玷尙 出度質用矢 爾邊戎 不 可磨 同可磨也斯言之 為也。白 也。 敬 儀。 玷無 方。 矢戎兵 用戒戎作 之章 修爾車馬 八民謹爾侯 So as to be a pattern to the people. Have in good order your chariots and horses, 作。弓 Your bows and arrows, and [other] weapons of war; – To be prepared for warlike action, To keep at a distance [the hordes of] the South. 5 Perfect what concerns your officers and people; Be careful of your duties as a prince [of the kingdom];一 To be prepared for unforeseen dangers. Be cautious of what you say; Be reverentially careful of your outward demeanour; A flaw in a mace of white jade May be ground away; But for a flaw in speech Nothing can be done. sink down; 胥一相, together;" 以 =‘and | have given it in the translation (質者平 thereby L.5. 廷內or庭内,the court yard, and what is inside of it.’(The line,' it is observed, 'seems to say nothing forcible, but it includes the putting away of slander and of venery, the despising of wealth, and setting a high price on virtue.'L. 6.章=表,‘a signal , 治民成就之義人, as distinguished from 民= ‚='men in office.' L. 2 should be decisive against any reference of the ode to king Le. 爾侯度='the measures or rules which you, as one of the princes of the kingdom, should observe (諸侯所守 L.8. 渴一遠,‘to keep at a distance. As 之法度) L.3不虞 is a common ex Yen Ts'an says, 用此以邊遠蠻方, 使之不敢來侵 St 5. L. 1.質 is defined by 成 and定 成 probably being understood in the sense of 平 ‘to pacify,' ‘to reduce to a state of order, for sudden emergencies,'–dangers pression that had not been foreseen, or specially provided for. I. 6. 柔=柔順, (mild. See a proof of the value Confucius set on 1.7–10, in the Ana, XI.v. 斯言‘this word;’any word. 玷‘a flaw, 'a defect.' 不可為 不可修為 cannot be repaired,' i. e., In the 'Flower and Essence of the She,' however, VOL. IV. 65 愆柔 視繩。民 報。言 顏。友的 在顏。 相 爾1 爾萬 室。遐 不 矣。易 李奇 爾不君靡子 讐可莫曲 逝捫言 無逝 朕無 遐子。不孫友。德 尙有輯承繩庶不無舌。曰 6 Do not speak lightly; your words are your own:– Do not say, 'This is of little importance.' No one can hold my tongue for me; Words are not to be cast away. Every word finds its answer; Every good deed has its recompense. If you are gracious among your friends, And to the people, as if they were your children, Your descendants will continue in unbroken line, Looked at in your chamber, St. 6. On the importance of being careful of I cannot suppose that the are the one's words. L.1. We have the same characters children of the people, or any class different in II.v.III. 8; but the force of 由言 is here from the庶民 Twan Chang-woo (段昌 more apparent; or, at least, they may have a meaning quite applicable here and justifiable, 武; Sung dyn.) says, 此小子正讀 that does not present itself in the former pas- 庶民,‘The 小子 here means nothing sage. Yen Ts'an explains the phrase by É more than the people.' The translation shows 由之言 words from one's self,'–which my view of the line. 繩繩 are one's own. L.2 is to be taken with re ference to the speech; Do not say that what you utter is of little importance. L1.3,4. 捫 持 (to hold’逝去,‘to go. Words once spoken go away from the utterer, and can not be recalled. Ll. 5,6.讐一答 ‘to be responded to;"–synonymous with 報. L1.7 10 give an illustration of what is here said. will be kindness shown both in word and deed. The 'friends' are the ruler's ministers and great officers, with whom he was in the habit of associating. Yen Ts'an expands 1.8 -as in I.i.V. 2. St. 7. Carefulness in speech enforced by spiritu al considerations. L1.1–3. 友君子=友 friendly with superior men.. 於君子, 輯一和 (to be harmonious,' 'to make har monious;’–as often. L.3gives a thought as it passes through the mind of the individual spoken wrong?” 退=何‘how,why? Ll. 4,5. Being in the 室 or ‘chamber'was a very different thing from being in the society of friends, and a man might think it was not necessary to keep himself under restraint there; but the monitor requires that he should do so. All of−' Am I not; –may I not be doing what is into一下及庶民與其小子, but this is indicated by the 尙. The open court 投不不俾辟思可觏日不 You ought to be equally free from shame before the light which shines in. Do not say,‘This place is not public; No one can see me here.' The approaches of spiritual Beings Cannot be calculated [beforehand]; But the more should they not be slighted. 8 O prince, let your practice of virtue Be entirely good and admirable. Watch well over your behaviour, And allow nothing wrong in your demeanour. Committing no excess, doing nothing injurious;— There are few who will not in such a case take you for their pattern. When one throws to me a peach, I return to him a plum. in Chinese houses, to which several roofs con- gest' remarks that after verge, which receives the water from them, and serves to admit the light to the rooms below, is called the 屋漏 or‘dripping place of a we must make a short pause or halt(辟爾·略頓), and that the 俾is emphatic(俾字着力)辟 is of, 'a law,' 'to take the law from.' Yen house.' From the connection of the phrase here, directly addressed to Woo, and must be transhowever, with the chamber, I prefer to inter-lated, O ruler.. It seems strange that the pret it of the opening or window in the north- lines should ever have been construed differentwest wall, through which the light was admit- ly; and yet the old school takes in the sense ted(日光所漏入). L1.6-10. 無 =毋imperative; 莫 is indicative, =‘there is none;' is expletive; is the final particle; 度, ‘to measure’or ‘calculate;’射 =厭, (to dislike,' to be tired of; 矧= ·how much more,' or ‘how much less,' accord you (ie., from king Le, supposing the lesson is addressed to him), and your conduct is their pattern; you ought to make them good and ad mirable!” Ll.3-6. 淑一善,‘well’止一 容止, the behaviour,' generally. 僭-差 ing to the connection. See 11.8,10 quoted in 'to be in error.', 'to injure,' i.e., to the ‘Doctrine of the Mean,'XVI.4. St. 8. The sure issue and influence of virtuous be injurious to virtue. L.6=少不為人 conduct in a ruler. L1.2. 辟一君,‘a ruler,’所法則者 The鮮 gives to the line and refers to duke Woo. The Complete Di- a general force and application; but we can 於民愚順哲維之實以 人。德 絲染 乎各人。 子。心 乎小子 未知 德之行 人告之話 僭R維 維人殺 To look for horns on a young ram Will only weary you, my son. 9 The soft and elastic wood Can be fitted with the silken string. The mild and the respectful man Possesses the foundation of virtue. There is a wise man; I tell him [good] words, 《虹小子 以李 彼童而角 And he yields to them the practice of docile virtue. There is a stupid man; He says on the contrary that my words are not true:- 10 Oh! my son, When you did not know what was good, and what was not good, hardly give it in a translation any other reference than to duke Woo. L1.7- 10 are illustrations of the truth insisted on, and of the absurdity of expecting the same result in any other way. L.9 will be understood by comparing it with 1. 12 in the last stanza of II. vii. VI., duke Woo's ode against drunkenness. 虹 訌,‘to scatter and confuse' The 小子, *little son' addressed to a man of 95, is dwelt on as showing the earnestness of Woo, and his desire to be kept ever in mind of his duty. St. 9. On docility in receiving good advice. Ll. 1–4. 荏染 is defined as (soft-looking (柔 貌)' and which means 'soft' has here the additional meaning of (lasting (柔忍之 木)’given to it. 一夜, ‘to cover;' here = to fit with. Such wood, fitted with the string, becomes a bow,一-an article of use and value; and serves with the poet to introduce the idea of the mild and humble man, who has in his qualities the capacity of becoming truly virtuous. Ll. 5-10. The and the of st. 1 reappear. Both Maou and Choo under- L.7 is construed by the critics as -順其德 tue [in the words], and practises it.’I prefer own docile virtue. L.10 appears to be a reflection on the two cases which have just been stated. As Choo puts it, 一言人心不 同愚智相越之遠也·This is much more natural and simple than to hear in it a remark of the stupid man :– You think so, but other people may have a different opinion.' As Yen Ts'an has it,一人各有意見 何得以汝所見為是 St. 10. If people will not learn, it is in consequence of their self-sufficiency. What is excusable in a child may justly be required from a grown man who has been well taught. L. 1. (read woo) F, |