是為曰過而殆追衰孔

也孔夫之長辟而 已往子 日丘執使沮之孔

日輿子桀不子

是者路溺得下,而

津 魯篇 耦與

不鳳~

可兮 諫鳳

5兮

者何

政猛德

趨者可之

virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit.

Give up your vain pursuit. Peril awaits those who now engage in affairs of government.'

2. Confucius alighted and wished to converse with him, but Chieh-yü hastened away, so that he could not talk with him.

CHAP. VI. I. Ch'ang-tsi and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lû to inquire for the ford.

2. `Ch'ang-tsü said, 'Who is he that holds the reins in the carriage there?' Tsze-lû told him, ' It is K'ung Ch'iû.’‘Is it not K'ung Ch'iû of Lû?? asked he ' Yes,' was the reply, to which the other rejoined, ' He knows the ford.'

him in the 集證,

3. Tsze-ld then inquired of Chieh-ni, who said to him, 'Who self mad, to escape being importuned to engage 6. CONFUCIUS AND THE TWO RECLUSES, CH'ANG. in public service. There are several notices of in loc. It must have been about the year B. C. 489 that the incident in the text occurred. By the fang, which we commonly translate by phanix, his satirizer or adviser intended Confucius; see IX. viii. The three in the song are simply expletives, pauses for the voice to help out the rhythm. character, and = the long Rester(沮者止 追,‘to overtake,' generally with reference to 而不出)'and(the firm Recluse (溺者

the past, but here it has reference to the future.

TSÜ AND CHIEH-NÎ; WHY HE WOULD NOT WITHDRAW FROM THE WORLD. 1. The surnames and names of these worthies are not known. It is supposed that they belonged to Ch'û, like the hero of the last chapter, and that the interview with them occurred about the same time. The designations in the text are descriptive of their

In the dictionary, with reference to this pas- 沉而不返)’What kind of field labour

sage, it is explained by 及, (to come up to is here denoted by 耕 cannot be determined. and 救, to save,' = to provide against.

2.

執輿者, he who holds the carriage,' =

mink

不徒不行世從也曰由溺 以之辟而然日桀

士人誰曰是溺

易 也誰同 我之以酒魯日。 與群子耰士易孔子 天吾憮而也之 丘為

下非然不量且天之誰。 有斯日輟若而下徒白 道人鳥子從與皆與為 丘之獸路牌其是對仲

are you, Sir?? He answered, I am Chung Yu. Are you not the disciple of K'ung Ch'id of Lû ?? asked the other. I am, replied he, and then Chieh-nî said to him, 'Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?' With this he fell to covering up the seed, and proceeded with his work, without stopping.

4. Tsze-lû went and reported their remarks, when the Master observed with a sigh, 'It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with. these people, with mankind,-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state.'

執轡在車者, as in the translation. the soil over the seed.' It may have been a It is supposed that it was the remarkable hoe, or a rake. 4. 徒 is here =類, (class.’ appearance of Confucius which elicited the in- 吾非斯人之徒與而誰與 quiry. In是知津,是=‘he;’i.e.he,going If I am not to associate with the class of these about everywhere, and seeking to be employed, men, i. e. with mankind, with whom am I to

ought to know the ford. 3. 滔滔者天 associate? I cannot associate with birds and 下-the speaker here probably pointed to beasts? 丘不與易一不與, it is said,

the surging waters before them, for the ford to there would be no use.' Litercross which the travellers were asking. Trans- ally, I should not have for whom to change lating literally, we should say 'swelling and the state of the empire.'-The use of in this

surging, such is all the empire.' 且而— 而汝:‘you’辟人,辟世

-comp.

XIV. xxxix. 耰,‘an implement for drawing

paragraph is remarkable. It must mean‘his

Master'and not 'the Master. The compiler of this chapter can hardly have been a disciple

of the sage.

至隱 明黍
明黍而子不見以

則者日,而 行也子食

植勤夫杖子

五子 路

大使路之杖穀乎蓧從 子子行見路而不丈子而 路路以其宿芸分人路後 1.反告二殺子孰日問遇 不見子子鷄路為四日 丈 仕之曰焉。為拱夫體子人

mui

CHAP. VII. I. Tsze-lû, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lû said to him, 'Have you seen my master, Sir!’The old man replied, ‘Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain : –who is your master?' With this, he planted his staff in the ground, and proceeded to weed.

2. Tsze-ld joined his hands across his breast, and stood before him. 3. The old man kept Tsze-lû to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

4. Next day, Tsze-lû went on his way, and reported his adventure. The Master said, 'He is a recluse,' and sent Tsze-lû back to see him again, but when he got to the place, the old man was gone. 5. Tsze-ld then said to the family, Not to take office is not

7. TszE-LÛ's RENCONTRE WITH AN OLD MAN, A RE- arms and legs, the four limbs of the body. 'The

CLUSE: HIS VINDICATION OF HIS MASTER'S COURSE. five grains' are
This incident in this chapter was probably

稻黍稷·麥, and 菽

nearly contemporaneous with those which oc-‘rice, millet, pannicled millet, wheat, and pulse..

cupy the two previous ones. Some say that
the old man belonged to Sheh, which was a
part of Ch'û. 1., as in XI. xxii,-
後丈人 is used for an old man’as early

as in the Yi-ching, hexagram ; perhaps

by taking 丈 as = 杖, 'a staff, the phrase

But they are sometimes otherwise enumerated.
We have also 'the six kinds,' 'the eight kinds,'

(the nine kinds,' and perhaps other classifica-
tions. 2. Tsze-lü, standing with his arms across
his breast, indicated his respect, and won upon
the old man. 3. 食 (tsze), the 4th tone, 'enter-
tained,' 'feasted.' The dictionary defines it

with this meaning, 以食與人, to give

comes to have that signification. is simply food to people.' 5. Tsze-lû is to be understood as here speaking the sentiments of the Master, and 長幼之節 refers

called by Chû Hsi—竹器‘a bamboo basket.

The 訛文 defines it as in the translation,一 芸田器:四體.the four bodies,'i.e. the

vindicating his course.

to the manner in which the old man had intro

duced his sons to him the evening before, and

身子夷也倫廢也 少伯曰逸逸道君 連夷不朱民之子 降叔降張伯不之 齊其柳夷行任 辱與志 下叔已也 惠齊

之欲潔其身而亂大

也君臣之義如之何其 無義長幼之節不可廢

言: 其連仲義大其廢

you

righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that.'

CHAP. VIII. 1. The men who have retired to privacy from the world have been Po-î, Shû-ch'i, Yü-chung, Î-yî, Chu-chang, Hûi of Liû-hsia, and Shâo-lien.

2. The Master said, 'Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shû-ch'i.

3. It may be said of Hûi of Liû-hsiâ, and of Shâo-lien, that they surrendered their wills, and submitted to taint in their persons,

to all the orderly intercourse between old and young, which he had probably seen in the

family. 何其廢之一其 refers to the

old man, but there is an indefiniteness about the Chinese construction, which does not make it so personal as our 'he.' So Confucius is intended by, though that phrase may be taken in its general acceptation. He is aware of that; '-but will not therefore shrink from his righteous service.

dividuals spoken of. The

the phrase, from the

quotes, upon to the following effect:-' 逸 here is not the 逸 of seclusion, but is characteristic of men of large souls, who cannot be measured by ordinary rules. They may display their character by retiring from the world. They may display it also in the manner of their discharge of office.' The phrase is guarded in this way, I suppose, because of its application to Hùi of Liû-hsiâ, who did not obstinately withdraw from the world. Po-i and Shû-ch'i,-see V. xxii. Yü-chung should

8. CONFUCIUS'S JUDGMENT OF FORMER WORTHIES WHO HAD KEPT FROM THE WORLD. HIS OWN GUIDI. 逸民‘retired people: probably be Wù (哭)-chung. He was the

ING PRINCIPLE.

民 is used here just as we sometimes use brother of T'ai-po, called Chung-yung (仲 people, without reference to the rank of the in- 雍). and is mentioned in the note on VIII.i.

缺飯亞無權言仲斯中 適 飯大可我身夷而倫 秦適干師無則中逸已行 鼓蔡適摯不異清隱 矣。中 方四楚適可於廢居謂慮 叔三齊。是中放虞其

but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

4. ‘It may be said of Yi-chung and i-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but, in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times.

5. I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined.' CHAP. IX. 1. The grand music-master, Chih, went to Ch'i.

2. Kan, the master of the band at the second meal, went to Ch'û. Liâo, the band-master at the third meal, went to Ts'âi. Chüěh, the band-master at the fourth meal, went to Ch'in.

3. Fang-shû, the drum-master, withdrew to the north of the river.

He retired with T'âi-po among the barbarous their words,'-this is intended to show that in tribes, then occupying the country of Wû, and this respect they were inferior to Hûi and Shaosucceeded to the chieftaincy of them on his ,-see note on IX.

brother's death. Î-yi and Chû-chang,' says lien, who言中倫·權,

6

Chû Hsî, are not found in the ching and chwan xxix. 5. Confucius's openness to act according

to circumstances is to be understood as being always in subordination to right and propriety.

9. THE DISPERSION OF THE MUSICIANS OF LO.

The dispersion here narrated is supposed to have taken place in the time of duke Ai. When once Confucius had rectified the music of Lû (IX. xiv), the musicians would no longer be assisting in the prostitution of their art; and so, as the disorganization and decay proceeded, the chief among them withdrew to other States, or from society altogether. I. 大=kasop.

(經傳): See, however, the 集證, in loc. From a passage in the Li Chî, XVIII. ii. 14, it appears that Shâo-lien belonged to one of the barbarous tribes on the east, but was well acquainted with, and observant of, the rules of Propriety, particularly those relating to mourning. 3. The at the beginning of this paragraph and the next are very perplexing. As there is neither 謂 at the beginning of par.5, the 子日 of par. 2 must evidently be carried on to the end of the chapter. Com-posed to, par. 5, 'grand,' and 'assistant.' mentators do not seem to have felt the difficulty, 'The music-master, Chih,''-see VIII. xv. 2. and understand to be in the 3rd person music at their meals, and a separate band perThe princes of China, it would appear, had 'He, i. e. the Master, said,' &c. I have made formed at each meal, or, possibly, the band

nor

the best of it I could.倫義理之次

might be the same, but under the superinten.

dence of a separate officer at each meal. The 'the order and series of righteousness and king had four meals a day, and the princes of States only three, but it was the prerogative principles.’慮=人心之思慮,the of the duke of Lû to use the ceremonies of the royal court. Nothing is said here of the band. master at the first meal, perhaps because he

thoughts and solicitudes of men's hearts. 4. 'Living in retirement, they gave a license to VOL. I.