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trative talents, Zan Yû and Chî Lu; for their literary acquirements, Tsze-yu and Tsze-hsia.

CHAP. III. The Master said, 'Hûi 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.

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In his 62nd year or thereabouts, as the accounts go, he was passing, in his wanderings from Ch'ăn to Tsai, 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, &e.’陳羣(about A. 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 is the only instance where Confucius calls a dis

ments of 陳州 and 汝寧. 2. This para

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

lowers of Confucius on the occasion referred

to, with their distinguishing qualities. They of the compilers. ‘Brothers' includes cousins, |indeed = kindred.

are arranged in four classes (四科), and, 5. CONFUCIUS'S APPROBATION OF NAN YUNG. amounting to ten, are known as the 十哲·Nan Yung, see V. i. =, as in V. xix. I have

The 'four classes' and 'ten wise ones' are often translated it by 'frequently;' but, in the mentioned in connexion with the sage's school. Family Sayings,' it is related that Yung reThe ten disciples have all appeared in the previous Books. peated the lines thrice in one day. 白圭

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. Compare III. viii. 3. 說 for 悅 as in I. i. I, but K'ung Ân-kwo takes it in its usual pronunciation = 解, (to explain..

there are- A flaw in a white sceptre-stone see the Shih-ching, III. iii. Ode 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.

喪 大吾其為

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顏夫子之
保荸

幸孔

孔子對日有顔旧者好學不 季康子問弟子孰爲好

顏路請子之車以

學。

CHAP. VI. Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hûi; 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.

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 Yüan died, the Master said, 'Alas! Heaven is destroying me! Heaven is destroying me!'

6. How HOI LOVED TO LEARN. See VI. ii, 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.

7. How ConFUCIUS WOULD NOT SELL HIS CARRIAGE TO BUY A SHELL FOR YEN YUAN. 1. There

outer shell without a bottom, which was called

吾從大夫之後, literally,

2.

'I follow in 'rear of the great officers.'

This is a chronological difficulty here. Hûi, accord- is said to be an expression of humility. Coning 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 |gencies. He would no doubt have a foremost Lû, the father of Hûi, had himself been a displace on such occasions.

ciple of the sage in former years. 為之槨

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

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

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1季路問事鬼神子

我也之。之。国非者關 子子顏夫日顏 不 日,日, 淵人子淵

得囘不死
不死之懂

也可。門為矣。子

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事神。也。子

能鬼子猶視門 門人慟

人: 而有之

鬼子 .犭 厚誰慟慟 非葬葬為。平。從

敢曰

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, 'Hûi 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 Lû 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 Lú added, I venture to ask about

gredient to be grief that the man was gone to whom he looked most for the transmission of his doctrines.

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

哭 is the loud wail of

grief. Moaning with tears is called III·

3. 夫人斯人, this man.’The third

definition of 夫 in the dictionary is 有所

his express wishes. Confucius objected to a grand funeral as inconsistent with the poverty

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

' regarded me,' but that term would hardly suit

the next clause.夫, as in the last chapter.
This passage, indeed, is cited in the dictionary,
in illustration of that use of the term.
三子

一, see III. xxiv.

ABOUT SERVING SPIRITS, AND ABOUT DEATH.

指之辭 'a term of definite indication.’ 11. CONFUCIUS AVOIDS ANSWERING QUESTIONS

10. CONFUCIUS'S DISSATISFACTION WITH THE

GRAND WAY IN WHICH HUI WAS BURIED. I. The 神

are here to be taken together, and under

old interpreters take as being the dis- stood of the spirits of the dead.
ciples of Yen Yuan. This is not natural, and from Confucius using only
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 .

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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-lû, looking bold and soldierly; Zan Yû and Tsze-kung, with a free and straightforward manner. The Master was pleased.

2. (He said), ‘Yû there!–he will not die a natural death.’

CHAP. XIII. 1. Some parties in Lû were going to take down and rebuild the Long treasury.

2. Min Tsze-chien 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-a| ABOUT HIM. HE WARNS TSZE-LU. I.

閔子 ghost, a spirit. Two views of the replies are like 冉子,VI.iii. 1.行", read hang, 4th tone..

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 日, to supply the blank. 若由也-若

of the ; but others, and the majority, is used with reference to the appearance and say Confucius answered the disciple pro. manner of Tsze-lû. 然, in the 註疏, is

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foundly, and showed him how he should prose

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cute his inquiries in the proper order. The taken as the final. Some say that it inservice 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 OF 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

鱼人, not the people of

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

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 A.The full meaning of 為

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

in

求與也就鬭

子於

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也季子不賢子未路

儒氏曰及子貢入

之富過日日問於 門

劉子日由之瑟奚為

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聚於猶然師師室 門之

歛周
周不則也與也。也 人
公及師過商升不
愈商也

堂敬為

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

2. The other disciples began not to respect Tsze-lû. The Master

said, 'Yû has ascended to the hall, though he has not yet passed into the inner apartments.'

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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 Chî family was richer than the duke of Châu had been, and yet Ch'iû 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

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

'a granary,' and from Ji, an arsenal.' 'The by Yû was more martial in its air than befitted

Long Treasury' was the name of the one in question.

the peace-inculcating school of the sage.

2.

We read of it in the Tso Chwan under This contains a defence of Yû, and an illus

the 25th year of duke Chao (par. 5), as being then the duke's residence.

2. The use of 貫

tration of his real attainments.

15. COMPARISON OF SHIH AND SHANG. EXCESS AND DEFECT EQUALLY WRONG. Shang was the is perplexing. Chû Hsi adopts the explanation name of Tsze-hsia, I. vii, and Shih, that of Twanof it by the old commentators as = 事, ‘affair,”

sun, styled Tsze-chang. I. 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,'

then 'to thread together,' 'to connect.' May

not its force be here,-'suppose it were to be carried on-continued-as before ??

3.

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as in chapter ix. , 4th tone, a verb, 'to CIPLES.

hit the mark,' as in shooting.

14. CONFUCIUS'S ADMONITION AND DEFENCE OF

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see III. I. Many illustra

tions might be collected of the encroachments

為之

TSZE-LO. 1. The form of the harpsichord or lute of the Chi family and its great wealth. 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. 2. Beat the

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