敏” 功 喪 國官人。仁 量姓 謹權 官四方之政行焉興滅 五節 是富雖有周親不 公信重民焉度在親 則則民天贏修子 說民食 食T 滅廢 如 罪在朕躬周有大賚善 4. Châu conferred great gifts, and the good were enriched. 四 5. Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.' 6. He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course. 7. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him. 8. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices. 9. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted. year, its terms, months, and days, all described | to God by T'ang, on his undertaking the overin a calendar, as they succeed one another with throw of the Hsia dynasty, which he rehearses determined regularity. Here, ancient and to his nobles and people, after the completion modern interpreters agree in giving to the expression the meaning which appears in the of his work. T'ang's name was 履 We do translation. I may observe here, that Chû not find in the Shû-ching the remarkable desig Hsi differs often from the old interpreters in nation of God—皇皇后帝. For the explaining these passages of the Shû-ching, but I have followed him, leaving the correctness or grounds on which I translate by God, see my work on 'The Notions of the Chinese con incorrectness of his views to be considered in the annotations on the Shû-ching. 3. Before 日here we must understand湯, the desig nation of the founder of the Shang dynasty. The sentences here may in substance be col cerning God and Spirits.’后 now generally used for 'empress,' was anciently used for lected from the Shi-ching, Pt. IV. iii. 4, 8. it is an adjective, or in apposition with 帝 Down to 簡在帝心 is a prayer addressed|The sinneris Chieh (桀), the tyrant, and last L 怨子曰斯子何 欲惠何可曰如, 而而謂以尊斯張 不 不不 而費子泰勞子屏從孔 利子張而而曰子四政子 之曰曰不不君張惡矣。日, CHAP. II. I. Tsze-chang asked Confucius, saying, ‘In what way should a person in authority act in order that he may conduct government properly?' The Master replied, 'Let him honour the five excellent, and banish away the four bad, things; then may he conduct government properly. Tsze-chang said, : What are meant by the five excellent things?' The Master said, 'When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.' 2. Tsze-chang said, e What is meant by being beneficent without great expenditure ?’ The Master replied, When the person in authority makes more beneficial to the people the things from which sovereign of the Hsiâ dynasty. The ministers not come to save them from their sufferings of God' are the able and virtuous men, whom by destroying their oppressor. The remaining T'ang had called, or would call, to office. By paragraphs are descriptive of the policy of king 簡在帝心, Tang indicates that, in his Wû, but cannot excepting the 8th one, be traced punishing or rewarding, he only wanted to act in the present Shû-ching. 1, paragraph 9, is in harmony with the mind of God. 無以 in the 4th tone. See XVII. vi, which chapter, 萬方=萬方小民何預焉 as in 2. HOW GOVERNMENT MAY BE CONDUCTED WITH the translation. In the dictionary, it is said 而萬姓悦服(I distributed great re wards through the kingdom, and all the people ching, Pt. V. i. sect. II. 6, 7. The subject in generally, resembles this paragraph. EFFICIENCY, BY HONOURING FIVE EXCELLENT THINGS, AND PUTTING AWAY FOUR BAD THINGS:A CONVERSATION WITH TSZE-CHANG. It is understood that this chapter, and the next, give the ideas of Confucius on government, as a sequel to those of the ancient sages and emperors, whose principles are set forth in the preceding chapter, to show how Confucius was their proper were pleased and submitted.' 5. See the Shû- successor. 1. On 從政 see VI. vi, but the 雖有周親受。衬, tyrant of the gloss of the i says 從政只泛 Yin dynasty. 周一in the sense of至. 過說行政不作為大夫從政 here denotes generally the practice of governis used in the sense of, to blame.-The ment. It is not to be taken as indicating a people found fault with him, because he did|minister. We may, however, retain the proper 之而張之 尊而 之暴慢令致期謂之賊猶 而殺謂之虐不戒視成 得 瞻 驕 大家 勞斯 仁又焉貪君子無牌 勞而勞之又誰怨欲而 斯不亦惠而不費乎擇 望其不無 賊成不平 而衣亦眾仁擇 猶謂教子 子畏冠泰寡而可 they naturally derive benefit;-is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;-is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;–is not this to be majestic without being fierce?' 6 3. Tsze-chang then asked, 'What are meant by the four bad things?' The Master said, To put the people to death without having instructed them ;-this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;–this is called injury. And, generally, in the giving pay 因民云云 meaning of the phrase, Confucius describing 猛 -see VII. xxxvii. 2. principles to be observed by all in authority, is instanced by the promotion of agriculture. and which will find in the highest their noblest embodiment. The 日講 favours this view. 擇可勞云云 is instanced by the em ployment of the people in advantageous public works. 欲仁云云 is explained :− Desire for what is not proper is covetousness, but See its paraphrase in loc. I have therefore translated #by-' a person in authority.' 勞而不怨−see IV. xvii, though the application of the terms there is different. to universal advantaging, his desire does not cease, then, with a heart impatient of people's 而不驕- -see XIII. xxvi. 威而不 shadowed by his benevolence has not reached if, while the wish to have the kingdom over evils, he administers a government impatient 不為知 言立知君 命子之 也無也禮子無 出納之吝 之與人也 以不無也以不司。也 or rewards to men, to do it in a stingy way;-this is called acting the part of a mere official.' CHAP. III. 1. The Master said, 'Without recognising the ordin ances of Heaven, it is impossible to be a superior man. 2. Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. 3. Without knowing the force of words, it is impossible to know men.’ SARY TO BE KNOWN. I. of those evils. What he desires is benevolence; | 3. THE ORDINANCES OF HEAVEN, THE RULES OF and what he gets is the same; –how can he be PROPRIETY, AND THE FORCE OF WORDS, ALL NECESregarded as covetous ?' 3. is explained here 知 here is not only by, 'to require from.' We may get that meaning out of the character, which = 'to examine,' to look for.' A good deal has to be supplied, here and in the sentences below, to bring out the meaning as in the translation. (knowing,' but (believing and resting in. 命 is the will of Heaven regarding right and wrong, of which man has the standard in his own moral nature. If this be not recognised, 猶之 is explained by均之 and seems to a man is the slave of passion, or the sport of me to be nearly = our on the whole.’出 ‘giving out,' i.e. from this, and ‘presenting, i. e. to that. The whole is understood to refer to rewarding men for their services, and doing it in an unwilling and stingy manner. feeling. 2. Compare VIII. viii. 2. 3.知 here supposes much thought and examination of principles. Words are the voice of the heart. To know a man, we must attend well to what and how he thinks. THE GREAT LEARNING. 大 焉者 庶由 獨人也初孔子學 爲學次第 也於今可見古 初學入德之門 而論孟次之學 乎是次篇 學學存者古 門而學 My master, the philosopher Chăng, says: The Great Learning is a Book transmitted virtue. by the Confucian School, and forms the gate by which first learners enter into That we can now perceive the order in which the ancients pursued their learning is solely owing to the preservation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error.' TITLE OF THE WORK. 大學The Great paraphrasts who follow him says-大是 Learning. I have pointed out, in the prole. 大人與小子對大 means adults, gomena, the great differences which are found among Chinese commentators on this Work, on almost every point connected with the criticism and interpretation of it. We encounter them here on the very threshold. The name itself is simply the adoption of the two commencing characters of the treatise, according to the custom noticed at the beginning of the Analects; but in explaining those two characters, the old in opposition to children.' The grounds of Chû Hsî's interpretation are to be found in his very elegant preface to the Book, where he tries to make it out, that we have here the subjects taught in the advanced schools of antiquity. I have contented myself with the title-The Great Learning,' which is a literal translation of the characters, whether read as and new schools differ widely. Anciently, 大大學or大學 was read as, and the oldest commentator whose notes on the work are preserved, Chang K'ang-ch'äng, in the last half of the 2nd cena tury, said that the Book was called, well to translate this, and all the other notes THE INTRODUCTORY NOTE.-I have thought it and supplements appended by Chû Hsî to the original text, because they appear in nearly all the editions of the work, which fall into the hands of students, and his view of the classics 以其記博學,可以為政, (ber is what must be regarded as the orthodox one. cause it recorded that extensive learning, which The translation, which is here given, is also, was available for the administration of govern- for the most part, according to his views, ment.' This view is approved by K'ung Ying- though my own differing opinion will be found freely expressed in the notes. Another ver ta (孔穎達), whose expansion of K'ang | sion, following the order of the text, before it ch'ang's notes, written in the first half of the was transposed by him and his masters, the and without reference to his interpre 7th century, still remains. He says一大學,tion will be found in the translation of the 至道矣 大學 means the highest prin- Li Chi.―子程子,see note to the Analects, ciples.’Chû Hsi's definition, on the contrary, I.i.. The Ch'ăng here is the second of the two is—大學者大人之學也,大學 brothers, to whom reference is made in the promeans the Learning of Adults' One of the legomena. 孔氏, Confucius,'= the K'ung, |