之言。 上也學而知之者次也 孔子 日 生而知之者 次之 也者 之畏血剛在 也小論 狸人 孔氣戒色 2旣之及 日衰在 其 大不大 戒鬭 鬭壯 人 人 子之及也 每天畏有在其血 命聖三得老氣 ●畏 也方 人 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. 備合一方動之時, 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 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 NEAN MAN IN REGARD TO THE THREE THINGS OF WHICH THE FORMER STANDS IN AWE. 9. FOUR CLASSES OF MEN IN RELATION TO On the 1st clause, see on VII. KNOWLEDGE. 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 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 diet, 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, not thoroughly understanding.' It 人見 見不善如探湯吾見其 孔子日見善如不及 人矣吾聞其語矣隱居 湯善 居其及 一節 義疑貌視 恭明 學 忿言聽 困而學之又其次也困 難忠聰子為其 見事色有下次 得 思九矣。 思敬温 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." 66 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. is not to be joined with, as if the meaning were they learn with painful effort, although such effort will be required in the case of the 困 10. NINE SUBJECTS OF THOUGHT TO THE SU- ciseness of the text contrasts here with the 11. THE CONTEMPORARIES OF CONFUCIUS COULD ESCHEW EVIL, AND FOLLOW AFTER GOOD, BUT NO ONE of the HIGHEST CAPACITY HAD APPEARED AMONG THEM. 1. The two first clauses 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; its, 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 今型 1、鯉異陳稱 未趨聞亢之于 也而乎 乎。問 不過 對於 學庭日伯之 伯之之稱 詩曰未魚謂下 矣 以求其志行義以達其 齊景公有馬千死之 見切 無學也日與民 與民伯駟其 4.其達 到夷死人其 以詩嘗子 乎R獨亦 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 T'ae-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 APPREThis chapter is plainly a fragment. CIATIONS. 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 par. of that chapter which might be explained, so as to harmonize with the sentiment of this. The duke King of Ts'e,-see XII. 11. Pih-e and Shuh-ts'e,-see VI. 22. The mountain Show-yang is to be found probably in the dep. of 蒲州 in Shan-se. 13. CONFUCIUS' INSTRUCTION OF HIS SON NOT DIFFERENT FROM HIS INSTRUCTION OF THE DISCI PLES GENERALLY. 1. Ch'in K'ang is the Tsze-k'in of I. 10. When Confucius' eldest son was born, the duke of Loo sent the philosopher a present of a carp, on which account he named the child 邦夫 乎。立鯉 君 人人 邦子得者。 立對魚 夫 君之三陳 〇五節 之人之 之遠聞亢退未而 妻其詩退而也過 君子聞而學 夫日稱也禮喜禮學 人小之 稱童日 又曰聞禮學 聞問斯無禮 鯉退而學詩他日又獨 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 fil, (the carp), and afterwards gave him the, but there is no intimation to that effect. The different appellations may be thus explained 乎,‘Have you designation of 伯魚子亦有異聞 妻與已齊者 also (i. e., as being his son) heard 妻is與已齊者, ‘she who is her husdifferent instructions?” 2. On 詩 here, and band's equal.' The in✯ is taken as 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. 3., designation is equivalent to helpmeet.' I means either 'a youth,' or 'a girl.' The wife –see VIII. 8. 4. The force of the 者 is to modestly calls herself 小童, ‘the little girl' The old interpreters take most naturally make the whole='what I have heard from him are only these two remarks: 5. Confucius in, no doubt, intended by #, but it is best to translate it generally. 14. APPELLATIONS FOR THE WIFE OF A 君夫人as=君之夫人, cour princes help-meet,' but the modern comm. take 君 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。 人。君亦稱邦君寡邦 翼茶普讀 夫日之人異小日異 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 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. 乎。迷言子之。其孔子 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 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.-14+ 一陽貨第十 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 subjec tion, 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 TREAT MENT OF A POWERFUL, BUT USURPING AND UN- Yang Hoo (虎), was nominally the principal 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 |