子以其兄之子妻之

南容三復白圭孔

不我

trative talents, Zan Yû and Chî Lu; for their literary acquirements, Tsze-yd and Tsze-hsia.

CHAP. III. The Master said, 'Hui gives me no assistance. There

is nothing that I say in which he does not delight.'

CHAP. IV. The Master said, 'Filial indeed is Min Tsze-ch'ien! Other people say nothing of him different from the report of his parents and brothers.'

CHAP. V. Nan Yung was frequently repeating the lines about a white sceptre-stone. Confucius gave him the daughter of his elder brother to wife.

In his 62nd year or thereabouts, as the accounts

go, he was passing, in his wanderings from

Ch'ăn to Ts'ai, when the officers of Ch'ăn, afraid

4. THE FILIAL PIETY OF MIN TSZE-CH'IEN.

閒,

as in VIII. xxi, 'could pick out no crevice

that he would go on into Ch'i, endeavoured to or flaw in the words, &c.陳羣(about a D.

stop his course, and for several days he and

the disciples with him were cut off from food. 200-250), as given in Ho Yen, explains' Men Both Chan and Ts'âi were in the present pro- had no words of disparagement for his conduct vince of Ho-nan, and are referred to the depart-in reference to his parents and brothers.' This 2. This parais the only instance where Confucius calls a dis

ments of 陳州 and 汝寧. graph is to be taken as a note by the compilers ciple by his designation. The use of 子騫 of the Book, enumerating the principal fol- is supposed, in the A, to be a mistake to, with their distinguishing qualities. They of the compilers. 'Brothers' includes cousins, indeed = kindred.

lowers of Confucius on the occasion referred

are arranged in four classes (四科), and,

amounting to ten, are known as the

The ‘four classes' and ' ten wise ones' are often mentioned in connexion with the sage's school. The ten disciples have all appeared in the pre

vious Books.

TEACHINGS.

3. Hôr's BILENT RECEPTION OF THE MASTER'S A teacher is sometimes helped by the doubts and questions of learners, which lead him to explain himself more fully. Compare III. viii. 3. 說 for 悅 as in I. i. I, but K ́ung Ân-kwo takes it in its usual pronunciation = 解 to explain.’

其為 園幸孔

顏短子

之徒 也椁淵命對

後 行鯉 子死 死死

不以 以也 日顏

徒之有

才 今顏

行椁棺才子 皆敦

也。以而亦之 亡。

燹顏淵死子日噫天喪子天

CHAP. VI. Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hui; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did.'

CHAP. VII. 1. When Yen Yüan died, Yen Lû begged the carriage of the Master to sell and get an outer shell for his son's coffin.

2. The Master said, Every one calls his son his son, whether he has talents or has not talents. There was Li; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot.'

CHAP. VIII. When Yen Yüan died, the Master said, 'Alas! Heaven is destroying me! Heaven is destroying me!'

6. How HôI LOVED TO LEARN. See VI. ii, |active verb followed by a double objective. In where the same question is put by the duke burying, they used a coffin, called, and an Âi, and the same answer is returned, only in a more extended form. outer shell without a bottom, which was called

7. HOW CONFUCIUS WOULD NOT SELL HIS CAR-2 2吾從大夫之後, literally, RIAGE TO BUY A SHELL FOR YEN YUAN. 1. There of follow in rear of the great officers.’This is a chronological difficulty here. Hûi, accord. is said to be an expression of humility. Con ing to the 'Family Sayings, and the ‘Historical fucius, retired from office, might still present Records,' must have died several years before himself at court, in the robes of his former Confucius's son, Li. Either the dates in them dignity, and would still be consulted on emerare incorrect, or this chapter is spurious.-Yen Lu, the father of Hui, had himself been a dis-gencies. He would no doubt have a foremost place on such occasions.

ciple of the sage in former years. 8. CONFUCIUS FELT HUI'S DEATH AS IF IT HAD BEEN HIS OWN. The old interpreters make this (i. q. char. in text),——this is the idiom noticed simply the exclamation of bitter sorrow. The in v. vii. 3 篇 would almost seem to be an | modern, perhaps correctly, make the chief in

我

之。之。非者關

子子顏≠日顏 不

【二得回不死之慟死

能鬼子猶視門 門人慟 日哭

日日 白淵人子淵

視也 可。門為矣。子

之

鬼子

也猶厚厚

慟慟

敢曰

事神也子子 人

葬為。乎。從

CHAP. IX. 1. When Yen Yüan died, the Master bewailed him

exceedingly, and the disciples who were with him said, 'Master,

your grief is excessive ?’

2.‘Is it excessive ?' said he.

3. 'If I am not to mourn bitterly for this man, for whom should I mourn?’

CHAP.X. 1. When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, 'You may not do so.' 2. The disciples did bury him in great style.

3. The Master said, Hdi behaved towards me as his father. I. have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples.'

CHAP. XI. Chi Ld asked about serving the spirits of the dead. The Master said, While you are not able to serve men, how can you serve their spirits?' Chi La added, 'I venture to ask about gredient to be grief that the man was gone to his express wishes. Confucius objected to a whom he looked most for the transmission of grand funeral as inconsistent with the poverty his doctrines.

9. CONFUCIUS VINDICATES HIS GREAT GRIEF FOR

THE DEATH OF HUI. I. B is the loud wail of

| of the family (see chap. vii) 3. 視, literally,

regarded me,' but that term would hardly suit

the next clause.夫 as in the last chapter.

grief. Moaning with tears is called This passage, indeed, is cited in the dictionary,

3.夫人斯人,this man. The third

definition of 夫 in the dictionary is 有所 指之辭, 'a term of definite indication.

10. CONFUCIUS'S DISSATISFACTION WITH THE

in illustration of that use of the term.
三子

see III. xxiv.

11. CONFUCIUS AVOIDS ANSWERING QUESTIONS

ABOUT SERVING SPIRITS, AND ABOUT DEATH.

GRAND WAY IN WHICH Hûs WAS BURIED. 1. The are here to be taken together, and under

old interpreters take as being the dis-stood of the spirits of the dead.

ciples of Yen Yüan. This is not natural, and from Confucius using only yet we can hardly understand how the disciples

of Confucius would act so directly contrary to and from the opposition between

This appears

in his reply,

and .

必改

有作。仍

也貢子周 問

也不得其死

日仍舊貫如之何何必

露魯人爲長府閔子

侃路閔死。

待未 侍

側知

人之 然子也誾生 樂再間焉

騫

有如知

由子也死。

death?’He was answered, While you do not know life, how can you know about death ??

CHAP. XII. 1. The disciple Min was standing by his side, looking bland and precise; Tsze-ld, looking bold and soldierly; Zan Yû and Tsze-kung, with a free and straightforward manner. The Master was pleased.

2. (He said), 'Yu there!-he will not die a natural death.'

CHAP. XIII. 1. Some parties in Lû were going to take down and rebuild the Long treasury.

2. Min Tsze-chi'en said, Suppose it were to be repaired after

its old style ;–why must it be altered and made anew ?'

3. The Master said, 'This man seldom speaks; when he does, he is sure to hit the point.'

人 is man alive, while 鬼 is man dead-a|ABOUT HIM. HE WARNS TSZE-LÛ. I.

閔子 ghost, a spirit. Two views of the replies are like 冉子, VI. iii. t. 行,read hang, 4th tone.

found in commentators. The older ones say

- Confucius put off Chỉ Lû, and gave him no 2. There being wanting here at the answer, because spirits and death are obscure commencement, some, unwisely, would change and unprofitable subjects to talk about.' With the at the end of the first paragraph into this some modern writers agree, as the author

of the ; but others, and the majority,

say Confucius answered the disciple pro

foundly, and showed him how he should prose

is used with reference to the appearance and

日, to supply the blank. 若由也一若

manner of Tsze-lû. 然, in the 註疏, is

cute his inquiries in the proper order. The taken as = = the final 焉 Some say that it inservice of the dead must be in the same spirit dicates some uncertainty as to the prediction. as the service of the living. Obedience and

sacrifice are equally the expression of the filial But it was verified;-see on II. xvii.

13. WISE ADVICE OF MIN SUN AGAINST USELESS EXPENDITURE. I.

魯人, not the people of

Lû,'but as in the translation-certain officers,

heart. Death is only the natural termination of life. We are born with certain gifts and principles, which carry us on to the end of our course. This is ingenious refining, but, after disapprobation of whom is indicated by simply all, Confucius avoids answering the important calling them The full meaning of questions proposed to him.

12. CONFUCIUS HAPPY WITH HIS DISCIPLE is collected from the rest of the chapter. VOL. I. R

CHAP. XIV. 1. The Master said, 'What has the lute of Yu to do in my door ?’

2. The other disciples began not to respect Tsze-ld. The Master

said, 'Yû has ascended to the hall, though he has not yet passed into the inner apartments.'

CHAP.XV. 1. Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, 'Shih goes beyond the due mean, and Shang does not come up to it.'

2. Then,' said Tsze-kung, 'the superiority is with Shih, I suppose.' 3. The Master said, e To go beyond is as wrong as to fall short.’

CHAP.XVI. 1. The head of the Chi family was richer than the duke of Châu had been, and yet Ch'iù collected his imposts for him, and increased his wealth.

府 is ‘a treasury,' as distinguished from 倉, called the scholar's lute.' See the Chinese 'a granary,' and from 庫, an arsenal. (The by Yù was more martial in its air than befitted

Repository, vol. viii. p. 38. The music made

Long Treasury' was the name of the one in ques- the peace-inculcating school of the sage. 2.. tion. We read of it in the Tso Chwan under This contains a defence of Yû, and an illusthe agth year of duke Chao (par. 5), as being | tration of his real attainmenta 15. COMPARISON OF SHIH AND SHANG. EXCESS

then the duke's residence. 2. The use of 貫 AND DEFECT EQUALLY WRONG. Shang was the

is perplexing. Chû Hsi adopts the explanation name of Tsze-hsia, I. vii, and Shih, that of Twanof it by the old commentators as = 事, ‘affair,' sun, styled Tsze-chang. 賢here=勝cto

I.

but with what propriety I do not see. The overcome,'' be superior to,' being interchanged character means 'a string of cowries, or cash,' then ‘to thread together,'' to connect.' May with 愈 in par. 2. We find this meaning of not its force be here,-'suppose it were to be the term also in the dictionary.

carried on continued-as before?’3.夫

as in chapter ix., 4th tone, a verb, 'to hit the mark,' as in shooting.

14. CONFUCIUS'S ADMONITION AND DEFENCE OF

16. CONFUCIUS'S INDIGNATION AT THE SUPPORT OF USURPATION AND EXTORTION BY ONE OF HIS DISCIPLES. I.

季氏

see III. I. Many illustra

tions might be collected of the encroachments

TSZE-Lê. 1. The form of the harpsichord or lute of the Chi family and its great wealth. seems to come nearer to that of the shih than for him collected and ingathered, any other of our instruments. The is a i. e. all his imposts. This clause and the next imply that Ch'iû was aiding in the matter of

kindred instrument with the, commonly laying imposts on the people. a. 'Beat the

1