之言 不畏也狎大人侮聖 上也學而知之者次也 孔子日生而知之者 也者 孔子曰君子有 血剛在 衰在其 戒鬭壯 ,及也 每天畏有在其血 命聖 得老氣 而人畏 也方 powers 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 decay ed, he guards against covetousness." CHAPTER 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." CHAPTER IX. Confucius said, "Those who are born with the Those who possession of knowledge are the highest class of men. learn, and so, readily, get possession of knowledge, are the next. 備合一方動之時, 'thetime when they | and punishments. The great men are men are moving most. As to what causal relation high in position and great in wisdom and virConf. may have supposed to exist between the tue, the royal instructors, who have been raised state of the physical powers, and the several up by Heaven for the training and ruling of vices indicated, that is not developed. Hing mankind. So, the commentators; but the Ping explains the first caution thus:-Youth suggests at once a more general and a lower embraces all the period below 29. Then, the view of the phrase. physical powers are still weak, and the sinews and bones have not reached their vigour, and indulgence in lust will injure the body." 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 KNOWLEDGE. On the 1st clause, see on VII. 19, where Conf. disclaims for himself being ranked in the first of the classes here mentioned. The modern commentators say, that men are 天命,differenced here by the difference of their 氣 according to Choo He, means the moral nature 質, or氣禀, on which see Morrison's dict., of man, conferred by Heaven. High above the nature of other creatures, it lays him under | part, II. vol I. char. 質困, in the dict., and great responsibility to cherish and cultivate him. The old interpr. take the phrase to indi- by commentators, old and new, is explained by cate Heaven's moral administration by rewards|不通,‘not thoroughly understanding.' It 人見 人矣吾聞其語矣隱居 見不善如探湯吾見其 [_孔子 日見善如不及 思君斯又 難 聰子倉其 見 事 色有下次 矣。也 居其及 思敬温思 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." CHAPTER 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." and CHAPTER XI. 1. Confucius said, “ Contemplating good, amill 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. 11. THE CONTEMPORARIES OF CONFUCIUS COULD ESCHEW EVIL, AND FOLLOW AFTER GOOD BUT NO ONE OF THE HIGHEST CAPACITY HAD AP PEARED AMONG THEM. 1. The two first claused here and in the next par., also, are quotations of old sayings, current in Confucius' time. Such men were several of the sage's own disciples. 2. 求其志, ‘seeking for their aims; ila meditating on them, studying them, fixing them, to be prepared to carry them out, as in the next clause. Such men among the ancients 對立有 日鯉異陳稱 餓 未趨聞 亢之于 也而乎問其首德公 庭曰伯之 1.未魚 下 無學也曰與民 以詩嘗子 言乎獨亦 吾以 以求其志行義以達其 ̇駟其達 到夷死人 于叔之也。道 2. “Living in retirement to study their aims, and practising righteousness to carry out their principles:-I have heard these words, but I have not seen such men.' CHAPTER XII. 1. The duke King of Ts'e 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. Pih-e and Shuh-ts'e died of hunger at the foot of the Show-yang mountain, and the people, down to the present time, praise them. 2. “Is not that saying illustrated by this?" CHAPTER XIII. 1. Ch'in K'ang asked Pih-yu, saying, "Have you heard any lessons from your father different from what we have all heard?" 2. Pih-yu 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. were the great ministers E-yem and Tae-kung. | Such might the disciple Yen Hwuy have been, but an early death snatched him away before he could have an opportunity of showing what was in him. 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 2d par. implies a reference to something which has been lost. Under XII. 10, I have referred to the proposal to transfer to this place the last 邦夫靈君 以乎。立鯉 人人买 子得者 立對鯉 夫 之三 鹪 人 遠聞亢退 未 君子聞而學 夫 鯉退而學詩他日又獨 也禮喜禮。 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 studied the rules of Propriety. 4. “I have heard only these two things from him." 5. Ch'in 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." CHAPTER XIV. The wife of the prince of a State is called by him FOO-JIN. She calls herself SEAOU T'UNG. The people of the State call fi, (the carp), and afterwards gave him the, but there is no intimation to that effect. The devignation of 伯魚子亦有異聞 she who is her hute different appellations may be thus explained:→ 乎, Have you also (i. e, as being his son)heard 妻is與已齊者 different instructions?" 2. On 詩 here, and band's equal.' The in✯ is taken as 禮, next par, see on VII. 17. Before 不學, =扶‘to support'‘to help,’so that that here and below, we must supply a 日. 3. 立, designation is equivalent to helpmeet.' means either a youth,' or 'a girl.' The wife –sce VIII. 8. 4. The force of the is to | modestly calls herself 小童, the little girl' make the whole 'what I have heard from him The old interpreters take most naturally are only these two remarks: 5. Confucius in, no doubt, intended by #, but it is best to translate it generally. 君夫人君之夫人, our princes help-meet,' but the modern comm. take 君 adjectively, as== , with reference to the office. of the wife to 'preside over the internal economy of the palace.' On this view 君夫人。 人君亦稱邦君寡邦諸 夫日 日之人 異小曰異 F her KEUN FOO-JIN, and, to the people of other States, they call her K'WA SEAOU KEUN. The people of other states also call her KEUN = - FOO-JIN. 'the domestic help-meet.' The ambassador of of other States, 'our small prince of small a prince spoke of him by the style of my prince of small virtue.' After that example ● of modesty, his wife was styled to the people | virtue.' The people of other States had no reason to imitate her subjects in that, and so they styled her 'your prince's help-meet,' or the domestic help-meet. BOOK XVII. YANG HO. 梨 平。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 可可其予塗而孔不欲第 好謂寶與往子見見十 從仁而爾孔拜時歸孔七 CHAPTER I. 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 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 bo HEADING OF THIS BOOK.陽貨第十 七:Yang Ho, No. XVII'–As the last Book commenced with the presumption of the Head of the Ke family, who kept his prince in subjection, this begins with an account of an officer, who did for the head of the Ke what he did for the duke of Loo. 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' POLITE BUT DIGNIFIED TREATMENT OF A POWERFUL, BUT USURPING AND UNWORTHY, OFFICER. 1. Yang Ho, known also as was nominally the principal Yang Hoo (虎), minister of the Ke family, but its chief was entirely in his hands, and he was scheming to arrogate the whole authority of the state of Loo to himself. He first appears in the Chronicles of Loo about the year B. C. 503, acting against the exiled duke Ch'aou; in B. C. 504, we find |