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上也學而知之者次也

孔子曰生而知之者

次之 也者

之不之畏關血剛在

言畏言天孔戒色 也小命子旣之及 日衰在 其

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大不大 ̇戒鬭 鬭莊 人 子之及也 每天 畏 有在其血 命聖三得老氣

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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 vigour, and indulgence in lust will injure the body.' By the superior man's guarding against these three things, I suppose it is meant that he teaches that they are to be guarded against.

So, the commentators; but the suggests at once a more general and a lower view of the phrase.

9. FOUR CLASSES OF MEN IN RELATION TO KNOWw. LEDGE. On the Ist clause, see on VII. xix,

8. CONTRAST OF THE SUPERIOR AND THE MEAN where Confucius disclaims for himself being

MAN IN REGARD TO THE THREE THINGS OF WHICH ranked in the first of the classes here men

THE FORMER STANDS IN AWE.

天命, according tioned. The modern commentators say, that

to Chû Hsî, 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

in position and great in wisdom and virtue, the royal instructors, who have been raised up by Heaven for the training and ruling of mankind.

tators, old and new, is explained by 不通,

'not thoroughly understanding.' It is not to be joined with, as if the meaning were they

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明 子學

而不學民斯爲下矣

困而學之又其次也困

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難忠聰子
見事色有下

思九

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

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will be required in the case of the 困.

learn with painful effort,' although such effort | ONE OF THE HIGHEST CAPACITY HAD APPEARED AMONG THEM. 1. The two first clauses here and in the next paragraph also, are quotations of 10. NINE SUBJECTS OF THOUGHT TO THE SUPERIOR old sayings, current in Confucius's time. ‘Such MAN-VARIOUS INSTANCES OF THE WAY IN WHICH men' were several of the sage's own disciples. HE REGULATES HIMSELF. The conciseness of the

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 T'ai-kung.

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對立有今齊日

日鯉異陳稱餓民齊聞求 未趨聞亢之于無景其其 也。而 而乎 乎。問 問其首德語考 不過對於斯陽而有行 學 庭日伯之 伯之之 義

詩 日未魚 魚謂 下焉

無學

以詩嘗子

言乎R獨亦

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'î 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. I. Chăn 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.

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timent of this.-The duke Ching of Ch'i,-see XII. xi. Po-i and Shû-ch'i,-see VI. xxii. The mountain Shâu-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. 1. Ch'ăn K'ang is the Tszech'in of I. x. When Confucius's eldest son was born, the duke of Lû sent the philosopher a present of a carp, on which account he named

12. WEALTH WITHOUT VIRTUE AND VIRTUE WITHOUT WEALTH;-THEIR DIFFERENT APPRECIATIONS. This chapter is plainly a fragment. As it stands, it would appear to come from the compilers and not from Confucius. Then the 2nd 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

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邦夫

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以乎 乎。立鯉

子得者 黃立對魚 夫君之三 鯉日

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之人之遠
之遠聞 退未 而
日自妻其詩退 也過
學 不

君 稱 摇君子聞

夫日 1稱也禮喜 學日 人小之 又 曰聞禮學

鯉退而學詩他日

稱童日 聞問斯無禮獨

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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 FÛ-ZĂN. She calls herself HSIAO TUNG. The people of the State call

異聞乎, Have you also (i.e. as being his band's equal.’The 夫 in 夫人 is taken as son) heard different instructions?" 2. On詩 =扶 (to support,' to help,' so that that here, and 禮 next paragraph, see on VII. xvii. designation is equivalent to help-meet’童 Before不學, here and below, we must sup. means either ‘a youth,' or 'a girl. The wife modestly calls herself 小童, the little girl..

plya 日: 3. see VIII. viii. 4. The force

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of the 者 is to make the whole = what I have

The old interpreters take-most naturally

君夫人君之夫人,'our prince's

heard from him are only these two remarks.' help-meet,' but the modern commentators take

5. Confucius is, no doubt, intended by 君子,

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,

君 adjectively, as = with reference to the

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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is與已齊者,(she who is her hus-|寡君,

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our prince of small virtue.' After

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her CHUN FU-ZĂN, and, to the people of other States, they call her

KWA HSIAO CHÜN. The people of other States also call her сCHÜN FO-ZĂN.

that example of modesty, his wife was styled to the people of other States, 'our small prince of small virtue.' The people of other States

had no reason to imitate her subjects in that,

and so they styled her 'your prince's helpmeet,' or 'the domestic help-meet.'

BOOK XVII. YANG HO.

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乎。迷言子之。其孔子關 日其日日遇七子孔陽陽 不邦懷來諸也豚子貨貨 可可其子塗而孔不欲第 好謂寶與謂往子見見十 從仁而爾孔拜時歸孔七

CHAPTER I. 1. 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

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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

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陽貨第十七:

'Yang Ho, No. 17.'-As the last Book commenced with the presumption of the Head of

the Chi family, who kept his prince in subjeco Yang Hu(虎),

tion, this begins with an account of an officer, who did 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.

1. CONFUCIUS'S POLITE BUT DIGNIFIED TREATMENT OF A POWERFUL, BUT USURPING AND UNWORTHY, OFFICER. 1. Yang Ho, known also as was nominally the principal 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 Lû to himself. He first appears in the Chronicles of Lu, acting against the exiled duke Chao; in B. C. 505, we find him keeping his own chief,

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