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哉俾 姑息人來 。 0 如無是言 將惟則逾我流難多

逾 流 日

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2 — they mostly love their ease. In reproving others there is no

difficulty, but to receive reproof, and allow it to have a free course, 3 this is difficult!' The sorrow of my heart is this, that the days and

months pass away, as if they would not come again. 4 " There were my old counsellors, I said, “They will not accom

I modate themselves to me,' and I hated them. There were iny new counsellors, and I would for a time give my confidence to them.

I do not know whether we should accept | all that is intended; but I do not see the apthe testimony of the preface or that of Ts'een propriateness of the sentiment as an introducon this point. But the thing is of little moment. They agree in making the speech refer to the

tion to what follows. 受責俾如 defeat which had been incurred by the duke's t-'to receive reproof, and cause-allow-it refusal to listen to wise counsel.

to be like flowing water. The meaning is that The Book is found in both the texts.

tre reproof is not resisted, but flows on freely. CONTENTS. The general nature of these may

Gaubil mistook the sense, and has translated be gathered from the preceding note; but what

-- recevoir les avis et les reprimandes des is really said is more vague and less to the point autres, sans les laisser couler comme l'eau, c'est of the occasion than we might have expected. là la difficultè.' The “Complete Digest' says that parr. 2, 3 de

P. 3. The duke deplores the swift passing away clare the fact of the duke's repentance; parr. 4, 5, the grounds of it; and parr. 6—8, the sincerity of time. 逾 and 邁 are to be taken as synor emphasis of it. P. 1. The duke seeks to engage the attention of From Ying-ta's notes on Gan-kwo's comment

onyms =過or往, to more on; to proceed. his officers. 我士一my officers' All

ary, we see that he read j, and not Z his ministers are so denominated. ## But those terms were anciently interchanged. = solemnly tell. 2 Ź - Whichever we read here, it is to be taken in the “the head (=the most important, the chief)

sense of the ori, 'to return,' “come round.' of all words. The duke means the ancient The duke is conscious that he has done wrong; saying which he proceeds to state, and which what he deplores is that the wrong cannot be seemed to him, in the mood of mind in which he was, to be so important. Ying-tă gives for

undone. The day is past, and it will not come the clause - # #ity 4 Ź again

, that he might do differently on it. 最要者

P. 4. He acknowledges his error in rejecting the

advice of his aged counsellors and following that P. 2. The saying of the ancients, that it is easy of new men, and declares he will not do so again. to give and difficult to receive reproof. 民 | By 古之謀人, 'ancient counsellors,' the

(#- people duke intends" Pih-le He and Këen-shuh, who

-all are naturally thus,--they are most for plea- advised him against attempting to surprise sure. Choo He said he thought that this Ch'ing ; and by 4 Ź, modern or clause simply meant that it is the disposition of recent counsellors,' he means Ke-tsze and the most men to love ease' (FEEL other officers who seduced him to the underWEEKEZÉ). This is probably taking. = I said to myself. #PAT


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皇俾惟不它既番髮然以 俾

既音 然 多君截違传番則尚為

截 苍 有 截我勇我良飲親

我 之善尚夫尚士所詢雖

七月 辭贏不射有旅茲則 味我言欲之力0黄云


Although it may be so with old men and new, hereafter I will take

advice from the men of yellow hair, and then I shall be free from 5 error. That good old officer !—all his strength is exhausted, but

may I still have him! That dashing brave officer !- his shooting and charioteering are faultless, but I had rather not wish him! As to men of quibbles, skilful at cunning words, and able to make the superior man change his purposes, what have I to do with making much use of them ? 一其不就我意,乃忌疾之1' strength. 一

ht='has failed.” But iti See other explanations of this in Woo Ch‘ing has always a moral sense,='a failure,' an and Këang Shing, the latter of whom adopts a dif- error,' 'a sin.' We can understand our moral ferent reading,—as usual. Both their construc- meaning of 'failure' arising from the primary

material meaning of the term, but we are called tions are intolerably harsh. 姑將以

tỆ 10 sai

to suppose a reverse process in regard to the 為親姑且将以為可親而 LK L M FT XL in usage of the Chinese character. Of all the

critics only one Hi Žfor a time I thought they might felt the pinch of this difficulty, and he supposes have my confidence, and be counselled with that the duke is referring to an incident which

occurred on the setting forth of the ill-fated 雖則云然 converts the cases of expedition. The three commanders were the those counsellors into general characteristics of sons of the two aged ministers who were opposold and new men.

ed to it; and when the troops were leaving the

capital, the old men wept bitterly. This led to P. 5. Old counsellors ; martial counsellors ; and some strong language about them from the

duke, and Ts'ae would make the language= crafty counsellors.

#kt- There is that good old officer, whom I blamed (read po) 番 is best taken as 老貌 the for his want of strength!' But this is much

forced, and after all the idea of the want or appearance of age. The WE 1E-failure of strength must somehow be introduced

into the version. Moreover, the duke is here the appearance of boldness;' and # # = speaking of different classes’of counsellors, in *** 54, the appearance of disputatious consequence of what had occurred to himself

indeed, but generally, and without particular ness.' Gan-kw), indeed, makes - reference to the men who had advised, or blam

ed, or sanctioned the expedition to surprise 武, brave and martial. The phrase has this Ching. 射御不違=善射善 meaning in the She King, but we cannot admit it here. It is inappropriate to the old counsel- tip THE* This officer violates lors. See Ming-shing, in loc. is here equal in nothing the rules of his art. 赢言巧 to the later this old.tif FI EX TVT-1, artful speech.' 易辭to change Gan-kwó makes tie HI - Fj, meaning his words ;' such change of course growing out

the strength of all the members. It is better of a change of purpose. - , - leisure. to take thiff = 2 or hiking , the backbone,' and The duke says he had no leisure he had some


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thing better to do than-to attend to such understand til Hj as simply equivalent to



民之 已有其
亦以其 有容心斷

職保 之人休斷

歲。孫能雷) 技其



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6 “I have deeply thought and concluded;—Let me have but one

resolute minister, plain and sincere, without other abilities, but having a simple complacent mind, and possessed of generosity, regarding the talents of others, as if he himself possessed them; and when he finds accomplished and sage-like men, loving them in his heart more than his mouth expresses, really showing himself able to bear them :-such a minister would be able to preserve my descendants and my people, and would indeed be a giver of benefits. P. 6. The duke's conception of a thoroughly good Both the one and the other

状, to be conand valuable minister. 味味我思之, strued with 斷斷 休休易 -Gan-kwo joined this to the preceding par., and for #EŻ W TË f , easy, straightforward, and 思之 gives = 我前多有之,以

loving good.' K'ang-shing defines it by WWE # in . ## ' the appearance of generous forbearFormerly I had many such, because I thought ance.' 不管謂心之所好甚

. But the balancing of the sentences in par. 5 shows FEZETT that we ought to stop at #1 Ź, and that if that the love in his heart is greater than the

'() # # Ź must belong to another language in his mouth expresses" (Woo Ch'ing). 味我思之 subject. 味味一深潛, deeply. 味

For m是能容之,the Greate From o to the end of par. 7 is quoted in

Learning gives , which is an emphatic 是 the "Great Learning,' Comm. x. 14, with some

以保我子孫黎民。以 trifling variations in particular characters. Këang Shing edits the text here, now retaining

| 故能保安我子孫黎民-on

能 the characters in the textus receptus, and now these accounts (i.e., with these qualities, thus giving those of the Great Learning ;'-but on endowed) he is able to protect,' &c. For no critical principle that I can see. 7 mit ti ti ti the 'Great Learning' 介臣,-in the Great Learning' we have

gives 亦有利哉, which is easier to 个臣, a single minister'介 gives as the construe. Ts-ae defines hit by 'to preside idea of “ resolute. Ma Yung explains it by Tik over,' the idea being that from such a man 介一心端怒者,斷斷一誠

benefits, and only benefits, would come.

office, that over which he presided, would be, Ź the appearance of sincere simplicity.'

as it were the making of the people prosperous For to the Great Learning' has and happy.'




哉。孫以不彥疾 慶。 懷 由0黎達里

不達聖以人高 亦一邦民能是而惡






7 “But if the minister, when he finds men of ability, be jealous and hates them ; if, when he finds accomplished and sage-like men,

; he oppose them and do not allow their advancement, showing himself really not able to bear them ;—such a man will not be able to protect my descendants and people; and will there not indeed be

dangers from him? 8 The prosperity and unsettledness of a State may arise from one

The glory and tranquillity of a State also may perhaps arise from the excellence of one man.

P. 7. A thoroughly bad and dangerous minister. ( the dict. the first definition of thử is For , to cover over,' the “Great Learning' | 'a tree without branches, which gives us the idea has k synonymous nearly with # For of a sterility. The opposite idea is conveyed by 不達 it has 不通,but that variation

榮 a plant in the glory of its leaves and does not affect the meaning at all.

is formed from 阜 and 毁 P. 8. A summury statement of the consequences

abbreviated, and =“a mound falling to pieces.' flowing from the good and bad minister respectively. By the 'one man’ to whom such consequences The general meaning of the terms ti ne is are attributed, either of good or evil, we are to. sufficiently determined by their opposition to

understand the good minister of par. 6 or the

bad one of par. 7. This is the opinion of Ts'ae, 榮懷 The critics generally content theme | arter Gan-laws, and of the commentators generselves with saying that they=73, unrest.'

ally. The editors of Yun-ching's Shoo, however,

call attention to the opinion of Leu Tsoo-hëen But that is the idea conveyed by P alone, as its

and some others, that the duke intends himself

as the one man' of the State. This does not oposite 懷安, or tranquility: Now in seem at all likely.

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Parts of the whole Book are indicated by I., II., &c.; separate Books by i., ii. &c.;

Parts of Books by Pt. i., Pt. ii., Sc.; and Paragraphs by 1, 2, 8c.


Ancients, emblematic figures of the, II. iv. 4.
– lessons of the, must be followed, IV. viii. Pt.

iii. 3: V. ix. 5, 21, 22: xv. 14, 15: xx. 16:
Ability, three grades of, V. xix. 4, 6.

xxiv. 11.
Abstinence from spirits inculcated on the young, - important saying of the, V. xxx. 1.
V. x. 4.

Announcement of Yu's completed work, III. i.
Acts of Shun as emperor, II. i. 15—27.

Pt. ii. 23.
Address of king Woo to the princes, V. iii. 5–8. of Chung-hway, IV. ii. title.

of the duke of Chow and others to king of T'ang, iii. title.
Ching, xix. 1.

of the completion of the war by Woo, V. iii. 3.
Administration of Shun, II. i. 5—12.

the Great, vii. title, 1.
commencement of Yu's, ii. 9—19.

to the prince of K‘ang, ix. tille.
Adinonition of Yu to the emperor, II. iv. 2.

about Drunkenness, x. title.
- of E Yin to T'ae-këă, IV. iv. 8: vi. 1.

of the duke of Shaou, xii, title.
- to the prince of K'ang, V. ix. 18, 19, 22—24. - concerning Lö, xiii. title.
- of the duke of Chow to Ching, xv. 12--19: - of the royal will to the officers of Shang, xiv.
xix. 16-22.

1: xvii. 2.
– to Chung of Tsae, xvii. 2–8.

of king K'ang, xxiii. title.
- of king P‘ing to prince Wăn, xxviii. 4. Antiquity, Yaou and Shun studied, V. xx. 3.
Advice to the young, V. x. 4, 5.

Anxiety, trembling, of king Muh, V. xxvi. I.
– the duty of listening to good, xv. 18-19. Anxious thought, mecessity of, IV. v. Pt. iii. 8:
- given by all the princes to K‘ang, xxiii. 2, 3. viii. Pt. ii. 6.
Affection between Fung and the duke of Chow, connected with the dignity of the emperor,
V. ix. 14.

xii. 9, 23: xvi. 18.
Affections, Heaven has no, &c., IV. v. Pt. iii. Appearance of Foo Yuě, IV. viii. Pt. i. 3.
1; V. xvii. 4.

Arbitrary, Heaven's bestowments on men not,
Against Luxurious Ease, V. xv. title.

IV. ix. 3.
Aged, exhortation to respect the, V. xii. 12. Archer, Pwan-kăng's will like an, IV. vii. Pt.
Agriculture, Yaou's efforts to promote, I. 3, 10.

i. 15.
- Tseih, the minister of, II. i. 17, 18: iv. I: V. | Archery, II. iv. 6: IV. v. Pt. i. 7.
xxvii. 8.

Archives of the Yin dynasty, V. xiv. 19.
Aim, necessity of a high, V. xx. 17.

Armies, the imperial, III. ii. 1:ivl: V.xxiii. 3.
Altars, the duke of Chow makes two, V. vi. 4. - of king Woo, V. i. Pt. ii. 1 ; Pt. iii. 1.
Anarchy in Show's reign, IV. xi. 3.

Arrangements, the five, V. iv. 4, 8.
Ancestors send down calamities from heaven on Arranger of the Ancestral temple an officer

their unworthy posterity, IV. vii. Pt. ii. 11 under Shun, II. i. 23.

Artful-tongued men unfit for office, V. xix. 20.
direction with regard to the worship of, ix. 5. Arts, men of, V. xix. 9.
Ancestral temple, II. i. 8, lõ, 23: ii. 19: IV. iv. Assembly at Măng-tsin. V. i. Pt. i. 1.
8: V. Pt. i. 2: vi. 10.

Assessors to Heaven, the deceased emperors of
- worship, IV. iv. I: V. i. Pt. i. 6; Pt. iii. 3: Yin were, V. xvi. 8.
iii. 3.

Assistant, God gave Woo-ting a good, IV. viii.
Ancient times, the teachings of, V. xxvii. 2.

Pt. i. 2.


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