之之之 瞽R隱躁愆孔 宴益 樂 子損樂 日矣R驕 道 及侍 樂樂 而君 佚多 遊賢 少之時血氣未定戒之 孔子曰君子有三 之隱未見顏色而言語 之躁言及之而不見 之戒 speaking of the goodness of others; to find enjoyment in having many worthy friends:-these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:–these are injurious.” CHAPTER VI. Confucius said, "There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak; -this is called rashness. They may not speak when it comes to them to speak; this is called concealment. They may speak without looking at the countenance of their superior;-this is called blindness.' CHAPTER VII. Confucius said, "There are three things which the superior man guards against. In youth, when the physical different meanings. The leading word is read ngaou, low. 3d tone, 'to have enjoyment in,' as two others are in VI. 21. In 禮樂, it is gǔ, music. The 樂lo, joy' 'to delight in. 節禮樂節節之, ie, it is a verb, 6. THREE ERRORS IN REGARD TO SPEECH TO BE AVOIDED IN THE PRESENCE OF THE GREAT, 君子, according to Choo He, denotes here 'a man both of rank and virtue.' 'Without look. ing at the conntenance,'-i, e., to see whether he is paying attention or not. The general “to discriminate;" (to mark the divisions of principle is that there is a time to speak. Let The idea is that ceremonies and music containing in them the principles of propriety and harmony, the study of them could not but be beneficial to the student himself, as having to ex emplify both of those things. 驕, primarily, a étall horse,' often used for ‘proud'; here,=vain and extravagant self-indulgence. 宴, feasting, including, says a gloss, eating, drinking, music, women, &c. that be observed, and these three errors will be avoided. 7. THE VICES WHICH YOUTH, MANHOOD, AND AGE, HAVE TO GUARD AGAINST. 血氣(blood and breath' In the 中庸, xx1, 凡有 血氣者=all human beings. Here the phrase is equivalent to 'the physical powers.. On 未定 ‘not yet settled,' the gloss in the 不畏器血剛在 言。 畏言天孔氣戒色 也小命 旣之及 衰在其 之言 上也學而知之者次也 孔子 日 生而知之者 也者 狸人 人畏 大不大 君戒鬭壯 人知 人. 子之及也 每天 天畏有在 有在其血 得老氣 聖命 人而人畏 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 possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. 備一方動之時,(the time 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 virtue, the royal instructors, who have been raised Conf. may have supposed to exist between the up by Heaven for the training and ruling of state of the physical powers, and the several 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." 9. ForR 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 differenced here by the difference of their 氣 質,or氣禀, on which see Morrison's dict., part, II. vol I. char. 質困, in the dict., and by commentators, old and new, is explained by 不通,‘not thoroughly understanding.' It 178 人見義疑貌視 其探 人矣吾聞其語矣隱居 不孔 善子 疑思問忿思難 1 孔子 日見善如不及 思 見不 其及 困而學之又其次也困 學學 孔子 日君子有 思 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 In regard to to the use of his eyes, he is anxious to see clearly. 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." CHAPTER XI. 1. 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. as if the meaning weren ' they learn with painful effort, although such effort will be required in the case of the is not to be joined with 學 11. THE CONTEMPORARIES OF CONFUCIUS COULD ESCHEW EVIL, AND FOLLOW AFTER GOOD, BUT NO ONE OF THE HIGHEST CAPACITY HAD AF 1. The two first clauses PEARED AMONG THEM. 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; i 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 今齊 日鯉異陳可 稱餓 民 未趨聞 之于 無景 也。而乎問 首德公語 不 於 陽而有关行 庭曰伯之 之之稱馬 以求其志行義以達其 日未魚 下 焉千見 詩 乎獨亦 到夷死人其 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 fearned 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 conpilers 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 那人稱之日君夫人稱 夫人夫人自稱日小 邦君之妻君稱之日 其詩退而 君子聞而學 人小之 稱童日 也禮喜禮學 日 鯉退而學詩他日 又曰聞禮學又 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 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 , (the carp), and afterwards gave him the, but there is no intimation to that effect. The different appellations may be thus explained : designation of 伯魚子亦有異聞 妻 » 與已齊者, 'she who is her hua F, 'Have you also (i. e., as being his son) heard 1 different instructions?’2. On 詩 here, and band's equal' The夫 in 夫人 is taken ad 禮, next par, see on VII. 17. Before 不學, =枎,to support,' 'to help,' so that that here and below, we must supply a 日. 3. t, designation is equivalent to helpmeet. 童 –see VIII. 8. 4. The force of the 者 is to make the whole 'what I have heard from him are only these two remarks. 5. Confucius is, no doubt, intended by, but it is best to translate it generally. 14. APPELLATIONS FOR THE WIFE OF A means either a youth,' or 'a girl.' The wife modestly calls herself 小童,‘the little girl' The old interpreters take most naturally 君夫人君之夫人, our prince'a help-meet,' but the modern comm. take # adjectively, as= 主, with reference to the office PRINCE. This chapter may have been spoken by of the wife to 'preside over the internal economy Confucius to rectify some disorder of the times, of the palace. On this view 君夫人 u |