7 8 四曰徒日日入謀父睿明、 五 賓六司貨政睿明恭聽 作作作日 五曰曰聖哲肅聰 日 日師寇日 食○聰從思 歲 ○ ○七司四= 三作 三三作作日 ness; of hearing, distinctness; and of thinking, perspicaciousness. The respectfulness becomes manifest in gravity; accordance with reason, in orderliness; the clearness, in wisdom; the distinctness, in deliberation; and the perspicaciousness, in sageness. [iii.]“Third, of the eight objects of government:–the first is called food; the second, commodities; the third, sacrifices; the fourth, the minister of works; the fifth, the minister of instruction; the sixth, the minister of crime; the seventh, the entertainment of guests; the eighth, the army. [iiv.]“Fourth, of the five arrangements. The first is called the year; the second, the month; the third, the day; the fourth, the 微‘penetrating to what is minute. 肅 X, &c., describe the consummation of those virtues (五德之用),一what they come to, as is indicated by the 作. These businesses are represented as being in the human person what the five elements are in nature. Demeanour is the human correspondency of water, speech that of fire. But again leaving all this, can we tell what the writer would be at ? Lin Che-k'e refers to what Mencius says, VII., Pt. I., xxxviii.,The bodily organs with their functions belong to our Heaven-conferred nature; but a man must be a sage before he can satisfy the design of his bodily organization;' and then adds that this paragraph contains the science of doing this. Certainly if a man have attained to the results here exhibited, he has made much progress in self-government and personal cultivation. P. 7. The eight objects of government. Med-| hurst translates by the eight Regulators,' and Gaubil by 'les huit regles du Gouvernement.' It means the eight things to be attended to in government, its objects or departments. They seem to be stated in the order of their importance in the view of the speaker. Food' belongs to the department of agriculture, and commodities' or‘goods' to that of trade and commerce. These two things being secured, the people would have the essentials of life, and would be able to attend to their | would come in the minister of works, to secure of instruction to teach them all their moral the comfort of their dwellings; and the minister duties; and the minister of crime to deter them from evil. All festive ceremonies, all the intercourses of society, could then be regulated; and maintained, to secure the general well-being of finally the efficiency of the army would be the State. It will be seen that the three first and two last are the objects to be attended to in their several departments, while the intermediate three are the names of the ministers. No account can be given of this peculiarity of the style. So the author was pleased to write,very unsatisfactorily. P.8. The five subjects of urrangement. Medhurst calls the the 'five Arrangers,' and Gaubil, 'les cinq Periodes.' He observes in a note that is used for chronicles and annals; for a revolution of the stars, of cycles, of years; and that it may express a fixed point for chronology and astronomy.' The term properly denotes the sorting of threads of silk, and thence is applied to the digesting of chronicles and arranging of annals. It is hard to say whether it is intended in the text for the objective work of arranging the measures of the things spoken of, or, for those things as measured and arranged. 歲=天時之一周‘a complete re duties to spiritual beings and to the dead. Then | volution of the seasons.’月,‘the moon,' is 極厥厥五 五五日 錫庶庶福有皇日 汝民民用極 極曆 保于惟敷斂皇數 極汝時錫時建 日月三! stars and planets, and the zodiacal signs; and the fifth, the calendarie calculations. 9 [v.]“Fifth, of royal perfection. The sovereign having established his highest point of excellence, he concentrates in himself the five happinesses, and then diffuses them so as to give them to his people:-then on their part the multitudes of the people, resting here = 'month, the period of a lunation,' including the determination of new and full moon, and the intermediate phases. 日,‘the sun,' is here='a day:’星辰-see Can. of | serving as an example and attractive influence to all below, both ministers and people. It is supposed to be in the centre, the exact middle, but it should not be called the centre or Mean. Take its primary application to 'the beam form Yaou,' p. 3. 歴數:-comp. the use of ing the ridge of a house:"—that is the highest this phrase in the Canon of Shun, p. 14. It is here used, in its primary meaning, of the computations by which the measures of the year, point of the roof, on which the other parts rest, and it is in the centre of it; but it is called By‘royal perfection’ the month, the day, &c., are determined, and 極 and not the calendar fixed. This division of the Plan is substantially the same as Yaou's instructions to his astronomers. The language is too brief to tell us what improvement had been made in the science of astronomy between the time of Yaou, and that of king Woo Pp.9–16.. Royal perfection translates Medhurst by the princely perfections;' and Gaubil, by le terme du Souverain, on le milieu du Souverain.' Gan-kwǒ had defined the terms by 大中, 'the great Mean,' and his explanation seems to have been unquestioned till the time of the Sung dynasty. Then Choo He insisted that must be taken here in the | 中. we are to understand the sovereign, all that he ought to be. Ts'ae dwells upon it in its relation to his personal character, exhibiting all the virtues. Others say it is the accumulation of the personal and governmental excellences described in the previous divisions of the Plan. Our best way is to leave it in its own vagueness. I have already observed that no place is found for this in the numerical scheme of the ‘Great Plan,'arranged according to the principles of the Yih King. There are only 8 diagrams, not 9. This might have shown the critics that this Book was not to be treated on those principles. 9. 斂時(=是) 五福‘collects these five happinesses,' that is, collects, concentrates them in his own person sense of 君,‘prince,' ‘sovereign,' referring to (斂集是五福于皇躬; ; see the the way in which it is interchanged with In 日講). Happiness, it is supposed, invari of the last Division, and we are surprised to par.14(皇有訓大處惟皇極ably follows virtue;–compare in the Counsels 之皇不可訓大皇只當作 of Yu' p. 5. 惠迪吉從逆凶,惟 君所以說王之義王 影響. The‘five happinesses' must be those 之路直到後面以為天下 find them mentioned here, with the definitive 王其意可見蓋皇字下從 before them. It is not to be won時=是 dered at that Hung Mae (洪邁) should have proposed to remove from this down to錫之 福 in p, 11, to the ninth division. The diffculty is a little lightened by taking 時 = 王). Choo's criticism is correct.– Heis correct also in rejecting the definition of極by中 極is ‘the utmost point,'–the extreme of excellence, realized in the person of the sovereign, and 咎于則有厥皇 無無 康皇極念為庶作有有凡茹 不之有民極比淫厥 不守有 德庶 ◎德朋 色 日之于協汝猷凡人民 10 in your perfection, will give to you the preservation of it. That the multitudes of the people have no lawless confederacies, and that men in office have no selfish combinations, will be an effect of the 11 sovereign's establishing his highest point of excellence. Among all the multitudes of the people, when any have counsel, and conduct, and keep themselves from evil, do you bear them in mind; those who do not come up to the highest excellence, and yet do not involve themselves in crime, let the sovereign receive; and when a placid 是, ‘thereon' or 'thereby,' as in the translation. | of the last par. Perhaps作 indicates the vari用敷錫厥庶民‘uses them, ous efforts and steps of progress by which diffusing and giving them to his multitudinous 3, the point of establishment, is attained. people.' The king, not able to be happy him- 11. How royal per fection will be seen in dealing are men 'mighty in words and deeds.' They are supposed further self only, seeks to make his people happy;-it with superior men, and with inferior men also, bringis not said by what methods. 惟時, ing the latter to approve and attain to the highest 云云,-Ts'ae expands this :一當日 當時之 ercellence. 有猷有為 民亦皆於君之極與之保 守不敢失所謂踢保也nature, which will sustain them against temptato be 有守, to have that firm and resolved 言皇極君民所以相與者 tion. 念之‘think of them,''bear them 如此, the people, after that, guard and pre serve the perfection of the sovereign for him, not daring to lose it or let it drop. This is what is shown by The whole tells us what a mutual interest the ruler and the people have in this royal perfection.' It is really difficult to say what the whole tells us. The student will not fail to observe how the in mind.' This is = 'give to such your confidence. You may repose trust in them.' 不協于極‘do not harmonize with– have not yet attained to—the highest excellence.' 不罹于咎=不陷於惡 The不一而不, with the adversative force viscount of Ke begins here to address himself of, and yet.' These are a class of mediocre to king Woo.汝極 10. Royal per fection will banish from the empire all selfish con individuals, different from and inferior to the former. 而康而色-Gan-kwð, taking federacies. 淫朋=邪黨(bad, corrupt 而一汝, took this as addressed to king Woo: condescend to those inferior men.' But he is then obliged to understand another as parties’淫 has here its frequent meaning of -汝當安汝顔色以謙下人, 過,‘beyond bounds. Comp. 朋淫于 you ought to compose your countenance, and 家 in the ‘Yih and Tseih,' p. 8. 人無有 比德-the here, in opp. to the 民 above, is understood to mean 有位之 人, men having office.' fi is used in a bad Sense. 比德=私相比附, (selfish combining.' VOL. III. is about i. q. the nominative to 日‘when men say,' &c,. It is better to take, with Choo He, 而康 而色, as referring to the class of men just described, and when they are pleased, and look so, saying,' &c.. Tsao says:- -見於 42 于而汝厥其之獨 之子 其家弗正 無時 人而能畏極 好人使旣邦有高○人德 德斯有富其為明,無斯汝 汝其好方昌使○虐其則 雖辜于穀凡羞人譏惟錫 satisfaction appears in their countenances, and they say—'Our love is fixed on virtue,' do you then confer favour on them. Those men 12 will in this way advance to the perfection of the sovereign. Do not oppress the friendless and childless; do not fear the high and 13 illustrious. When men have ability and administrative power, cause them still more to cultivate their conduct, and the prosperity of the country will be promoted. All right men, having a competency, will go on to be good. If you cannot make men have what they love in their families, they will only proceed to be guilty of crime; 小而有安和之色發於中| mentioned in par.11, having the ability, and 而有好德之言,云云 conservative (有守) element. If they can 錫之福福 here ●祿 one of the be led on to this 使羞(一)其行 'five happinesses.' 時(=是人其| –they may be employed, and their employment 惟皇之極-the ‘Daily Explanation, paraphrases this: 將見惟是庶民 感發于怠受之已深鼓舞 于錫福而不倦斯同歸惟 之極而信能以保極矣 12. Tsae says this par. completes the meaning of the one which precedes, and serves to introduce that which follows. To me it interrupts the train of thought, fugitive as that is. Gan-kwǔ says that =單無兄 弟‘solitary, without brothers,' and that 獨 is 無子, (childless, 13. Tsae says that this paragraph speaks of‘men who are in office' (此言有位 the practical capacity, but being without the will conduce to the prosperity of the country. in a moral sense as= 'correct men.' I think his view is right. Ts'ae understands the phrase in an official sense, and official employment: The phrase may be so mysit=在官之人, ‘men who are in taken; but the other view suits the whole paragraph better. 旣 富‘being en riched,' having remunerative office conferred on them. 穀=善,‘good’方穀‘then they will be good Tsae makes this="then you may require them to be good.' The idea is the same with that which Mencius often insists on, that men, when raised above the pressure of want, are likely, may be expected, to cultivate the moral virtues. Though I have 者也)This is in accordance with the dis- | followed Gan-kwǒ in his view of 正人I tinction made between 庶民 and in cannot accept his explanation of this par. 10, This is the general view of the critics. -see the註疏 I do not think it can be altogether sustained. ...... The‘men’may not be in ofice, but only aspi-辜-the principal difficulty here is with 有 rants for it. They are inferior to those first 好于而家. I take 好 in the 3d tone, 王蕩無王無好之偏 道 黨之有遵 手黨 路作主 無惡之有 14 偏遵道,作王無作 while they do not love virtue, though you confer favour on them, they will involve you in the guilt of employing them thus evil. “ Without deflection, without unevenness, Pursue the Royal righteousness; Without any selfish likings, Pursue the Royal way; Without any selfish dislikings, Pursue the Royal path; Without deflection, without partiality, and 有好as=有所好 ‘to have what | crime, may afterwards be put in remunerating they love,' meaning the means of comfortable offices; but the opportunity has been lost by the living. 而家=其所有家, their families;'-the being taken as merely a pause or rest of the voice. Possibly it may = = 汝,‘your,’and 家 may be, by synecdoche, for 國家, so that 而家 =‘your country.' I prefer the other construction however. 時人斯其辜是人則將 陷於罪. The whole is in opposition to the preceding clause.-'Let the sovereign employ and remunerate those able and well-meaning men, and they will go on to be really good. If sovereign. He will only now reap the fruit of his want of wisdom in dealing with them in the past. P.14. An ancient Song, descriptive of the royal perfection, and stimulating men to imitate it. and Kaou-yaou in the Yih and Tseih.' The 6 We may compare with it the songs of Shun lines are composed of four characters, and every two lines rhyme together after a fashion. The general opinion is that the song was not com posed by the viscount of Ke, but that it was a well-known piece, which had come down from the Hea times, and which he recites to king Woo. 無偏無陂遵王之 on the contrary they are neglected, and left to 義-Sze-ma Ts'een gives 頗 for 陂, and suffer penury, they will lose their self-respect, there can be no doubt this was the reading till and proceed to become evil.' Hoo Yih-chung the reign of the emperor Heuen-tsung ( (胡一中;Yuen dyn.) explains the passage | 宗) of the Tang dynasty. A proclamation of very much in the same way. He says:一好 his, in the year 744, is still extant, ordering the 者自愛重也家謂有家者 Change from 頗to陂, that there might be a 凡正長之官汝當厚祿而 thyme with 義 and referring to the language 使之富足方能為善汝若 of the Yih in the diagram 泰無平不 先祿之使富彼且不自 陂, as suggesting the latter character, which 于其有家無所顧藉 But we might still retain 頗, and read 義 則是人將陷於罪 于其 as go, to rhyme with it. 儀, which is a deriva·用咎,一such men, falling off into is in meaning much the same as the other. tive from it, is allowed to be sometimes pro |