之言 上也學而知之者次也 孔子曰生而知之者 也者 不 畏關血剛在 ·畏言天孔氣戒色 也小論 狸人: 日衰在 人,知人子之及也 聖命 人而人畏, 也方 are not yet settled, he guards against lust. When he is strong, and the physical powers are full of vigour, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.' CHAP. VIII. 1. Confucius said, 'There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages. 2. The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages.' CHAP. IX. Confucius said, Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. and the sinews and bones have not reached their | So, the commentators; but the suggests at vigour, and indulgence in lust will injure the once a more general and a lower view of the body.' By the superior man's guarding against phrase. these three things, I suppose it is meant that he teaches that they are to be guarded against. 8. CONTRAST OF THE SUPERIOR AND THE MEAN MAN IN REGARD TO THE THREE THINGS OF WHICH THE FORMER STANDS IN AWE 9. FOUR CLASSES OF MEN IN RELATION TO KNOWOn the rst clause, see on VII. xix, LEDGE. where Confucius disclaims for himself being ranked in the first of the classes here men 天命, according tioned. The modern commentators say, that to Chu Hsi, means the moral nature of man, con- men are differenced here by the difference of ferred by Heaven. High above the nature of other creatures, it lays him under great respon their 氣質or氣禀 on which see Mor sibility to cherish and cultivate himself. The rison's Dictionary, part II, vol. i, character old interpreters take the phrase to indicate Heaven's moral administration by rewards and 質困, in the dictionary, and by commenpunishments. The‘great men are men high tators, old and new, is explained by 不通, in position and great in wisdom and virtue, the royal instructors, who have been raised up by 'not thoroughly understanding.' It is not to be Heaven for the training and ruling of mankind. joined with , as if the meaning were-they 人見 三 義疑貌視 見不善如探湯吾見 日見善如不及 人矣吾聞其語矣隱居 居其 其及 困而學之刃其次也困 難忠聰子為其 見事色有下次 思 九矣。也 敬、温、思 Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;-they are the lowest of the people.. CHAP. X. Confucius said, 'The superior man has nine things. which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanour, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.’ CHAP. XI. I. Confucius said, " Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:–I have seen such men, as I have heard such words. 2. Living in retirement to study their aims, and practising learn with painful effort,' although such effort | ONE OF THE HIGHEST CAPACITY HAD APPEARED will be required in the case of the 困. 10. NINE SUBJECTS OF THOUGHT TO THE SUPERIOR MAN :-VARIOUS INSTANCES OF THE WAY IN WHICH HE REGULATES HIMSELF. The conciseness of the AMONG THEM. 1. The two first clauses here and in the next paragraph also, are quotations of old sayings, current in Confucius's time. ‘Such men' were several of the sage's own disciples. text contrasts here with the verbosity of the 2 求其志, (seeking for their aims ; i e. translation, and yet the many words of the latter seem necessary. 11. THE CONTEMPORARIES OF CONFUCIUS COULD ESCHEW EVIL, AND FOLLOW AFTER GOOD, BUT NO meditating on them, studying them, fixing them, to be prepared to carry them out, as in the next clause. Such men among the ancients were the great ministers Î Yin and Tâi-kung. righteousness to carry out their principles :-I have heard these words, but I have not seen such men.’ CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shâu-yang mountain, and the people, down to the present time, praise them. 2. ' Is not that saying illustrated by this ?’ CHAP. XIII. 1. Ch'ăn K'ang asked Po-yi, saying, ‘Have you heard any lessons from your father different from what we have all heard?' 2. Po-yü replied, 'No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, "Have you Learned the Odes ?” On my replying “ Not yet,” he added, " If you do not learn the Odes, you will not be fit to converse with." I retired and studied the Odes. Such might the disciple Yen Hui have been, but an early death snatched him away before he could have an opportunity of showing what was in him. timent of this.-The duke Ching of Ch'i,-see XII. xi. Po-i and Shu-ch'i,-see VI. xxii. The mountain Shau-yang is to be found probably in the department of 蒲州 in Shan-hsi. -13. CONFUCIUS'S INSTRUCTION OF HIS SON NOT DIFFERENT FROM HIS INSTRUCTION OF THE DISCIPLES GENERALLY. I. Ch'ăn K'ang is the Tszech'in of I. x. When Confucius's eldest son was born, the duke of Lu sent the philosopher a present of a carp, on which account he named 12. WEALTH WITHOUT VIRTUE AND VIRTUE WITHOUT WEALTH ; THEIR DIFFERENT APPRECIA• TIONS. This chapter is plainly a fragment. As it stands, it would appear to come from the compilers and not from Confucius. Then the and paragraph implies a reference to something which has been lost. Under XII. x, I have referred to the proposal to transfer to this place the child (the carp), and afterwards gave the last paragraph of that chapter which might be explained, so as to harmonize with the sen-| him the designation of 伯魚子亦有 邦夫 以乎。立鯉 人 得 夫 人 遠聞 妻其詩退 也。過 君稱君子聞 學不庭他 夫 稱也禮喜禮學日日 人小之 又曰聞禮學又 稱童日 聞問斯無禮獨 3. ‘Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, "Have you learned the rules of Propriety?” On my replying “ Not yet,” he added, "If you do not learn the rules of Propriety, your character cannot be established." I then retired, and learned the rules of Propriety. 4. 'I have heard only these two things from him.’ 5. Ch'ăn K'ang retired, and, quite delighted, said, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.' CHAP. XIV. The wife of the prince of a State is called by him FU-ZAN. She calls herself HSIAO TUNG. The people of the State call 異聞乎, Have you also (ine as being his band's equal. The in夫人 - to support,' to help,' so that that designation is equivalent to 'help-meet.' 童 means either 'a youth,' or 'a girl' The wire modestly calls herself 小童, (the little girl.. son) heard different instructions? 2. On here, and next paragraph, see on VII. xvii. Before 不學, here and below, we must supplya 日.3. 立 see VIII.viii. 4. The force of the 者 is to make the whole n. what I have 君夫人--君之夫人,four prince's heard from him are only these two remarks.' help-meet,' but the modern commentators take The old interpreters take-most naturally 5. Confucius is, no doubt, intended by 君子君 adjectively, as = 上, with reference to the but it is best to translate it generally. 14. APPELLATIONS FOR THE WIFE OF A RULER. This chapter may have been spoken by Con fucius to rectify some disorder of the times, office of the wife to 'preside over the internal economy of the palace. On this view but there is no intimation to that effect. The is the domestic help-meet.' The ambas different appellations may be thus explained :-sador of a prince spoke of him by the style of 妻。與已齊者, 'she who is her hus- 寡君, our prince of amall virtue. After 人。君亦稱邦君寡邦諸 售賣 夫日之人異小日異 her CHUN FO-ZAN, and, to the people of other States, they call her KWA HSIAO CHUN. The people of other States also call her CHUN FU-ZĂN. that example of modesty, his wife was styled had no reason to imitate her subjects in that, to the people of other States, 'our small prince and so they styled her--'your prince's help. of small virtue.' The people of other States | meet,' or 'the domestic help-meet.’ BOOK XVII. YANG HO. 乎。迷言子之。其孔子 日其日日遇七子孔陽陽 不弗懷來諸也豚子貨貨 可可其子塗而孔不欲第 好謂寶與往子見見十 從仁而爾孔拜時歸孔七 CHAPTER I. I. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way. 2. Ho said to Confucius, 'Come, let me speak with you.' He then asked, 'Can he be called benevolent who keeps his jewel in his HEADING OF THIS BOOK. # + + Yang Ho, No. 17.'-As the last Book commenced with the presumption of the Head of 1. CONFUCIUS'S POLITE BUT DIGNIFIED TREATMENT OF A POWERFUE, BUT USURPING AND UNWORTHY, OFFICER. I. Yang Ho, known also as the Chi family, who kept his prince-in subjec. | Yang Hu (虎), was nominally the principal tion, this begins with an account of an officer, who drd for the Head of the Chi what he did for the duke of Lû. For this reason-some similarity in the subject-matter of the first chapters—this Book, it is said, is placed after the former. It contains 26 chapters. minister of the Chi family, but its chief was entirely in his hands, and he was scheming to arrogate the whole authority of the State of Lu to himself. He first appears in the Chronicles of Li, acting against the exiled duke Cháo; in B. C. 505, we find him keeping his own chief, |