樂道人之善樂多賢友 د 之瞽 宴樂損矣 少之時血氣未定戒之 孔子曰君子有三戒 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 in VI. 21. In 禮樂, it is go, ‘music.' The two others are 纸, lo, 'joy,' 'to delight in.' 節禮樂節節之, i. e., it is a verb, to discriminate; to mark the divisions of. 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 exemplify both of those things. 琦, primarily, a 'tall horse,' often used for 'proud'; here, vain and extravagant self-indulgence., 'feasting, including, says a gloss, 'eating, drinking, music, women, &c.' 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 looking at the conntenance,'-i, e., to see whether he is paying attention or not. The general principle is that there is a time to speak. Let 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,XXI,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 一館 之言 畏天命畏大人畏聖人 孔子曰君子有三畏 血氣旣衰戒之在得 剛戒之在關及其老也 在色及其壯也血氣方 三節 不畏也狎大人侮聖人 之言小人不知天命而 上也學而知之者次也 孔子曰生而知之者 也者 聖命 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 decayed, 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. 備旨—方動之時,‘the time when they are moving most. As to what causal relation Conf. may have supposed to exist between the state of the physical powers, and the several vices indicated, that is not developed. Hing Ping explains the first caution thus:-'Youth embraces all the period below 29. Then, the 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. and punishments. 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. So, the commentators; but the 狎 suggests at once a more general and a lower view of the phrase. 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 質, or 氣禀, on which see Morrison's dict., part, II. vol I. char. 質困, in the dict., and according to Choo He, means the moral nature of man, conferred by Heaven. High above the nature of other creatures, it lays him under great responsibility to cherish and cultivate him. The old interpr. take the phrase to indicate Heaven's moral administration tion by rewards by commentators, old and new, is explained by 不通,‘not thoroughly understanding.' It 人見義疑貌 思思 疑思問忿思難見得思 貌思恭言思忠事思敬 視思明聽思聰色思温 孔子日君子有九思 而不學民斯為下矣 因而學之又其次也困 一節 孔子曰見善如不及 二節 人矣吾聞其語矣隱居 見不善如探湯吾見其 思思九 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." 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 SUPERIOR MAN: -VARIOUS INSTANCES OF THE WAY IN WHICH HE REGULATES HIMSELF. The con ciseness of the text contrasts here with the verbosity of the 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 ONE OF THE HIGHEST CAPACITY HAD AP PEARED 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 ; ie meditating on them, studying them, fixing them, to be prepared to carry them out, as in the next clause. Such men among the ancients 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 ❘ of a carp, on which account he named the child 對立有圖今齊日 日、鯉異陳稱餓民 未趨聞亢之于無 也。而乎。問其 不過對方 學庭日、 詩曰未 吾 聞 日民無德而稱焉伯夷叔 三國齊景公有馬千駟死之 吾聞其語矣未見其人也 以求其志行義以達其道 無學也日與民伯駟其 以詩 1夷死人 言。乎。獨亦于 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. Here 11.10.1 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. | par. of that chapter which might be explained, 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. 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 DISCIPLES 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 夫 卡國君一二以乎。立 邦人稱之日君夫人稱 夫人夫人自稱日小童 國邦君之妻君稱之日 君子之遠其子也 一得三聞詩聞禮又聞 二者陳亢退而喜日問 鯉退而學詩他日又獨 學不庭他 禮學日、日 人、小之又日、聞禮 稱童日 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 鯉, (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 2. On 平, Have you also (i. e., as being his son) heard different instructions?' 詩 here, and 禮 next par., see on VII. 17. Before 不學, here and below, we must supply a 日. 3. 立, -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 君子, but it is best to translate it generally. 14. APPELLATIONS FOR THE WIFE OF A PRINCE. This chapter may have been spoken by is her hus band's equal.' The 夫 in 夫人 is taken as =扶, 'to support,' 'to help,' so that that designation is equivalent to 'helpmeet.'童 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as=君之夫人,'our prince's help-meet,' but the modern comm. take 君 adjectively, as=主, with reference to the office 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is |