trative talents, Zan Yu and Chi Lu; for their literary acquirements,

Tsze-yd and Tsze-hsia.

CHAP. III. The Master said, 'Hui gives me no assistance. There

is nothing that I say in which he does not delight.'

CHAP. IV. The Master said, 'Filial indeed is Min Tsze-ch'ien! Other people say nothing of him different from the report of his parents and brothers.'

CHAP. V. Nan Yung was frequently repeating the lines about a white sceptre-stone. Confucius gave him the daughter of his elder brother to wife.

4. THE FILIAL PIETY OF MIN TSZE-CH'IEN.

In his 62nd year or thereabouts, as the accounts
go, he was passing, in his wanderings from
Ch'an to Ts'ai, when the officers of Chan, afraid,

as in VIII. xxi, 'could pick out no crevice

that he would go on into Ch'i, endeavoured to or flaw in the words, &c.’陳羣(about & D.

stop his course, and for several days he and

the disciples with him were cut off from food, 200-250), as given in Ho Yen, explains. Men Both Chan and Ts'âi were in the present pro- had no words of disparagement for his conduct vince of Ho-nan, and are referred to the depart-in reference to his parents and brothers.' This 2. This parais the only instance where Confucius calls a dis

ments of 陳州 and 汝寧 graph is to be taken as a note by the compilers ciple by his designation. The use of of the Book, enumerating the principal fol- is supposed, in the A, to be a mistake

lowers of Confucius on the occasion referred

to, with their distinguishing qualities. They of the compilers. Brothers' includes cousins,

are arranged in four classes (四科), and, amounting to ten, are known as the

The 'four classes' and ' ten wise ones' are often mentioned in connexion with the sage's school. The ten disciples have all appeared in the pievious Books.

3. Hôr's SILENT RECEPTION OF THE MASTER'S

TEACHINGS. A teacher is sometimes helped by the doubts and questions of learners, which lead him to explain himself more fully. Com

pare III. viii. 3. 說 for悅

as in I. i. I, but K'ung Ân-kwo takes it in its usual pronuncia

tion = 解(to explain.’

indeed = kindred.

5. CONFUCIUS'S APPROBATION OF NAN YUNG.

Nan Yung, see V. i. 二, as in V. xix. I have translated it by frequently; but, in the Family Sayings,' it is related that Yung repeated the lines thrice in one day. 白圭

there are A flaw in a white sceptre-stone see the Shih-ching, III. iii. Qde II. 5. The lines may be ground away; but for a flaw in speech, nothing can be done.' In his repeating of these lines, we have, perhaps, the ground-virtue of the character for which Yung is commended in V. i.

Observe 孔子, where we might expect 子.

翠園

顔夫子之顏

淵之徒也椁。

死後行鯉子死

幸孔

不以 也曰顏矣 有問
死才路
路今顏弟

噫徒之有 請也向

天行椁棺才子則者孰 喪也。以

亡。

亡好食 學好

不學。

CHAP. VI. Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hdi; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did.'

CHAP. VII. 1. When Yen Yüan died, Yen Lû begged the carriage of the Master to sell and get an outer shell for his son's coffin.

6

2. The Master said, Every one calls his son his son, whether he has talents or has not talents. There was Li; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot.'

CHAP. VIII. When Yen Yiian died, the Master said, ‘Alas! Heaven is destroying me! Heaven is destroying me!'

6. How HôI LOVED TO LEARN. See VI. ji, |active verb followed by a double objective. In where the same question is put by the duke burying, they used a coffin, called, and an Âi, and the same answer is returned, only in a more extended form. outer shell without a bottom, which was called

7. How CossDCTUS WOULD NOT SELL HIS CAR- 槨2吾從大夫之後, literally,

RIAGE TO BUY A SHELL FOR YEN YUAN.

1. There

is a chronological difficulty here. Hûi, accord. is said to be an expression of humility. ConI follow in 'rear of the great officers.' This ing to the 'Family Sayings,' and the 'Historical fucius, retired from office, might still present Records,' must have died several years before himself at court, in the robes of his former Confucius's son, Li. Either the dates in them dignity, and would still be consulted on emerare incorrect, or this chapter is spurious.-Yen Lu, the father of Hûi, had himself been a dis-gencies. He would no doubt have a foremost place on such occasions.

ciple of the sage in former years. 爲之槨

(i. q. char. in text),——this is the idiom noticed in V. vii. 3. would almost seem to be an

8. CONFUCIUS FELT HUI'S DEATH AS IF IT HAD simply the exclamation of bitter sorrow. The BEEN HIS OWN. The old interpreters make this modern, perhaps correctly, make the chief in

未能事人焉能事鬼敢

我也夫二三子也

10季路問事鬼神子日

視也 門為矣。子 門人 日哭

事神也子芧人欲而

鬼子

敢曰

厚誰 慟

交葬葬爲乎。從

CHAP. IX. 1. When Yen Yüan died, the Master bewailed him

exceedingly, and the disciples who were with him said, Master,

your grief is excessive?'

2. Is it excessive ?' said he.

3. 'If I am not to mourn bitterly for this man, for whom should

I mourn ?’

CHAP. X. 1. When Yen Yüan died, the disciples wished to give him a great funeral, and the Master said, 'You may not do so.' 2. The disciples did bury him in great style.

3. The Master said, Hdi behaved towards me as his father. I. have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples.’

CHAP. XI. Chi Ld asked about serving the spirits of the dead. The Master said, While you are not able to serve men, how can you serve their spirits?' Chi La added, 'I venture to ask about gredient to be grief that the man was gone to his express wishes. Confucius objected to a whom he looked most for the transmission of grand funeral as inconsistent with the poverty his doctrines.

9. CONFUCIUS VINDICATES HIS GREAT GRIEF FOR THE DEATH OF Hôr. I.

of the family (see chap. vii) 3. 視, literally,

is the loud wail of regarded me,' but that term would hardly suit the next clause.夫, as in the last chapter.

grief. Moaning with tears is called

3. 夫人-斯人,this man. The third definition of 夫 in the dictionary is 有所 指之辭, 'a term of definite indication..

10. CONFUCIUS'S DISSATISFACTION WITH THE

This passage, indeed, is cited in the dictionary,

in illustration of that use of the term
三子

see III. xxiv.

11. CONFUCIUS AVOIDS ANSWERING QUESTIONS ABOUT SERVING SPIRITS, AND ABOUT DEATH.

鬼
are here to be taken together, and under-
stood of the spirits of the dead.
from Confucius using only

GRAND WAY IN WHICH HUI WAS BURIED. 1. The
old interpreters take as being the dis-
ciples of Yen Yüan. This is not natural, and
yet we can hardly understand how the disciples
of Confucius would act so directly contrary to and from the opposition between

This appears in his reply,

and .

問死日未知生焉知死

一節

也不得其死

侃侃如也樂若

行行如也有子

閔子侍側誾誾如也

園也貢
也貢子

人得

Í仍舊貫如之何何必

三節

改作予日夫人不言言

然

然子也誾生

若論

由子也死。

death?’He was answered, While you do not know life, how can you know about death?'

CHAP. XII. 1. The disciple Min was standing by his side, looking bland and precise; Tsze-ld, looking bold and soldierly; Zan Yu and Taze-kung, with a free and straightforward manner. The Master was pleased.

2. (He said), (Yd there!-he will not die a natural death.’

CHAP. XIII. I. Some parties in Lû were going to take down and rebuild the Long treasury.

2. Min Tsze-chi'en said, ' Suppose it were to be repaired after

its old style;why must it be altered and made anew ?'

3. The Master said, 'This man seldom speaks; when he does, he

is sure to hit the point.'

人 is man alive, while 鬼 is man dead

-& ABOUT HIM. HE WARNS TSZE-LO. I.

ghost, a spirit. Two views of the replies are like 冉子,VI. iii. t. 行,read hang, 4th tone. 閔子

found in commentators. The older ones say

—'Confucius put off Chi Lû, and gave him no 2. There being wanting here at the

answer, because spirits and death are obscure commencement, some, unwisely, would change and unprofitable subjects to talk about.' With the at the end of the first paragraph into this some modern writers agree, as the author

of the ; but others, and the majority,

aay Confucius answered the disciple pro

foundly, and showed hini how he should prose

is used with reference to the appearance and 日 , to supply the blank 若由也若

manner of Tsze-lû. 然, in the 註疏, is

oute his inquiries in the proper order. The taken as =

the final 焉 Some say that it in

service of the dead must be in the same spirit dicates some uncertainty as to the prediction.

as the service of the living. Obedience and But it was verified;-see on II. xvii.

sacrifice are equally the expression of the filial

heart. Death is only the natural termination

13. WISE ADVICE CF MIN SUN AGAINST USELESS

of life. We are born with certain gifts and EXPENDITURE. I.

principles, which carry us on to the end of our

Lû,' but as in the translation-certain officers,

魯人, not the people of

course." This is ingenious refining, but, after disapprobation of whom is indicated by simply

all, Confucius avoids answering the important

questions proposed to him.

calling them The full meaning of 爲

12. CONFUCIUS HAPPY WITH HIS DISCIPLES is collected from the rest of the chapter. VOL.I. R

求也爲之聚斂而附

與也就闔子於 季子不賢子味路。

之

之富過日日問於 門 聚於猶然師師室 由 門之

公及。師過商

國子日由之瑟奚

周不則也與也也

愈商也

堂敬

CHAP. XIV. 1. The Master said, 'What has the lute of Yu to do in my door ?’

2. The other disciples began not to respect Tsze-ld. The Master said, 'Yu has ascended to the hall, though he has not yet passed into the inner apartments.'

CHAP.XV. 1. Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, 'Shih goes beyond the due mean, and Shang does not come up to it.'

2. ‘Then,' said Tsze-kung,‘the superiority is with Shih, I suppose.’ 3. The Master said, e To go beyond is as wrong as to fall short.’ CHAP.XVI. 1. The head of the Chi family was richer than the duke of Châu had been, and yet Ch'it collected his imposts for him, and increased his wealth.

府 is 'a treasury,' as distinguished from 倉, called ‘the scholar's lute.’See the Chinese 'a granary,' and from 庫, an arsenal. (The by Yd was more martial in its air than befitted

Long Treasury' was the name of the one in question. We read of it in the Tso Chwan under the 25th year of duke Chão (par. 5), as being then the duke's residence.

Repository, vol. viii. p. 38. The music made

the peace-inculcating school of the sage. 2. This contains a defence of Yu, and an illustration of his real attainments.

15. COMPARISON OF SHIH AND SHANG. EXCESS 2. The use of 貫 AND DEFECT EQUALLY WRONG. Shang was the is perplexing. Chû Hei adopts the explanation name of Tsze-hsia, I. vii, and Shih, that of Twanof it by the old commentators as = ,'affair,' sun, styled Tsze-chang. 1. 賢here=勝.to but with what propriety I do not see. The overcome,''be superior to,' being interchanged character means 'a string of cowries, or cash,' with then ‘to thread together,''to connect.’ May

in par. 2. We find this meaning of

not its force be here, -'suppose it were to be the term also in the dictionary.

carried on-continued-as before?' 3.夫

as in chapter ix., 4th tone, a verb, 'to hit the mark,' as in shooting.

16. CONFUCIUS'S INDIGNATION AT THE SUPPORT OF USURPATION AND EXTORTION BY ONE OF HIS DISCIPLES. I.

·季氏,see III.I. Many illustra

tions might be collected of the encroachments

14. CONFUCIUS'S ADMONITION AND DEFENCE OF of the Chi family and its great wealth. Z

TSZE-LO. 1. The form of the harpsichord or lute seems to come nearer to that of the shih than for him collected and ingathered, any other of our instruments. The is a i. e. all his imposts. This clause and the next imply that Ch'iû was aiding in the matter of kindred instrument with the, commonly laying imposts on the people. a. 'Beat the