則行舍之則藏惟 悱不發舉 子曰不憤不 藏日 子讓復隅 上 吾未嘗無誨焉 用 於 者也不敢焉。 我之 CHAPTER VII. The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.'" CHAPTER VIII. The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.” CHAPTER IX. 1. When the Master was eating by the side of a mourner, he never ate to the full. 2. He did not sing on the same day in which he had been weeping. CHAPTER X. 1. The Master said to Yen Yuen, "When called to office to undertake its duties; when not so called, to lie retired; –it is only I and you who have attained to this." 7. THE READINESS OF CONFUCIUS TO IMPART INSTRUCTION. It was the rule anciently that when one party waited on another, he should he did not teach where his teaching was likely to prove of no avail.悱, in the comm. and carry some present or offering with him. Pupils| dict., is explained 口欲言而未能之 did so when they first waited on their teacher. Of such offerings, one of the lowest was a bundle of, dried flesh.' The wages of a teacher are now called 脩金, the money the dried flesh.' However small the offering brought to the sage, let him only see the indica2 tion of a wish to learn, and he imparted his instructions. 以上, may be translated ‘up wards,' i. e., ‘to such a man and others with larger gifts,' being up. 2d tone, or the char. may be understood in the sense of attending my instructions,' with its usual tone. I prefer the former interpretation. of 8. CONFUCIUS REQUIRED A REAL DESIRE AND ABILITY IN HIS DISCIPLES. The last ch. tells of 貌 ‘the appearance of one with mouth wish ing to speak and yet not able to do so.' This being the meaning, we might have expected the character to be 啡.反,‘to turn,’is explained 還以相證之義 going round for mutual testimony: 不復=不復有 所告, ‘I tell him nothing more. 9. CONFUCIUS'SYMPATHY WITH MOURNERS. The weeping is understood to be on occasion of offering his condolences to a mourner, which was 'a rule of propriety.’ 10. THE ATTAINMENTS OF HWUY LIKE THOSE OF CONFUCIUS. THE EXCESSIVE BOLDNESS OF the sage's readiness to teach, this shows that | TsZE-Loo. 1. In 用之舍之之 is ex a 不虎不 與爾有是夫子路日子 執鞭之士吾亦爲之如 子曰富而可 好謀而成者也 不與也必也臨事而 虎馮河死而無悔者吾 二軍則誰與子日日 從干 太子之所慎齊戰 不可求從吾所好 戰好。為 求 疾。 懼 吾暴 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 the prince went abroad, but we need not seek = signification. 用之=‘used.’ ='used: 舍之: 舍之=neglected.’2. A Keun, acc. to the 周禮. any particular allusion of the kind. Obs. 而 sisted of 12,500 men. The imperial forces con- 若, ‘if,' and then, 如=‘since.'——An objection © con sisted of six such bodies, and those of a great state of three. 3. 暴虎馮河 see She 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 12. WHAT THINGS CONFUCIUS WAS PARTICULARLY CAREFUL ABOUT. king, II. ii. 1, st. 5. 懼 does not indicate timidi- here rests. 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 齊, read Chae, and= 'to fast,' or, rather, denoting the whole re ligious adjustment, enjoined before the offering 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 日 大呼。 出日夫子不爲也 [求仁而得仁又何怨 乎 至知 日子再於肉 賢夷日日也。 叔諾夫 也齊吾子 何將為 何怨人問衞 CHAPTER XIII. 乎。也。之。看 知肉味旦不圖爲樂 園子在齊聞韶三月不 When the Master was in Ts'e, he heard Shaou, and for three months did not know the taste of flesh. the "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." 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 Ts'e. As related in the Historical Re cords,' before the characters 三月, wehave學 之, he learned it three months,' which may relieve us from the necessity of extending the three months over all the time in which he did not know the taste of his food. In Ho An's 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(為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 Tse' 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 園子日飯疏食飲水 於我如浮雲 十以學易可以無大 園子旦加我數を 五 且在水 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 unright eousness 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., low. 2d tone, ‘a meal,' also, as here, a verb, 'to eat.', 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 circumstances. It is also here.' Z='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.' 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:-Confucius never claimed, what his followers do for him, to be a perfect man. 17. CONFUCIUS' MOST COMMON TOPICS. "The History,' i. e., the historical documents which he compiled into the Shoo-king that has come down to us in a mutilated condition. 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 adjust-also, and much less, must not be underment and compilation of the Yih and other king. If the remark be referred to that time, an error may well be found in +, 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 stood of the now existing She-king and Le-ke. Choo He explains (low. 2d tone) by, constantly.' The old interpr. Ch'ing, explains it by 'correctly,'-' Conf. would speak of the Odes, &c., with attention, to the correct enunciation of the characters.' This does not seem so good. 老忘 奕路 之者好古敏以求之 离子 日 我非生而知 知老之將至二 亂 求而爾憂也日於 不發女子 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 HIS CHARACTER, AS BEING SIMPLY A MOST EARNEST LEAR NER. 1. 葉(read shě) was a district of Tsoo (), the governor or prefect of which had usurped the title of kung. Its name is still preserved in a district of the dep. of 南陽, in the south of Ho-nan. 2. 云 sometimes | 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. 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 尹和靖肅(died A, D. 266), aa given by Ho An, simply eubjoined to Choo He's own, is to the effect aays一鬼神之事,‘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. |