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也河 士富 必 慎吾
也。臨無 戰好。 為求 事悔 疾。 之也
2. Tsze-loo said, “If you had the conduct of the armies of & great state, whom would you have to act with you?”
3. The Master said, “Ť 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 #, but we have seen that Ź foll. No ZŁ , some refer us to the attendants active verbs imparts to them a sort of neuter who cleared the street with their whips when signification. Ź=used. Ż='ne the prince went abroad, but we need not seek glected.” 2. A Keun, acc. to the 周禮
any particular allusion of the kind. Obs. 770= sisted of 12,500 men. The imperial forces con
#. 'if,' and then, type='since. —An objection sisted six such bodies, and those of a great to the pursuit of wealth may be made on the state of three. 3 暴虎馮河, see She ground of righteousness, or on that of its un
certainty. It is the latter on which Confucius king, II. ii. 1, st. 5. does not indicate timidi-, here rests. ty, but solicitude.—Tsze-loo, it would appear,
12. WHAT THINGS CONFICIUS WAS PARTICUwas jealous of the praise conferred on Hwuy,
s, read Chae, anda and pluming himself on his bravery, put in for a share of the
Master's approbation. But he 'to fast,' or, rather, denoting the whole rsonly brought on himself this rebuke.
ligious adjustment, enjoined before the offer 11. THE UNCERTAINTY AND FOLLY OF THE PURSUIT OF RICHES. It occurs to a student to ing of sacrifice, and extending over the ten days understand the first clause If it be proper to previous to the great sacrificial seasons. search for riches,' and the third-'I will do it.' But the transl. is acc. to the modern comm.,
means 'to equalize' (see II. 3), and the effect of
and the conclusion agrees better with it. In expl. | those previous exercises was 齊不齊以
LARLY CAREFUL ABOUT.
OPPOSING HIS FATITER.
CHAPTER XIII. When the Master was in Ts'e, he heard the Shaou, and for three months did not know the taste of flesh. “I 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.” HT, 'to adjust what was not adjusted, to 14. CONFUCIUS DID NOT APPROVE OF A SON
1. The eldest son of proluce a perfect adjustment.' Sacrifices presented in such a state of mind were sure to be
duke Ling of Wei had planned to kill his mother acceptable. Other people, it is said, might be
(? stepmother), the notorious Nan-tsze (VI. 26). heedless in refer. to sacrifices, to war, and to
For this he had to flee the country, and his son, sickness, but not so the sage.
on the death of Ling, became duke (出公), 13. THE EFFECT OF music on Confucius. and subsequently opposed his father's attempts The shaou, see II. 25. This incident must have
to wrest the sovereignty from him. This was happened in the 36th year of Conf., when he fol
the matter argued among the disciples,-Was lowed the duke Ch'aou in his flight from Loo to
Confucius for (為 low. 3d tone), the son, the
reigning duke? 2. In Wei it would not have cords, before the characters, we have been acc. to propriety, to speak by name of its
ruler, and therefore Tsze-kung put the case of Ź, he learned it three months,' which may Pih-e and Shuh-ts'e, see V. 22. They having relieve us from the necessity of extending the given up a throne, and finally their lives, rather three months over all the time in which he did
than do what they thought wrong, and Connot know the taste of his food. In Ho An's fucius fully approving of their conduct, it was compilation, the 7 * is expl. by R By force what was the rightful inheritance of
a “ "he was careless about and forgot.' The last clause is also explained there, I did not think
求仁而得仁, “They sought that this music had reached this country of for virtue, aud they got virtue ;' i.e., such was To'e.'
the character of their conduct.
Tote. As related in the A Historical Res
禮国過十圈貴其 子 矣。以子於中
日 易加如 可我浮義之疏
以數雲而樂 書 無年 富 執 五 且在水
CHAPTER XV. The Master said, “With coarse rice to eat, with water to drink, and my bended arm for a
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 ing would be 'If I had some more years to finish Wik, low. 2d tone, 'a
the study of the Yih, &c.' Ho An interprets
the chapter quite differently. Referring to the meal,' also, as here, a verb, “to eat? tt, up. 3d saying, II. 4, 4, * At fifty, I knew the decrees of tone, “to pillow,' 'to use as a pillow. Critics heaven,' he supposes this to have been spoken call attention to 7, making the sentiment=
when Conf. was 47, and explains In a fer
years more I will be fifty, and have finished *My joy is everywhere. It is amid other circum the Yih, when I may be without great faults. stances. It is also here.' 7 #ZE=By fucius never claimed, what his followers do fur
- One thing remains upon both views :-Canunrighteousness I might get riches and honours, him, to be a perfect man. but such riches and honours are to me as a floating cloud. It is vain to grasp at them, so 17. CONFUCIUS' MOST COMMON TOPICS. 書 uncertain and unsubstantial.'
*The History,' i. e., the historical documents THE STUDY OF THE YI. Choo He supposes that which he compiled into the Shoo-king that bas this was spoken when Conf. was about seventy, as he was in his 68th year when he ceased his come down to us in a mutilated condition. wanderings, and settled in Loo to the adjust- also, and much less The must not be under. ment and compilation of the Yih and other king. If the remark be referred to that time, stood of the now existing She-king and Le-ke. an error may well be found in 五十, for | Choo He explaine 雅 (low.2d tone) by 常 he would hardly be speaking at 70 of having 'constantly. The old interpr. Ch'ing, explains 50 years added to his life. Choo also mentions it by ] "correctly,'—'Conf. would speak of the the report of a certain individual that he had
Odes, &c., with attention, to the correct enutseen a copy of the Lun Yu, which read 1 for
ciation of the characters.' This does not seem 加, and for : Amended thus the mean so good.
16. THE VALUE WHICH CONFUCIUS SET UPON
者也 三十寧子不語怪力亂 之者好古敏以求之
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.
18. CONFUCIUS' DESCRIPTION OF AIS CHAR of things, history, &c., must be learned. This ACTER, AS BEING SIMPLY A MOBT BARNEST LEAR
would make what we may call connate or BER. 1. #read shë) was a district of Twoo innate knowledge the moral sense, and those
the governor or prefect of which had intuitive principles of reason, on and by which usurped the title of kung. Its name is still
all knowledge is built up. But Confucius could preserved in a district of the dep. of 5 "I love antiquity;" i. e., the ancients and all
not mean to deny his being possessed of these. in the south of Ho-nan. 2. I sometimes their works. finishes a sentence (Premare, 'claudit orationem'),
20. SUBJECTS AVOIDED BY CONFUCIUS IN CONwhere. The
after it=\, imparting to all the preceding description a meaning indicated disorder, parricide, regicide, and such crimes.
L 'confusion,' meaning rebellious by car simply or only. 19. CosPucius' KNOWLEDGE NOT CONNATE,
Choo He make here 鬼神造化 UT THE RESULT OF His study of ANTIQUITY. Ź to the mysterious, or spiritual operaHere again, acc. to comm., is a wonderful in- tions apparent in the course of nature.' 王 Itance of the sage's humility disclaiming what be really had. The comment of #Hot # (died A. D. 268), as given by Ho An, simply rubjoined to Choo He's own, is to the effect says- amb Ź$, the affairs of spiritual that the knowledge born with a man is only beings. For an instance of Conf. avoiding such and , while ceremonies, music
, names a subject, see XI. 11.
者行 子爾以 之而必 者吾我 是無為
see III. 24.
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 Truy—what can he do to me?”
CHAPTER XXIII. The Master said, “Do you think, my discriples, 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 23. CONFUCIUS PRACTISED NO CONCEALMENT
ENTT, "Three men walking;' with his disciPLES. 二三子, but it is implied that the speaker is himself one hil is explained by Choo He by T5, "to show, of them. The comm. all take in the sense
as if the meaning were, “There is not one of of 'to distinguish,' 'to determine.'—- I will de- my doings in which I am not showing my doctermine the one who is good, and follow him, trines to you.' But the common signif. of &c.' I prefer to understand as in the translation. E Ź‘change them,' i. e., correct given to, shared with, you.' To what the cona
may be retained, as in Ho An, which is not them in myself, avoid them.
cealment has reference we cannot tell. Obserte 22. CoNFUCIUS CALM IN DANGER, THROUGH the force of foll. by He at the end;-'To THE ASSURANCE OF HAVING A DIVINE Mission. I have none of my actions not shared with you, Acc. to the historical accounts, Conf. was pass- that is I, Hew.' ing through Sung in his way from Wei to Ch'in, and was practising ceremonies with his
24. THE SUBJECTS OF CONFUCIUS TEACHING. disciples under a large tree, when they were get 以四教, took four things and aught:
. upon by emissaries of lIwan Tuy, a high officer There were four things which-not four wayo of Sung. These pulled down the tree, and wanted to kill the sage. His disciples urged in which-Confucius taught here=our use him to make haste and escape, when he calmed of letters. 1-NTA "what is daily he disguised himself till he had got past Sung used in the relations of life. ##This story may be apocryphal, but the saying remains,-a remarkable one.
27 not a single thought not ex: