役 BOOK VII. SHU R. 倦學 我 不曰 不 日彭。 善講德於厭默 不聞之我誨而 竊而七 古述第 能義不哉人識 不脩 不之 於作 CHAPTER I. The Master said, 'A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ăng.' CHAP. II. The Master said, 'The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:which one of these things belongs to me?” CHAP. III. The Master said, 'The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good :—these are the things which occasion me solicitude.' HEADING OF THIS Book.一述而第七 2. CONFUCIUS's HUMBLE ESTIMATE OF HIMSELF. , 'A transmitter, and Book VII.' We have, here by most scholars read chih, 4th tone, in this Book much information of a personal character about Confucius, both from his own (to remember.' 之 refers, it is said, to 理 lips, and from the descriptions of his disciples. principles,' the subjects of the silent obser The two preceding Books treat of the disciples and other worthies, and here, in contrast with 6 vation and reflection 何有於我哉, them, we have the sage himself exhibited. cannot be, what difficulty do these occasion 1. CONFUCIUS DISCLAIMS BEING AN ORIGINATOR me?" but = 何者能有於我, as in 述=傳舊而已,‘simply to OR MAKER. the translation. 'The language,' says Chû hand down the old.' Commentators say the Hsi, is that of humility upon humility.' Master's language here is from his extreme humility. But we must hold that it expresses Some insert, in their explanation,此外 his true sense of his position and work. Who before -Besides these, what is there in the individual called endearingly our old P'ǎng' was, can hardly be ascertained. Some me?' But this is quite arbitrary. The profession may be inconsistent with what we find make to be Lao-tsze, the founder of in other passages, but the inconsistency must the Tão sect, and others again make two in- stand rather than violence be done to the dividuals, one Lâo-tsze, and the other that language. Ho Yen gives the singular exposition 彭祖,of whom we read much in Chwang-|of 鄭康成 (about A. D. 150-200|—(Other tsze. A P'ăng Hsien appears in the Li São, st. 21, where Chû Hsi describes him as a worthy of the Yin (or Shang) dynasty, and he supposes him to be the Lâo P'ăng here. men have not these things, I only have them.' 3. CONFUCIUS'S ANXIETY ABOUT HIS SELF-CULTIVATION :-ANOTHER HUMBLE ESTIMATE OF HIMSELF. Here again commentators find only the 游: 於據 吾也 CHAP. IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased. CHAP. V. The Master said, 'Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Châu.” CHAP. VI. 1. The Master said, 'Let the will be set on the path of duty. 2. Let every attainment in what is good be firmly grasped. 3. Let perfect virtue be accorded with. 6. RULES FOR THE FULL MATURING OF CHAR 4. Let relaxation and enjoyment be found in the polite arts.' expressions of humility, but there can be no Ch'i-shan (L), department of Fungreason why we should not admit that Confu- hsiang in Shen-hsî. cius was anxious lest these things, which are only put forth as possibilities, should become in his case actual facts. is in the sense explained in the dictionary by the terms and, 'practising,' ‘examining.” 5. HOW THE DISAPPOINTMENT OF CONFUCIUS's HOPES AFFECTED EVEN HIS DREAMS. is now to all intents a proper name, but the characters mean 'the duke of Châu.' Châu was the name of the seat of the family from which the dynasty so called sprang, and, on the enlargement of this territory, king Wăn divided the original seat between his son (Tan) and the minister Hdd (Shih). Tan was Châu-kung, in wisdom and politics, what his elder brother, the first sovereign, Wû, was in arms. Confucius had longed to bring the principles and institutions of Châu-kung into practice, and in his earlier years, while hope animated him, had often dreamt of the former sage. The original territory of Châu was what is now the district of = see ACTER. 2. might be translated virtue, but 愿子 日不憤不啟不 上吾未嘗無誨焉 飽於則舉 者也。不啟焉。 是之 以不 CHAP. VII. The Master said, ' From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.' CHAP. VIII. The Master said, 'I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.' CHAP. IX. 1. When the Master was eating by the side of a mourner, he never ate to the full. 2. He did not sing on the same day in which he had been weeping. CHAP. X. I. The Master said to Yen Yuan, 'When called to office, to undertake its duties; when not so called, to lie retired; it is only I and you who have attained to this.' STRUCTION. It was the rule anciently that when 7. THE READINESS OF CONFUCIUS TO IMPART IN- to prove of no avail. 悱, in the comm. and one party waited on another, he should carry dict., is explained 口欲言而未能之 some present or offering with him. Pupils did, the appearance of one with mouth wishso when they first waited on their teacher. Of such offerings, one of the lowest was a bundle ing to speak and yet not able to do so.' This being the meaning, we might have expected the of strips of, dried flesh.' The wages of a 6 character to be 啡反,‘to turn,' is ex teacher are now called 脩金,(the money of plained 還以相證之義,‘going round the dried flesh.' However small the offering brought to the sage, let him only see the indi cation of a wish to learn, and he imparted his instructions. 以上 may be translated up for mutual testimony. 不復-不復 有所告,‘I tell him nothing more.. 9. CONFUCIUS'S SYMPATHY WITH MOURNERS. offering his condolences to a mourner, which was a rule of propriety.' wards,' i. e. 'to such a man and others with The weeping is understood to be on occasion of larger gifts,' being in the 3rd tone; or the character may be understood in the sense of ‘coming to my instructions.’ I prefer the former interpretation. 10. THE ATTAINMENTS OF HôI LIKE THOSE OF CONFUCIUS. THE EXCESSIVE BOLDNESS OF TSZE 8. CONFUCIUS REQUIRED A REAL DESIRE AND Lê. I. In 用之舍之之 is explained ABILITY IN HIS DISCIPLES. The last chapter tells of the sage's readiness to teach; this shows that by, but we have seen that following he did not teach where his teaching was likely active verbs imparts to them a sort of neuter 富 不可求從吾所好 雪子之所慎寳戰疾 執鞭之士吾亦爲之如 好謀而成者也 子曰富而可求也雖 不虎 必 吾而 也而誰 戰好。您 疾。 爾有是夫子路日子 事悔子路 日 懼 吾暴子 2. Tsze-lû said, 'If you had the conduct of the armies of a great State, whom would you have to act with you ?' 3. The Master said, 'I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.' CHAP. XI. The Master said, 'If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love.' CHAP. XII. The things in reference to which the Master exercised the greatest caution were—fasting, war, and sickness. lected.' we need not seek any particular allusion of the signification. 用之=‘used' 舍之=‘neg-|their whips when the prince went abroad, but 2. A Chin, according to the周禮, kind. Observe 而 =若,‘if,' and then 如 sisted of six such bodies, and those of a great =‘since.’Still we may bring out the meaning State of three. 3. 暴虎馮河, from taken in its usual significance of ching,II. v. I, st. 6. 懼 does not indicate ‘and. timidity, but solicitude.——Tsze-lû, it would appear, see Shih was jealous of the praise conferred on Hûi, and, pluming himself on his bravery, put in for a share of the Master's approbation. But he only brought on himself this rebuke. 11. THE UNCERTAINTY AND FOLLY OF THE PURSUIT OF RICHES. It occurs to a student to understand the first clause-'If it be proper to search for riches,' and the third'I will do it. But the translation is according to the modern commentaries, and the conclusion agrees better with some refer us to the attendants who cleared the street with it. In explaining 執鞭之士, In this construction the previous =‘given riches,' and 而可求=‘and such as can surely be found.'-An objection to the pursuit of wealth may be made on the ground of righteousness, or on that of its uncertainty. It is the latter on which Confucius here rests. 12. WHAT THINGS CONFUCIUS WAS PARTICULAR LY CAREFUL ABOUT. 齊, read chdi, and =齋 to fast,'or, rather, denoting the whole religious adjustment, enjoined before the offering of sacrifice, and extending over the ten days previous to the great sacrificial seasons. means 'to equalize' (see II. iii), and the effect of those pre 齊 出日夫子不爲也 日,求仁而得仁又何怨 日古之賢人也日怨 也。 入乎。 至知 日子再於 伯貢有 夷 何 人 怨。乎。也。 知肉味已不圖爲樂之 臺子在齊聞韶三月不 圖詔 CHAP. XIII. When the Master was in Ch'i, he heard the Shâo, and for three months did not know the taste of flesh. I did not think,' he said,' that music could have been made so excellent as this.' CHAP. XIV. 1. Yen Yû said, 'Is our Master for the ruler of Wei?' Tsze-kung said, Oh! I will ask him.’ 2. He went in accordingly, and said, What sort of men were Po-i and Shû-ch'i?’They were ancient worthies,' said the Master. Did they have any repinings because of their course?' The Master again replied, "They sought to act virtuously, and they did so; what was there for them to repine about ?' On this, Tsze-kung went out and said, 'Our Master is not for him.' vious exercises was 齊不齊以致齊, 14. CONFUCIUS DID NOT APPROVE OF A SON OP POSING HIS FATHER. 1. The eldest son of duke 'to adjust what was not adjusted, so as to produce a perfect adjustment.' Sacrifices presented Ling of Wei had planned to kill his mother in such a state of mind were sure to be acceptable. (? stepmother), the notorious Nan-tsze(VI. Other people, it is said, might be heedless in xxvi). For this he had to flee the country, and reference to sacrifices, to war, and to sickness, but not so the sage. 13. THE EFFECT OF MUSIC ON CONFUCIUS. The shao, see III. xxv. This incident must have happened in the thirty-sixth year of Confucius, when he followed the duke Chão in his flight from Lû to Ch'i. As related in the Historical his son, on the death of Ling, became duke (出 4), and subsequently opposed his father's attempts to wrest the State from him. This was the matter argued among the disciples,-Was Confucius for, 4th tone) the son, the ruling duke? 2. In Wei it would not have been according to propriety to speak by name of its ruler, and therefore Tsze-kung put the case of Po-î and Shu-ch'i, see V. xxii. They having given up a throne, and finally their lives, rather than do what they thought wrong, and Confucius fully approving of their conduct, it was plain he could not approve of a son's holding by force what was the rightful inheritance of the father. 求仁 They sought for virtue, 得仁, and they got virtue;' i. e. such was the character that this music had reached this country of Ch'i.' of their conduct. |