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.

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."

31. THE SUPERIOR MAN SHOULD NOT BE MERCENARY, BUT HAVE TRUTH FOR HIS OBJECT. Here again we translate 道 by 'truth', as the best term that offers. 馁, 'hunger',=want. 'Want may be in the midst of ploughing',—i.e., husbandry is the way to plenty, and yet despite the labours of the husbandman, a famine or scarcity sometimes occurs. The application of this to the case of learning, however, is not very apt. Is the emolument that sometimes comes with learning a calamity like famine?—Ch'ing K'ang-shing's view is:—'Although' a man may plough, yet, not learning, he will get emolument, and tho' he do not plough, he will not be in want. This is advising men to learn'!

32. HOW KNOWLEDGE WITHOUT VIRTUE IS NOT LASTING, AND TO KNOWLEDGE AND VIRTUE A RULER SHOULD ADD DIGNITY AND THE RULES OF PROPRIETY. 1. Here the various 之and the two first in the other paragraphs, 指理言, 'have le, or principle, for their reference'. In Ho An, however, Paon Heen says:—'A man may have knowledge equal to the management of his office(治其官), but if he have not virtue which can hold it fast, though he get it, he will lost it.' 2. In 涖之, and 动之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 鼓之, 舞之, 兴之, 'to drum t he people', 'to dance them', 'to rouse them'.