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CHAPTER I. 1. The Master said, "The men of former times, in the matters of ceremonies and music, were rustics, it is said, while the men of these latter times, in ceremonies and music, are accom plished gentlemen.

2. "If I have occasion to use those things, I follow the men of former times."

CHAPTER II. 1. The Master said, "Of those who were with me in Ch'in and Ts'ae, there are none to be found to enter my door."

2. Distinguished for their virtuous principles and practice, there were Yen Yuen, Min Tsze-k'een, Yen Pih-new, and Chung-kung; for their ability in speech, Tsae Go and Tsze-kung; for their adminis1. HEADING OF THIS BOOK.一先進第 subsequently,一評其弟子之中仕 進先後之輩But the 2d par. is decidedly against this interpretation. 進 is not to be joined to the succeeding 於禮樂, but於=quead. It is supposed that the char

+-, 'The former men-No. XI. With

一,

this Book there commences the second part of the Analects, commonly called the Hea Lun (下論). There is, however, no classical authority for this division. It contains 25 chap

ters, treating mostly of various disciples of

the Master, and deciding the point of their

worthiness. Min Tsze-K'een appears in it four
times, and on this account some attribute the
in are
compilation of it to his disciples.
a peculiar hand.

1. CONFUCIUS' PREFERENCE OF THE SIMPLER WAYS OF FORMER TIMES.

1.先進,後進,

acterizing the 先進 as rustics, and their

successors as keun-tsze, was a style of his times, which Conf. quotes ironically. We have in it a new instance of the various application of the

name keun-tsze. In the 旨, it is said, 'Of

the words and actions of men in their mutual intercourse and in the business of government, whatever indicates is here included in mony is here included in music.'

are said by Choo He to=先輩後輩 ceremonies, and whatever is expressive of har

Literally, the expressions are, 'those who first advanced, those who afterwards advanced,' i. e., on the stage of the world. In Ho An, the chap. is said to speak of the disciples who had first advanced to office, and those who had advanced

2. CONFUCIUS' REGRETFUL MEMORY OF HIS DISCIPLES' FIDELITY, CHARACTERISTICS OF TEN OF THE DISCIPLES. 1. This utterance must have been made towards the close of Conf. life, when

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trative talents, Yen Yew and Ke Loo; for their literary acquirements, Tsze-yew and Tsze-hea.

CHAPTER III. The Master said, "Hwuy gives me no assistance. There is nothing that I say in which he does not delight."

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

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

many of his disciples had been removed by death, or separated from him by other causes. In his 62d year or thereabouts, as the accounts go, he was passing, in his wanderings from Ch'in to Ts'ae, when the officers of Ch'in, afraid that he would go on into Tsoo, endeavoured to stop his course, and for several days he and the disciples with him were cut off from food. Both Chin and Ts'ae were in the present province of Ho-nan, and are referred to the depart

4. THE FILIAL PIETY OF MIN TSZE-K'EEN.

閒, as in VIII. 21, 'could pick out no crevice or flaw in the words, &c.'陳羣(about A.D.

200-250) as given in Ho An, explains-'men had no words of disparagement for his conduct in reference to his parents and brothers.' This is the only instance where Conf. calls a disci

ments of 陳州 and 妆品.2. This par. ple by his designation. The use of 子騫 is

is to be taken as a note by the compilers of the book, enumerating the principal followers of Conf. on the occasion referred to, with their distinguishing qualities. They are arranged in four

classes(四科), and, amounting to ten, are known as the +折. The 'four classes' and

supposed, in the 合溝, to be a mistake of the compilers.

5. CONFUCIUS' APPROBATION OF NAN YUNG. Nan Yung, see V. 1. =, as in V. 19. I have

translated it by 'frequently, but, in the 'Fami

'ten wise ones' are often mentioned in connection with the sage's school.

3. HWUY'S SILENT RECEPTION OF THE MAS

TER'S TEACHINGS.

A teacher is sometimes helped by the doubts and questions of learners, which lead him to explain himself more fully. Comp. III. 8, 3. 說 for 悅 as in I. 1, 1, but K'ung Gan-kwõ takes it in its usual pronuncia., =解, 'to explain.'

ly Sayings,' it is related that Yung repeated the

lines thrice in one day. 白圭, see the She-king, III. iii. 2, st. 5. The lines there are -'A flaw in a white sceptre-stone, may be ground away; but for a flaw in speech, nothing can be done.' In his repeating of these lines, we have, perhaps, the ground-virtue of the char. for which Yung is commended in V. 1. Obs. 孔子, where we might expect 7.

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不學。

CHAPTER VI. Ke K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hwuy; 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."

CHAPTER VII. 1. When Yen Yuen died, Yen Loo begged the carriage of the Master to 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 Le; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, following after the great officers, it was not proper that I should walk on foot."

CHAPTER VIII. When Yen Yuen died, the Master said, "Alas! Heaven is destroying me! Heaven is destroying me !"

6. How HwUY LOVED TO LEARN. See VI. 2, | followed by a double objective. In burying, they where the same question is put by the duke Gae, and the same answer is returned, only in & more extended form.

7. How CONFUCIUS WOULD NOT BELL HIS CARRIAGR TO BUY A SHELL FOR YEN YUEN. 1. A great chronological difficulty belongs here. Hwuy, according to the 'Family Sayings,' and the 'Historical Records,' must have died several years before Confucius' son, Le. Either the dates in them are false, or this ch. is spurious.--Yen Loo, the father of Hwuy, had himself been a disciple of the sage in former years. 爲之槨(i.q. char. in text), this is the idiom noticed in V. 7, would almost seem to be an active verb

used a coffin, called 棺 and an outer shell, without a bottom which was called 槨.2.吾從 大夫之後, lit., ‘I follow in rear of the great officers.' This is said to be an expression of humility. Confucius, retired from office, might still present himself at court, in the robes of his former dignity, and would still be consulted on emergencies. He would no doubt have a foremost place on such occasions.

8. CONFUCIUS FELT HWUY'S DEATH AS IF IT HAD BEEN HIS OWN. The old interpr. make this

simply the exclamation of bitter sorrow. The modern, perhaps correctly, make the chief in

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CHAPTER IX. 1. When Yen Yuen died, the Master bewailed him exceedingly, and the disciples who were with him said, "Sir, 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?"

CHAPTER X. 1. When Yen Yuen 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, "Hwuy 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."

CHAPTER XI. Ke Loo 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?" Ke Loo added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"

gredient to be grief that the man was gone to whom he looked most for the transmission of his doctrines.

9. CONFUCIUS VINDICATES HIS GREAT GRIEF

FOR THE DEATH OF Hwur. 1. 哭 is the loud wail of grief. Moaning with tears is called . 3. 夫人=斯人,“This man.' The third definition of 夫 in the dict. is 有所指之 , 'a term of definite indication.'

10. CONFUCIUS' DISSATISFACTION WITH THE GRAND WAY IN WHICH HWUY WAS BURIED. 1.

The old interpreters take 門人 as being the disciples of Yen Yuen. This is not natural,

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CHAPTER XII. 1. The disciple Min was standing by his side, looking bland and precise; Tsze-loo, looking bold and soldierly; Yen Yew and Tsze-kung, with a free and straightforward manner. The Master was pleased.

2. He said, "Yew there! he will not die a natural death," CHAPTER XIII, 1. Some parties in Loo were going to take down and rebuild the Long treasury.

2. Min Tsze-k'een 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."

from Confucius using only 鬼 in his reply, and from the opposition between 人 and鬼. 人 is man alive, while 鬼is man dead-a ghost, a spirit. Two views of the replies are found in commentators. The older ones say-Confucius put off Ke Loo, and gave him no answer, because spirits and death are obscure and unprofitable subjects to talk about.' With this some modern

12. CONFUCIUS HAPPY WITH HIS DISCIPLES

ABOUT HIM. HE WARNS TSZE-LOO. 1. 閔子, like 冉子, VI. 3, 1. 行, read hang, low. 3d tone. 2. There wanting here the 子日 at the commencement, some would change the 樂 at the end of the 1st, par. into H, to supply the

writers agree, as the author of the 異註, but blank,若由也,一丼 is used with re.

ference to the appearance and manner of Tsze

others, and the majority, say-Confucius answered the disciple profoundly, and showed loo.然, in the 註疏, is taken as the final

him how he should prosecute his inquiries in the proper order, The service of the dead must be in the same spirit as the service of the living. Obedience and sacrifice are equally the expression of the filial 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 all, Confucius avoids answering the important questions proposed to him.

Some say that it indicates some uncertainty as to the prediction, But it was veri fied; see on II, 17,

13. WISE ADVICE OF MIN SUN AGAINST USE

LESS EXPENDITURE. 1. 魚人, not the people of Loo, but as in the transl., certain officers, disapprobation of whom is indicated by simply calling them. The full meaning of

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