其廢行 行諸 公曰 季乎。而 寮 伯 何命 命 子 固服寮 也也日力有景愬 能志以路 將將肆於告於 而上達知我者其 Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-that knows me!” CHAPTER XXXVIII. 1. The Kung-pih, Leaou, having slandered Tsze-loo to Ke-sun, Tsze-fuk King-pih informed Confucius of it, saying, "Our master is certainly being led astray by the Kung-pih, Leaou, but I have still power enough left to cut Leaou off, and expose his corpse in the market and in the court." 2. The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered, What can the Kung-pih, Leaou, do, where such ordering is con cerned?” Opinions of others. 2. 何為其莫知子 也,‘what is that no man knows you?” 下 學上達‘beneath I learn, above I pene frate;'–the meaning appears to be that he con tented himself with the study of men and things, common matters as more ambitious spirits would deem them, but from those he rose to understand the high principles involved in them, 'the appointments of Heaven (天命), according to one commentator. 知我者: 其天乎‘He who knows me is that Heaven ?" 28. How CoNFUCIUS RESTED, AS TO THE PROGRESS OF HIS DOCTRINES, ON THE ORDERING OF HEAVEN:-ON OCCASION OF TSZE-LOO'S BEING SLANDERED. 1. Leaou, called Kung-pih (lit., duke's uncle), probably from an affinity with the ducal house, is said by some to have been a disciple of the sage, but that is not likely, as 蕢隱而孔 蕢而過孔氏之門者 子為氏日子 子子 之衞 其路石七 者荷 CHAPTER XXXIX. 1. The Master said, " Some men of worth retire from the world. 2. “Some retire from particular countries. 3. "Some retire because of disrespectful looks. 4. “Some retire because of contradictory language. 99 CHAPTER XL. The Master said, "Those who have done this are seven men." CHAPTER XLI. Tsze-loo happening to pass the night in Shih-mun, the gate-keeper said to him, "Whom do you come from?" Tsze-loo said, "From Mr. K'ung." "It is he,-is it not?" said the other, "who knows the impracticable nature of the times, and yet will be doing in them." CHAPTER XLII. 1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door 39. DIFFERENT CAUSES WHY MEN OF WORTH|They also give the names of the seven men, WITHDRAW FROM PUBLIC LIFE, AND DIFFERENT which, acc. to Choo, is EXTENTS TO WHICH THEY SO WITHDRAW THEM SELVES. 'chiselling,' i. ., 1. 辟pe. low. 3d tone,=避,2. forcing out an illustration of the text. 其次‘the next class,' but comm. say that the meaning is no more than 'some,' and that the terms do not indicate any comparison of the parties on the ground of their worthiness. 3. The 'looks,' and 'language' in par. 4, are to be understood of the princes whom the worthies wished to serve.It is observed in the 日講 論語解義 that Conf. could never bear to withdraw himself entirely from the world. 40. THE NUMBER OF MEN OF WORTH WHO HAD TIME. WITHDRAWN FROM PUBLIC LIFE IN CONFUCICs' and the old commentators, in connection with the preceding, as appears in the translation. Choo, This ch. is understood, both by Choo He 41. CONDEMNATION OF CONFUCIUS' COURSE IN SEEKING TO BE EMPLOYED, BY ONE WHO RAD WITHDRAWN FROM PUBLIC LIFE. The site of Shih-mun is referred to the district of Ch'ang tsing, dep. Tse-nan, in Shan-tung. 晨門, 'morning gate,'-a designation of the keeper, as having to open the gate in the morning. He was probably one of the seven worthies, spoken of in the preced. chapter. We might trans late 石門 by (Stony-gate' It seems to have been one of the frontier passes between Tse and Loo. 孔氏, ‘the Kung,’' or Mr. Kung. Observe the force of the final Eil. 42. THE JUDGEMENT OF A RETIRED WORTHY however, explains 作 by 起 ‘have arisen.' ON CONFUCIUS' COURSE, AND REMARK OF CONFTCIUS THEREON. 1. The king was one of the The others explain it by 篇, (have done this.’eight musical instruments of the Chinese; seo 日陰 三子 子矣。 《君薨百官總已以聽 何必高宗古之人皆 予張日書云高宗諒 年不言何謂也子 於冢宰 己, 聽皆子諒 而經哉 已經擊 乎磬 莫 旣 之厲知而 of the house where Confucius was, and said, "His heart is full who so beats the musical stone." 2. A little while after, he added, " How contemptible is the oneideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up."" 3. The Master said, "How determined is he in his purpose! But this is not difficult." CHAPTER XLIII. 1. Tsze-chang said, “What is meant when the SHOO says that Kaou-tsung, while observing the usual imperial mourning, was for three years without speaking?” 2. The Master said, “Why must Kaou-tsung be referred to as an erample of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years." Medhurst's dict., in voc. 過,up. 1st tone, ‘to go by.’Meaning ‘to go beyond,' 'to exceed,’ it is in the 3d tone. 有心哉擊磬乎 is to be read as one sentence, and understood as if there were a 之 after the 哉 2 乎, –see XIII. 24, 3. The 備旨 interprets this clause also, as if a were after the 哉, and 俓俓 had reference to the sounds of the King. 深則云云,一 -see She-king I. iii. 9. st. 1. The quotation was intended to illustrate that we must act according to circumstances. 3. 末=無之 seems to be a mere expletive. 43. How doVERNMENT WAS CARRIED ON DUR ING THE THREE YEARS OF SILENT MOURNING BY 書云 --see the Shoo-king, IV. viii. Sect I. 1, but the passage there is not exactly as in the text. It is there said that Kaou-tsung, after the three years' mourning, still did not speak. 高宗 was the honorary epithet of the emperor Woo-ting (武丁, B.C.1323-1263. 諒(Shoo, 亮)除(read gan), acc. to the dict., means 'the shed where the mourner lived the three years.' Choo He terms.-Tsze-chang was perplexed to know how says he does not know the meaning of the government could be carried on during so long |