mirror Chinese ideas, but have really no absolute equivalent in English at all, and must therefore be translated with the aid of circumlocution, and in such a way as to suit the context and the general spirit of the passage. It is in such terms, unfortunately, that the very essence and inner significance of the Confucian teaching are contained. Obviously, if proper equivalents are not given, the whole sense of the passages in which they occur will be lost or violently distorted. Worse still, the judgments laboriously built up on such rotten foundations will be hopelessly vitiated. Here, indeed, we have an object-lesson of the importance, clearly recognised by Confucius himself, of "defining terms" and making "words harmonise with things." Indispensable as such a process is for any investigation in which language plays a part, it is doubly so when words have to be transplanted, as it were, from their native soil to one differing from it in almost every conceivable quality. Such an operation can only be successful if carried out with the utmost delicacy and care, and no amount of erudition can supply the want of that instinctive feeling for the right word which is the translator's choicest gift. The scope of the present work forbids my entering into details, but some broad examples of failure in this respect will be noted later on.
Of the life of Confucius only the barest sketch
