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不徒不行世從也曰由溺 以之辟而然 桀

告士人誰曰是溺

也誰同夫哉之以潘魯 與群子耰士易孔子 篇

世之士哉擾而不輟子

以告夫子愴然日鳥

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天吾憮而也之者

有斯

道人

且天

而下 下徒

子 從 與皆與為

丘之獸路牌其
辟其是對仲

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not the disciple of K'ung K'ew of Loo?" asked the other. "I am, replied he, and then Keě-neih said to him, “ Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change it 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 Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?"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-loo went and reported their remarks, when his 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."

here denoted by 耕 cannot be determined. 2. 'an implement for drawing the soil over the 執輿者, 'he who holds the carriage,'= seed' It may have been a hoe, or a rake. 4. 徒 carriage,'=執 轡在車者, as in the transl. It is supposed is here=類, (class'吾非斯人之徒 that it was the remarkable appearance of Con- 與而誰與If I am not to associate fucius, which elicited the inquiry. In是知 with the class of these men, i. e., with mankind, 津是=‘he;' i a, he, going about every i.

where, and seeking to be employed, ought to

with whom am I to associate? I cannot asso

ciate with birds and beasts. 丘不與易

know the ford. 3. 滔滔者天下,一the 滔滔者天下-the 一不與, it is said, 作無用,there would

speaker here probably pointed to the surging be no use.' Literally, I should not have for waters before them, for the ford to cross which whom to change the state of the empire.'-The the travellers were asking. Translating literally, we should say 'swelling and surging, It must mean his Master' and not 'the Master." use of in this paragraph is remarkable. such is all the empire.且而一而=汝, The compiler of this chapter can hardly have *you’群人,辟世,comp. XIV.39.耰

been a disciple of the sage.

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至隱 明黍,而子不見以關

則者日,而立植勤

行也子食 其五子

杖子 可

平 蓧R從

子子行見路而不丈子而 路路以其宿耘分人路後 日反告二殺子孰日問遇 不見子子 路為四日丈 仕之曰焉。為拱夫體子人

CHAPTER VII. 1. Tsze-loo, 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-loo 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?” master?” With this, he planted his staff in the ground, and proceeded to weed.

2. Tsze-loo joined his hands across his breast, and stood before him.

3. The old man kept Tsze-loo 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-loo went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-loo back to see him again, but, when he got to the place, the old man was gone.

7.

T8ZE-LOO'S RENCONTRE WITH AN OLD MAN,稻黍稷麥, and 菽, ‘rice, millet, pan

A RECLUSE: HIS VINDICATION OF HIS MASTER'S

COURSE. This incident in this chapter was probably nearly contemporaneous with those which Occupy the two previous ones. Some say that the old man belonged to She, which was a part

of Ts'oo. 1. as in XI. 22, 顏淵後. 丈人 is used for an old man,’' as early as in the Yih-king,dia. 師. How the phrase comes to have that signification, I have not dig

sometimes otherwise enumerated.
nicled millet, wheat, and pulse.' But they are
We have
also ‘the six kinds,' 'the eight kinds,' 'the nine
Tsze-loo, standing with his arms across his
kinds,' and perhaps other classifications. 2.
breast, indicated his respect, and won upon the

old man. 3,

tsze, low. 3d tone, 'enter-.

tained,' feasted, The dict. defines it with this meaning, 以食與人, to give food to

covered. is simply called by Choo He-people. 5. Tsze-loo is to be understood as here

‘a bamboo basket.’The 說文 defines it as in the translation’芸田器·四體

'the four bodies,' i. e., the arms and legs, the four limbs of the body. (The five grains' are

speaking the sentiments of the Master, and vin

dicating his course. 長幼之節 refera to the manner in which the old man had intro

duced his sons to him the evening before, and to all the orderly intercourse between old and

惠身子咦

也,倫廢

逸逸道君

連夷不朱民
朱民之子

叔降張 伯不

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連降志辱身矣言

柳夷行任

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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

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̇虞之其亂

連。仲

義大其廢

5. Tsze-loo then said to the family, “Not to take office is not 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.”

CHAPTER VIII. 1. The men who have retired to privacy from the world have been Pih-e, Shăh-ts'e, Yu-chung, E-yih, Choo-chang, Hwuy of Lew-hea, and Shaou-lëen.

2. The Master said, “Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Pih-e and Shuh-ts'e.

young, which he had probably seen in the fam- to the following effect :-here is not the

ily. 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.

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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 Hwuy of Lew-hen, who did not obstinately withdraw from the world. Pih-e, and Shuh-ts'e,-see V. 22. Yuchung should probably be Woo ()-chung. He was the brother of Tae-pih, called Chung

yung (仲雍), and is mentioned in the node

8. CONFUCIUS' JUDGMENT OF FORMER WORTHIES WHO HAD KEPT FROM THE WORLD. HIS OWN GUIDING PRINCIPLE. 1. 逸民 tired people.' is used here just as we someon VIII. 1. He retired with Tae-pih among times use people, without reference to the rank the barbarous tribes, then occupying the coun of the individuals spoken of. The try of Woo, and succeeded to the chieftaincy of them on his brother's death. E-yih and

quotes, upon the phrase, from the 說統 Choo-chang,' says Choo He, are not found in

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缺飯亞

適繚飯

翻身夷

適干師

鼓礤適摯不異清隱

叔飯

楚適可於廢居謂慮 卒。 是中放虞其

3. “It may be said of Hwuy of Lew-hea, and of Shaou-lëën, that they surrendered their wills, and submitted to taint in their persons, 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 Yu-chung and E-yih, 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.

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5. “I am different from all these, I have no course for which I am predetermined, and no course against which I am predetermined.' CHAPTER IX. 1. The grand music-master, Che, went to Ts'e. Kan, the master of the band at the second meal, went to Ts'oo. Leaou, the band-master at the third meal, went to Ts'ae. Keuěh, the band. master at the fourth meal, went to Ts'in.

2. Fang-shuh, the drum-master, withdrew to the north of the river. Woo, the master of the hand-drum, withdrew to the Han. the king and chuen. See, however, that in this respect they were inferior to Hwuy the, in loc. From a passage in the and Shaou-lëen, who 言中倫·權

Le-ke, XXI. i. 14, it appears that Shaouleen belonged to one of the barbarous tribes on the east, but was well acquainted with, and observant of, the rules of Propriety, particular

-see

note on IX, 29. 5. Confucius' 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 LOO,

ly those relating to mourning. 3. The 謂,at The dispersion here narrated is supposed to

the beginning of this paragraph and the next,
are very perplexing. As there is neither
nor 日 at the beginning of par. 5, the 子日

of p. 2 must evidently be carried on to the end
of the chapter. Commentators do not seem to
have felt the difficulty, and understand to
be in the 3d pers. He, i. e., the master, said,'

=

&c. I have made the best of it I could. 倫 義理之次第, the order and series of righteousness and principles'慮=人心之|

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have taken place in the time of duke Gae, When once Confucius had rectified the music of Loo (IX. 14), 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 coun

tries, or from society altogether. 1. 大=太 as opposed to 少, p. 5, 'grand,' and 'assistant.* "The music-master, Che,'-see VIII. 15.

2,

The princes of ;China, it would appear, had music at their meals, and a separate band permight be the same, but under the superinten

formed at each meal, or, possibly, the band dence of a separate officer at each meal. The emperor had four meals a day, and the princes of States only three, but it was the prerogative of the duke of Loo to use the ceremonies of

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不乎不

仲突仲忽叔夜叔夏季

巴 周有八士伯達伯适

不棄也無求備於

乎不以故舊無大:

不施其親不使大臣怨 周公謂魯公日君子

少師陽擊磬襄入於

入於河播選武入於

隨仲

隨季騆

夜亻 夏伯

達於

故.1

季适人則怨

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海。漢。

Yang, the assistant music-master, and Seang, master of the musical stone, withdrew to an island in the sea."

CHAPTER X. The duke of Chow addressed his son, the duke of Loo, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

CHAPTER XI. To Chow belonged the eight officers, Pih-tă, Pih-kwǒh, Chung-tih, Chung-hwǔh, Shuh-yay, Shuh-hea, Ke-suy, and Ke-kwa.

the imperial household. Nothing is said here of the bandmaster at the first meal, perhaps because he did not leave Loo, or nothing may have been known of him. 3. The River, is of course ‘the Yellow River. According to the ly 書釋地, art LVI, the expressions 入於 河入於漢 are to be taken as meaning

simply,-lived on the banks of the Ho, the Han. The interpr. in the translation is after Choo He, who follows the glossarist Hing Ping. The ancient emperors had their capitals mostly north and east of the River, hence, the coun

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try north of it was called 河内, and to the south of it was called 河外. I don't see,

however, the applicability of this, to the

Han, which is a tributary of the Yang-tsze,

flowing through Hoo-pih. 5. It was from Sëang that Confucius learned to play on the 琴.

10. INSTRUCTIONS OF CHOW-KUNG TO HIS SON ABOUT GOVERNMENT; A GENEROUS CONSIDERA

TION OF OTHERS TO BE CHERISHED.

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see VI. 5. The facts of the case seem to be that the duke of Chow was himself appointed to the principality of Loo, but being detained at court by his duties to the young emperor 成. he sent his son 1, here called the duke of Loo,” to that state as his representative. 君子

contains here the ideas both of rank and virtue.

is read in the up. 2d tone, with the same meaning as 弛:Choo He, indeed, seems to

think that should be in the text, but we

have施 in Ho An, who gives Kung Gan-kwŮ's interpretation: 施易也不以他人 之親易已之親·施 is to change.

He does not substitute the relatives of other men

in the room of his own relatives. y.here= 用,‘to use,' 'to employ’求備

-see XIII.

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