三子之所慎齊戰疾 執 不可求從吾所好 執鞭之士吾亦爲之如 王子日富而可求也 好謀而成者也。 bing 行三軍則誰與子 與爾有是夫子路日子 懼吾暴 也。臨無與 好。為 雖 bau 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. consisted of 12,500 men. The royal forces con we need not seek any particular allusion of the signification. 用之='used.' 舍之=‘neg | their whips when the prince went abroad, but lected.’2. A Chūn, 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, see Shih- from taken in its usual significance of ching,II. v. I, st. 6. does not indicate and.' In this construction the previous timidity, but solicitude. — Tsze-lû, it would appear, =‘given riches,' and 而可求=‘and such was jealous of the praise conferred on Hûi, and, as can surely be found.'-An objection to the pluming himself on his bravery, put in for a pursuit of wealth may be made on the ground share of the Master's approbation. But he of righteousness, or on that of its uncertainty. only brought on himself this rebuke. 6 It is the latter on which Confucius here rests. 12. WHAT THINGS CONFUCIUS WAS PARTICULARLY CAREFUL ABOUT. 齊, read chdi, and =齋, 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 equalize' (see II. iii), and the effect of those pre it. In explaining 執鞭之士, '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 齊 出日夫子不爲也. 日,求仁而得仁又何怨 入乎至 日子再於肉 伯貢有斯 未在 也。曰 賢夷日日也。 人叔諾夫 也齊吾 知肉味日不圖爲樂之 臺子在齊聞韶三月不 CHAP. XIII. When the Master was in Ch'i, he heard the Shao, 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 ‘to adjust what was not adjusted, so as to pro POSING HIS FATHER. 1. The eldest son of duke duce 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, his son, on the death of Ling, became duke(出 but not so the sage. 13. THE EFFECT OF MUSIC ON CONFUCIUS. The 4), and subsequently opposed his father's shao, see III. xxv. This incident must have hap- attempts to wrest the State from him. This was pened in the thirty-sixth year of Confucius, when the matter argued among the disciples,-Was he followed the duke Chão in his flight from Lu Confucius for, 4th tone) the son, the ruling to Ch'î. As related in the Historical Records,'before the characters 三月 we have 學之‘he learned it three months,' which may relieve us from the necessity of extending the three months over all the time in which he did not know the taste of his food. In Ho Yen's compilation, the 不知 is explained by 忽 忘 he was careless about and forgot.' The last 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-i and Shû-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. 求仁得仁,They sought for virtue, clause is also explained there -'I did not think and they got virtue;' i. e. such was the character that this music had reached this country of Ch'î.' of their conduct. CHAP. XV. The Master said, 'With coarse rice to eat, with water to drink, and my bended arm for a pillow ;-I have still joy in the midst of these things. Riches and honours acquired by unright eousness are to me as a floating cloud.' CHAP. XVI. The Master said, ' If some years were added to my life, I would give fifty to the study of the Yî, and then I might come to be without great faults.' CHAP.XVII. The Master's frequent themes of discourse were the Odes, the History, and the maintenance of the Rules of Pro priety. On all these he frequently discoursed. 15. THE JOY OF CONFUCIUS INDEPENDENT OF | Amended thus, the meaning would be-'If I had some more years to finish the study of the Yi, &e.’ Ho Yen interprets the chapter quite OUTWARD CIRCUMSTANCES. 飯,in 3rd tone, ‘a meal;' also, as here, a verb, (to eat.’枕, 4th differently. Referring to the saying, II. iv. 4, tone, 'to pillow,' 'to use as a pillow.' Critics call attention to, making the sentiment = (My joy is everywhere. It is amid other cir 'At fifty, I knew the decrees of Heaven,' he supposes this to have been spoken when Confucius was forty-seven, and explains-' In a few years more I will be fifty, and have finished the Yi, when I may be without great faults.'-One cumstances. It is also here. 不義云云,hing remains upon both views:-Confucius ='By unrighteousness I might get riches and honours, but such riches and honours are to me as a floating cloud. It is vain to grasp at them, so uncertain and unsubstantial.' 16. THE VALUE WHICH CONFUCIUS SET UPON THE STUDY OF THE Yi. Chû Hsî supposes that this was spoken when Confucius was about seventy, as he was in his sixty-eighth year when he ceased never claimed, what his followers do for him, to be a perfect man. 17. CONFUCIUS'S MOST COMMON TOPICS. 書, 'The History,' i.e. the historical documents which were compiled into the Shû-ching that has come down to us in a mutilated condition. his wanderings, and settled in Lû to the adjust-also, and much more 禮, must not be under ment and compilation of the Yi and other Ching. stood of the now existing Shih-ching and Li Chî. If the remark be referred to that time, an error may well be found in 五十, for he would Chû Hsi explains 雅(3rd tone) by 常, con hardly be speaking at seventy of having fifty stantly.' The old interpreter Chăng explains years added to his life. Chùalso mentions the re- it by E, correctly,'-'Confucius would speak port of Liû P'ing-chün, referred to by him under of the Odes, &c., with attention to the correct V. xxiv, that he had been told of a copy of the enunciation of the characters.' This does not [ seem so good. Lun Yü, which read假for加,and卒for至 800 young CHAP. XVIII. 日於 不發吸 I. The duke of Sheh asked Tsze-lû about Con fucius, and Tsze-lû did not answer him. 2. The Master said, 'Why did you not say to him,-He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?' ?’ CHAP. XIX. The Master said, 'I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.' CHAP.XX. The subjects on which the Master did not talk, were-extraordinary things, feats of strength, disorder, and spiritual beings. 18. CONFUCIUS'S DESCRIPTION OF HIS OWN CHAR- the effect that the knowledge born with a man ACTER, AS BEING SIMPLY A CHEERFUL, EARNEST is only 義 and 理, while ceremonies, music, 葉 (read sheh) was a district of LEARNER. I. Ch'ù (), the governor or prefect of which was styled kung, after the usurping fashion of Ch'û. Its name is still preserved in a district of the department of, in the south of Ho-nan. 2. 云 sometimes finishes a sentence (Prémare, 'claudit orationem'), as here. The爾 after it =耳, imparting to all names of things, history, &c., must be learned. This would make what we may call connate But 20. SUBJECTS AVOIDED BY CONFUCIUS IN HIS CON vERSATION. 亂,‘confusion,' meaning rebel. the preceding description a meaning indicated lious disorder, parricide, regicide, and such by our simply or only. Wang Yin-chih, in his crimes. treatise on the particles, gives instances of Z Chû Hsi makes 神 here = 鬼神 used as a particle, now initial, now medial, 造化之迹, (the mysterious, or spiritual and again final. 19. CONFUCIUS'S KNOWLEDGE NOT CONNATE, BUT operations apparent in the course of nature.' THE RESULT OF HIS STUDY OF ANTIQUITY. Here 王肅(died A.D. 266), as given by Ho Yen, again, according to the commentators, is a wonderful instance of the sage's humility disa simply says-鬼神之事,‘the affairs of claiming what he really had. The comment spiritual beings.' For an instance of Confucius of a Mr. Yin, subjoined to Chû Hsi's own, is to avoiding such a subject, see XI. xi. 丘行隱 也 meu 魋 其師 乎子 2 其子不焉 行而不與二三子者是 隱乎吾無隱乎爾 墨子曰二三子以我 薹子以四教文行忠信 何生而善 德者 子日三人行必有我 之我 是無為 CHAP. XXI. The Master said, 'When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.' CHAP. XXII. The Master said, ' Heaven produced the virtue that Hwan Tui-what can he do to me?' is in me. There is CHAP. XXIII. The Master said, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you. nothing which I do that is not shown to you, my disciples;-that is my way.’ CHAP. XXIV. There were four things which the Master taught, letters, ethics, devotion of soul, and truthfulness. 21. How A MAN MAY FIND INSTRUCTORS FOR 23. CONFUCIUS PRACTISED NO HIMSELF. 三人行 'three men walking;" WITH HIS DISCIPLES. 二三子, CONCEALMENT see III. xxiv. but it is implied that the speaker is himself fil is explained by Chu Hsi by, 'to show,' one of them. The commentators all take as if the meaning were, 'There is not one of in the sense of 'to distinguish,' 'to determine.' -'I will determine the one who is good, and follow him, &c.' I prefer to understand as in the translation., 'change them,' i.e. correct them in myself, avoid them. 22. CONFUCIUS CALM IN DANGER, THROUGH THE ASSURANCE OF HAVING A DIVINE MISSION. Accord 6 my doings in which I am not showing my doctrines to you.' But the common signification of fil may be retained, as in Ho Yen, — which is not given to, shared with, you.' To what the concealment has reference we cannot tell. Observe the force of followed ing to the historical accounts, Confucius was by at the end ;-'To have none of my ac passing through Sung in his way from Wei to Ch'än, and was practising ceremonies with tions not shared with you, that is I, Ch'iû. his disciples under a large tree, when they 24. THE SUBJECTS OF CONFUCIUS's TEACHING. were set upon by emissaries of Hwan (or 以四教, took four things and taught.' Hsiang) Tái, a high officer of Sung. These pulled down the tree, and wanted to kill the There were four things which-not four ways sage. His disciples urged him to make haste in which-Confucius taught. 文 here = our and escape, when he calmed their fears by these words. At the same time, he disguised use of letters. 行人倫日用 is himself till he had got past Sung. This story daily used in the relations of life.’忠=無 may be apocryphal, but the saying remains,一 a remarkable one. 一念之不盡,‘nota single thought not |