何。生 其師 極其如子何 墨子日天生德於) 其不善者而改之 丘行隱 子也 陶子以四教 之我 忠信 子爾以 吾我 是無為 於之。 桓 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 23. CONFUCIUS PRACTISED NO CONCEALMENT 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 de termine the one who is good, and follow him, &c.'I prefer to understand as in the transla tion. 改之‘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 ceremonics 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 him to make haste and escape, when he calmed their fears by these words. At the same time, he disguised himself till he had got past Sung. This story may be apocryphal, but the saying remains, a remarkable one. wITH HIS DISCIPLES. ==}, see III. 24. is explained by Choo He by, 'to show,' as if the meaning were, "There is not one of my doings in which I am not showing my doc trines to you.' But the common signif. of fil 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.here—our use of letters. 行=人倫日用, what is daily used in the relations of life.' 忠=無一念 之不盡,‘not a single thought not ex CHAPTER XXV. 1. The Master said, "A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me. 2. (The Master said, “A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me. 3. "Having not and yet affecting to have, empty and yet affect ing to be full, straitened and yet affecting to be at ease-it is difficult with such characteristics to have constancy." CHAPTER XXVI. The Master angled, but did not use a net. He shot, but not at birds perching. CHAPTER XXVII. The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it, seeing much and keeping it in memory:–this is the second style of knowledge.” hausted.’ 信=無一事之不實,‘not」 the explanations in the 四書備香. I 26. THE HUMANITY OF CONFUCIUs. 綱 is a single thing without its reality.' These are properly the large rope attached to a net, by means of which it may be drawn so as to sweep 'to shoot with a string tied to the arrow, by which it may be drawn back confess to apprehend but vaguely the two latter subjects as distinguished from the second. 25. THE PAUCITY OF TRUE MEN IN, AND THE PRETENTIOUSNESS OF, CONFUCIUS' TIME. 子曰 par. 2, is supposed by some to be an addition to the text. That being so, we have in the ch. a climax of character:-the man of constancy, or the single-hearted, stedfast man; the good man, who on his single-heartedness has built up his virtne; the Keun-tsze, the man of virtue in large proportions, and intellectually able besides; and the sage, or highest style of man. 聖, from 耳口, and 壬,‘ear, mouth, and good;"= intuitively apprehensive of truth, and correct in utterance and action. Comp. Mencius, VII. ii. 24. , a stream. again. 射, applied to such shooting, lower 4th tone, read shih. Confucius would only destroy what life was necessary for his use, and in taking that he would not take advantage of the inferior creatures. This ch. is said to be descriptive of him in his early life. 27. AGAINST ACTING HEEDLESSLY. Paou Heen, in Ho An, says that this was spoken with ref. to heedless compilers of records. Choo He makes 作之 simply=作事, to do things,' ‘to act.’ The paraphrasts make the latter part descriptive of Confucius‘I hear much, &c. This is not necessary, and the transl, had better be as indefinite as the original. . 日国至關保何子 知陳子其甚 禮司 孔敗 子問 退昭 仁也潔 ●節| 日 互 而之 從 甚人潔已以進與其潔也不 了日與其進也不與其退 互 鄉難與言童子見門 而從之多見而識之知之次也 之者我無是也多聞擇其 六子日仁遠乎哉我欲仁斯仁 見知 不唯惑也者 CHAPTER XXVIII. 1. It was difficult to talk with the people of Hoo-heang, and a lad of that place having had an interview with the Master, the disciples doubted. 2. The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct." CHAPTER XXIX. The Master said, "Is virtue a thing remote ? I wish to be virtuous, and lo! virtue is at hand." CHAPTER XXX. 1. The minister of crime of Ch'in asked whether the duke Ch'aou knew propriety, and Confucius said, “He knew propriety.” 29. VIRTUE IS NOT FAR TO SEEK. 哉: after 乎, implies the negative answer to be given. 30. How CONFUCIUS ACKNOWLEDGED HIS ERROR. 1. Ch'in, one of the states of China in Conf. time, is to be referred probably to the present department of Ch'in-chow in Ho-nan prowas the name given in Ch'in vince. 司敗 and Tsoo to the minister elsewhere called 司寇 which terms Morrison and Medhurst translate criminal judge. But judge does not come up to his functions, which were legislative as well as executive. He was the adviser of his sovereign on all matters relating to 离子日文莫吾猶人 知丘禮子吳君之 子之。也巫君 歌 吾和而 之善 幸馬 苟期知姓黨 之曰吾聞君子不 有以禮謂乎君 過 孰之 君子 人子不哭 必曰知孟於黨 2. Confucius having retired, the minister bowed to Woo-ma K'e to come forward, and said, "I have heard that the superior man is not a partizan. May the superior man be a partizan also? The prince married a daughter of the house of Woo, of the same surname with himself, and called her,-"The elder lady Tsze of Woo'. If the prince knew propriety, who does not know it?” 3. Woo-ma K'e reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them." CHAPTER XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice. CHAPTER XXXII. The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.' 31. THE GOOD FELLOWSHIP OF CONFUCIUS. On this chapter, see the 四書合講 which states very distinctly the interpretation which I have followed, making only two singings and not three. 和, lower 3d tone, herew 'to sing in unison with.' 32. ACKNOWLEDGMENT OF CONFUCIUS IN ESTIMATING HIMSELF. here occasions some diffi ·莫 crime. See the 周禮秋官司寇 Ch'aou was the hon. ep. of Chow (稠), duke of Loo, B. C. 541-509. He had a reputation for the knowledge and observance of ceremonies, and Conf. answered the minister's question accordingly, the more readily that he was speaking to the officer of another state, and was bound, therefore, to hide any failings that his 2. With all own sovereign might have had. his knowledge of proprieties, the duke Ch'aou had violated an import. rule,that which for culty. Ho An takes it, as it often is,無, and bids the intermarriage of parties of the same The ruling houses of Loo and Woo explains, 'I am not better than others in letters.' were branches of the imperial house of Chow, In the dict., with ref. to this pass., it is exand consequently had the same surname Ke plained by, so that the meaning would be(). To conceal his violation of the rule, 'By effort, I can equal other men in letters.' Chaou called his wife by the surname Tsze(子) Choo He makes it 疑辭 a‘particle of doubt,’ as if she had belonged to the ducal house of perhaps. But this is formed for the occasion. surname. Sung.取, up. 3d tone= 娶.3. Conf. takes | 躬行君子,‘an-in-person-acting keun-tae.* the criticism of his questioner very lightly. 爾諸。 久于 矣。上 則敢 敢霋得。也 也躬行君子則吾未之有 西子疾病子路請禱子 正唯弟子不能學也 可謂云爾已矣公西華 下對子 神日路 祗。 子 不已 誄子也 丘日日 已厭與 矣。誨 人 華倦 CHAPTER XXXIII. The Master said, "The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and "This is teach others without weariness." Kung-se Hwa said, just what we, the disciples, cannot imitate you in.' CHAPTER XXXIV. The Master being very sick, Tsze-loo asked leave to pray for him. He said, “May such a thing be done?” Tsze-loo replied, "It may. In the Prayers it is said, 'Prayer has been made to the spirits of the upper and lower worlds. Master said, " My praying has been for a long time. " The 33. WHAT CONFUCIUS DECLINED TO BE CON- rather to be an expletive than the pronoun. SIDERED, AND WHAT HE CLAIMED. 若 and抑上下=heaven and earth,神 being the are said to be correlatives, in which case they= approp.desig. of the spirits of the former, and our 'although' and 'yet.' More naturally, we of the latter.-Choo He says, 'Prayer is may join 若 directly with 聖與人, and take 柳 the expression of repentance and promise of but: 云爾 see ch. 18, 2. | amendment, to supplicate the help of the spirits. 已矣, added to 云爾, increases its em phasis, 'just this and nothing more.' If there may not be those things, then there is no need for praying. In the case of the sage, he had committed no errors, and admitted of no amendment. In all his conduct he had been in harmony with the spiritual intelligences, and therefore he said,—my praying has been for a long time. We may demur to some of these expressions, but the declining to be prayed for, and concluding remark, do indicate the satisfaction of Confucius with himself. Here, as in other places, we wish that our information about him were not so stinted and fragmentary. |