不虎彳 好不 與爾有是夫子路日子 雪子之所慎齊戰疾 不可求從吾所好 執鞭之士吾亦爲之如 子曰富而可求也 好謀而成者也 不與也必也臨事而 虎馮河死而無悔者吾 行三軍則誰與子日 我好。焦 疾。 雖 懼吾暴子 2. Tsze-loo 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.' CHAPTER 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." CHAPTER XII. The things in reference to which the Master exercised the greatest caution were-fasting, war, and sickness. plained by 我, but we have seen that 之 foll. | 執鞭之士, some refer us to the attendants active verbs imparts to them a sort of neuter who cleared the street with their whips when ='ne- the prince went abroad, but we need not seek signification. 用之='used' 舍之=" glected.’2. A Keun, acc. to the 周禮, any particular allusion of the kind. Obs. 而= con sisted of 12,500 men. The imperial forces con sisted of six such bodies, and those of a great state of three. 3. 暴虎馮河 see She king, II. ii. 1, st. 5. does not indicate timidity, but solicitude.-Tsze-loo, it would appear, was jealous of the praise conferred on Hwuy, and pluming himself on his bravery, put in for 若,‘if,' and then,如=‘since.'—An objection to the pursuit of wealth may be made on the | ground of righteousness, or on that of its uncertainty. It is the latter on which Confucius here rests. 12. WHAT THINGS CONFUCIUS WAS PARTICULARLY CAREFUL ABOUT. 齊, rend Chae, and = a share of the Master's approbation. But he, to fast,' or, rather, denoting the whole reonly brought on himself this rebuke. 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 transl. is acc. to the modern comm., and ligious adjustment, enjoined before the offer ing of sacrifice, and extending over the ten days previous to the great sacrificial seasons. means ‘to equalize' (see II. 3), and the effect of the conclusion agrees better with it. In expl. those previous exercises was 齊不齊以 出日夫子不爲也 日求仁而得仁又何怨 日古之賢人也日怨。 乎。 日子 伯貢有 諾夫 為仁也。齊吾子 CHAPTER XIII. 何將為 人問衞 平。也。 之。君 When the Master was in Ts'e, he heard the "I Shaou, and for three months did not know the taste of flesh. did not think," he said, "that music could have been made so excellent as this." CHAPTER XIV. 1. Yen Yew said, "Is our Master for the prince of Wei?" Tsze-kung said, “Oh! I will ask him." 2. He went in accordingly, and said, " What sort of men were Pih-e and Shuh-ts'e?” “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." 致齊 to adjust what was not adjusted, to produce a perfect adjustment.' Sacrifices presented in such a state of mind were sure to be acceptable. Other people, it is said, might be heedless in refer. to sacrifices, to war, and to sickness, but not so the sage. 13. THE EFFECT OF MUSIC ON CONFUCIUS. The shaou, see II. 25. This incident must have happened in the 36th year of Conf., when he followed the duke Ch'aou in his flight from Loo to Tse. As related in the Historical Re cords,' before the characters 三月 we have 14. CONFUCIUS DID NOT APPROVE OF A SON OPPOSING HIS FATHER. 1. The eldest son of duke Ling of Wei had planned to kill his mother (?stepmother), the notorious Nan-tsze (VI. 26). For this he had to flee the country, and his son, on the death of Ling, became duke (出 and subsequently opposed his father's attempts to wrest the sovereignty from him. This was the matter argued among the disciples,-Was Confucius for(爲low. 3d tone), the son, the reigning duke? 2. In Wei it would not have been acc. to propriety to speak by name of its ruler, and therefore Tsze-kung put the case of Pih-e and Shuh-ts'e, see V. 22. 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 compilation, the 不知 is expl. by忽忘by force what was the rightful inheritance of 'he was careless about and forgot.' The last clause is also explained there-'I did not think that this music had reached this country of Tae." the father. 求仁而得仁, They sought for virtue, aud they got virtue;' i. e., such was the character of their conduct. 貴其 其中矣不義而富且 曲肱而枕之樂亦在 園子 日疏食飲水 可我浮義 以數雲。而 十以學易可以無大 天子 日加我數年 五 CHAPTER 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 unrighteousness are to me as a floating cloud." CHAPTER XVI. The Master said, "If some years were added to my life, I would give fifty to the study of the YIH, and then I might come to be without great faults." CHAPTER XVII. The Master's frequent themes of discourse were –the Odes, the History, and the maintenance of the Rules of propriety. On all these he frequently discoursed. 15. THE JOY OF CONFUCIUS INDEPENDENT of OUTWARD CIRCUMSTANCES. 飯, low.2d tone, ‘a meal,' also, as here, a verb, (to eat’枕, up. 3d tone, 'to pillow,' 'to use as a pillow.' Critics call attention to, making the sentiment= My joy is everywhere. It is amid other circum stances. It is also here! 不義云云,=‘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 YIH. Choo He supposes that this was spoken when Conf. was about seventy, as he was in his 68th year when he ceased his wanderings, and settled in Loo to the adjustment and compilation of the Yih and other king. If the remark be referred to that time, an error may well be found in 五十, for he would hardly be speaking at 70 of having 50 years added to his life. Choo also mentions the report of a certain individual that he had seen a copy of the Lun Yu, which read for 加, and 卒 for . Amended thus, the mean ing would be 'If I had some more years to finish the study of the Yih, &c.' Ho An interprets the chapter quite differently. Referring to the saying, II. 4, 4, At fifty, I knew the decrees of heaven,' he supposes this to have been spoken when Conf. was 47, and explains In a few years more I will be fifty, and have finished the Yih, when I may be without great faults.' –One thing remains upon both views: Con-1 fucius never claimed, what his followers do for him, to be a perfect man. "The History,' i. e., the historical documents 葉公問孔子於子 二節 憤忘食樂以忘憂 奚不已,其爲人也發 路子路不對子日女 之食 之者好古敏以求之 子曰我非生而知 知老之將至云爾 者也 鬍子不語怪力劇 爾憂 不發女 CHAPTER XVIII. 1. The duke of Shě asked Tsze-loo about Confucius, and Tsze-loo 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?" CHAPTER 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." CHAPTER XX. The subjects on which the Master did not talk, were extraordinary things, feats of strength, disorder, and spiritual beings. finishes a sentence (Premare, 'claudit orationem'), as here. The 爾 after it=耳, imparting to all the preceding description a meaning indicated by our simply or only. 19. CONFUCIUS' KNOWLEDGE NOT CONNATE, BUT THE RESULT OF HIS STUDY OF ANTIQUITY, disorder, parricide, regicide, and such crimes. 亂: confusion,' meaning rebellious Choo He makes 神 here=鬼神造化 之迹 the mysterious, or spiritual opera Here again, ace. to comm., is a wonderful in- tions apparent in the course of nature.' 王 stance of the sage's humility disclaiming what he really had. The comment of 尹和靖 粛 (died A. D. 266), as given by Ho An, simply aubjoined to Choo He's own, is to the effect says-鬼神之事,‘the affairs of spiritual that the knowledge born with a man is only beings. For an instance of Conf. avoiding such 義 and 理, while ceremonies, music, names a subject, see XI. 11. she 丘行隱 而 魋其如予何 日 乎吾無隱乎爾王 二三子以我爲 幽子以四教文行忠信 子爾以 者吾我 信。 是無為 其不善者而改之 師焉擇其善者而從之 墜子 日三人行必有我 CHAPTER 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." CHAPTER XXII. The Master said, "Heaven produced the virtue that is in me. Hwan T'uy-what can he do to me?" “ CHAPTER XXIII. The Master said, " Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;—that is my way.' CHAPTER XXIV. There were four things which the Master taught, letters, ethics, devotion of soul, and truthfulness. 21. How A MAN MAY FIND INSTRUCTORS FOR HIMSELF. 三人行, Three men walking;' but it is implied that the speaker is himself one of them. The comm. all take 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 transla tion., 'change them,' i. e., correct them in myself, avoid them. 22. CONFUCIUS CALM IN DANGER, THROUGH THE ASSURANCE OF HAVING A DIVINE MISSION. Acc. to the historical accounts, Conf. was passing through Sung in his way from Wei to Ch'in, and was practising ceremonies with his disciples under a large tree, when they were set upon by emissaries of Hwan Tuy, a high officer of Sung. These pulled down the tree, and wanted to kill the sage. His disciples urged 23. CONFUCIUS PRACTISED NO CONCEALMENT WITH HIS DISCIPLES. 二三子 see III. 24. 與 is explained by Choo He by 示, ‘to show, as if the meaning were, 'There is not one of my doings in which I am not showing my doctrines to you.' But the common signif. of may be retained, as in Ho An,-which is not given to, shared with, you.' To what the con cealment has reference we cannot tell. Observe the force of 者 foll. by 也 at the end; - To have none of my actions not shared with you, —that is I, Hew.’ 24. THE SUBJECTS OF CONFUCIUS TEACHING. 以四教 'took four things and taught.' There were four things which—not four ways in which Confucius taught. 文 here=our use him to make haste and escape, when he calmed of letters. 行=人倫日用,‘what is daily their fears by these words. At the same time, he disguised himself till he had got past Sung. used in the relations of life. 忠=無一念 This story may be apocryphal, but the saying remains, a remarkable one.. 之不盡‘not a single thought not ex |