in Loo. His estimate of him however, as appears here, was not very high. In the sage's time, the government of the state of Tsin (晉) was in the hands of the three families, Chaou, Wei, and Han (韓), which

afterwards divided the territory among themselves, and became, as we shall see in the times of Mencius, three independent principalities.

老,=家臣之長,'head of the ministers of a family,' often called 家宰. Trang was

者不賈園人,
日子矣。

忘平生之言亦可以爲成

利思義見危授命久要不

賈日信乎夫子不言不笑

國子問公叔文子於公明

其取子曰其然豈其然乎
厭其笑義然後取人不厭
不厭其言樂然後笑人不

者過也夫子時然後言人

不取乎公明賈對日以告

乎。厭

人告笑明

the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement, however far back it extends :----such a man may be reckoned a COMPLETE man."

CHAPTER XIV. 1. The Master asked Kung-ming Kea about Kung-shuh Wăn, saying, "Is it true that your master speaks not, laughs not, and takes not?"

2. Kung-ming Kea replied, "This has arisen from the reporters going beyond the truth. - My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, "So! But is it so with him?"

that in which Conf. was born. So great was
his reputation for wisdom that the people gave
him the title of a
聖人, or 'sage.' Woo was

his honor. epithet, and 仲 denotes his family

place, among his brothers. Chwang, it is said

by Choo He, after Chow (周), one of the oldest commentators, whose surname only has come

down to us, was 卡邑大夫,'great officer

of the city of Peen.' In the 'Great collection of Surnames,' a secondary branch of a family of the state of Tsaou (曲) having settled in Loo, and being gifted with Peen, its members took their surname thence. For the history of Chwang

云云一亦 implies that there was a higher style of man still, to whom the epithet complete would be more fully applicable. 2. The is to be understood of Confucius, though some

suppose that Tsze-loo is the speaker. 또 up. 1st tone,約, 'an agreement,' 'a covenant ;''a long agreement, he does not forget the words

of his whole life. The meaning is what ap

pears in the translation.

14. THE CHARACTER OF KUNG-SHUH WAN, WHO WAS SAID NEITHER TO SPEAK, NOR LAUGH, NOR TAKE. 1. Wan was the hon. epithet of the individual in question, by name Che ), ог,

(枝) and of Woo-chung, see the 集證, in loc. 亦可 | as some say, Fa (發), an officer of he state of

chi

節

殺公子絆召忽

公正而不譎 子路日桓公

旦信日

C

魯雖曰不要君

以防求爲後於

園子日臧武仲

仲糾日、不正晋也。不禽臧 不召桓譎齊三

死忽

桓公

CHAPTER XV. The Master said, "Tsang Woo-chung, keeping possession of Fang, asked of the duke of Loo to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was."

CHAPTER XVI. The Master said, "The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ts'e was upright and not crafty."

CHAPTER XVII. 1. Tsze-loo said, "The duke Hwan caused his brother Kew to be killed, when Shaou Hwuh died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?"

Wei. He was descended from the duke
and was himself the founder of the Kung-shuh
family, being so designated, I suppose, because
of his relation to the reigning duke. Of Kung-
ming Kea nothing seems to be known. 2.其
然, with reference to Kea's account of Kung-
shuh Wăn.豈其然平 intimates Conf.

opinion that Kea was himself going beyond the
truth.

15. CONDEMNATION OF TSANG WOO-CHUNG FOR FORCING A FAVOUR FROM HIS PRINCE. Woo-chung (see ch. 13) 1 was obliged to fly from Loo, by the animosity of the Mang family, and took refuge in Choo (邾). As the head of the

Tsang family, it devolved on him to offer the sacrifices in the ancestral temple, and he wished one of his half-brothers to be made the head of

the family, in his room, that those might not be neglected. To strengthen the application for this, which he contrived to get made, he returned himself to the city of Fang, which belonged to his family, and thence sent a message to the court, which was tantamount to a threat that if the application were not granted, he would hold possession of the place. This was what Con

fucius condemned, the 以防 in a matter

which should have been left to the duke's grace.

See all the circumstances in the 左傳,襄 公二十三年要, up. 1st tone, as in ch.

18, but with a diff, meaning,=, 'to force to do,'

16. THE DIFFERENT CHARACTERS OF THE DUKES WAN OF TSIN AND HWAN OF TS'E, Hwan and Wan were the two first of the five leaders of the princes of the empire, who play an important part in Chinese history, during the

period of the Chow dynasty known as the Ch'un

Ts'ew (春秋). Hwan ruled in Ts'e, B. С.

683-640, and Wăn in Tain B, C, 635-627, Of duke Hwan, see the next ch, The attributes mentioned by Conf, are not to be taken absolutely, but as respectively predominating in the two chiefs,

17 THE MERIT OF KWAN CHUNG; A CONVER

SATION WITH TSZE-LOO, 1. 公子糾, 'the

duke's son Kew,' but, to avoid the awkwardness of that rendering, I say his brother,' Hwan (the hon. ep. His name was 小白.) and Kew had both been refugees in different states, the latter having been carried into Loo, away from the troubles and dangers of Ts'e, by the ministers, Kwan Chung and Shaou Hwuh, On the death of the prince of Ts'e, Hwan anticipated Kew, got to Ts'e, and took possession of the state. Soon after, he required the duke of Loo

to put his brother to death, and to deliver up the two ministers, when Shaou (召here=邵) Hwuh chose to dash his brains out, and die gladly to Ts'e, took service with Hwan, became