תמונות בעמוד
PDF
ePub

日善常康而者聚。則因
入亦
亦是氓施

以國失善日者悖故散奪 偽無之 惟亦而言財是 寶以卖得命悖入悖散故 舅為楚之不而貨而則財 犯寶書不于出悖出民聚

9. Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people.

ro. And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same.

[graphic]
[graphic]
[ocr errors]

II. In the Announcement to K'ang, it is said, The decree indeed may not always rest on us;' that is, goodness obtains the decree, and the want of goodness loses it.

[ocr errors]

12. In the Book of Ch'u, it is said, The kingdom of Ch'ù does

not consider that to be valuable. It values, instead, its good men.'

to Yin by P'an-kăng, about B.C. 1400, after which the dynasty was so denominated. 上帝, according to Chù Hsi, means‘they were the sovereigns of the realm, and corresponded to (fronted) God.' K'ang-ch'ăng says: -'Before they lost their people, from their virtue, they were also able to appear before Heaven; that is, Heaven accepted their sacrifices.’Lo Chung-fan makes it:They har

monized with God; that is, in loving the people.

one another. Ying-tâ explains them-'people wrangling for gain will give reins to their rapacious disposition. 9. 財散 (wealth

being scattered,'-that is, diffused, and allowed to be so by the ruler, among the people. The collecting and scattering of the people are to be understood with reference to their feelings towards their ruler. ro. The‘words' are to be understood of governmental orders and enactments. 悖, read pei, = 逆, to act con

K'ang-ch'ǎng's interpretation is, I apprehend, trary to,' 'to rebel,' that which is outraged

the correct one.

6.慎乎德-德 here, being 理, (what is right,' or, in the first place, according to Chù Hsi, is the illustrious virtue” 民心, ‘the people's hearts,' and, in the second place,君心,‘the ruler's heart.'

at the beginning of the book. His opponents

say that it is the exhibition of virtue; that is,

of filial piety, brotherly submission, &c. This Our proverb 'goods ill-gotten go ill-spent '——

is more in harmony with the first paragraph are used as

of the chapter. 8. 外 and 內

verbs, 輕重, (to consider slight,' 'to con

sider important.’爭民‘will wrangle

[ocr errors]

might be translated by 貨悖而入者,

亦悖而出, but those words have a dif.

ferent meaning in the text. II. See the K'ang

Káo, par. 23. The only difficulty is with 吁

the (i. e. with the) people.' The ruler will be trying to take, and the people will be trying K'ang-ch'ǎng and Ying-tâ do not take it as an to hold. 施奪, the will given(i. e. lead expletive, but say it=於, in,' or 'on;The the people to, teach them)-'rapine.' The appointment of Heaven may not constantly rest two phrases he will be against the people, on one family.' Treating in this way, the and will set them against himself, and against supplement in the Shû should be 'us.' 12. The

違之俾不通實不能容以

疾以惡之人之彥聖

民尙亦有利哉人之有技

能容之以能保我子孫

好之不啻若自其口出

[graphic]

哉。1

焉斷為

斷寶亡 如今,秦人 有無誓無

之焉技若

人其有寶

聖之心

有出其
其有 有休个親

以而技黎 技黎

實心技休臣以

13. Duke Wǎn's uncle, Fan, said, Our fugitive does not account that to be precious. What he considers precious, is the affection due

to his parent.’

14. In the Declaration of the duke of Ch'in, it is said, 'Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind; and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and blackhaired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them :such a minister will not be able to protect my sons and grandsons Book of Ch'ù is found in the國語,Narratives its able and virtuous ministers. 13. 舅犯

of the States,' a collection purporting to be of 'uncle Fan;' that is, uncle to Wän, subsethe Châu dynasty, and, in relation to the other quently marquis, commonly described as duke,

is to Lû. The exact words of the text do not

States, what Confucius's ' Spring and Autumn' of Tsin. Wăn is the 亡人, or, ‘fugitive.'In occur, but they could easily be constructed the early part of his life, he was a fugitive, and from the narrative. An officer of Ch'û being

sent on an embassy to Tsin, the minister who received him asked about a famous girdle of Ch'u, called, how much it was worth. The officer replied that his country did not look on such things as its treasures, but on

suffered many vicissitudes of fortune. Once, the

duke of Ch'in(秦)having offered to help him, when he was in mourning for his father who had expelled him, to recover Tsin, his uncle Fan gave the reply in the text. The that in the translation refers to getting the kingdom. 14.

6

[blocks in formation]

殆不

人夷哉。能

不為不唯保

[graphic]
[graphic]

舉愛

以是請人能不

黄唯仁人放流之进

不能保我子孫黎民亦日

[graphic]

得故拂之退能人謂

之君人所退先見諸日

and black-haired people; and may he not also be pronounced dangerous to the State?'

15. It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, 'It is only the truly virtuous man who can love or who can hate others.'

16. To see men of worth and not be able to raise them to office ; to raise them to office, but not to do so quickly:-this is disrespectful. To see bad men and not be able to remove them; to remove them, but not to do so to a distance:-this is weakness.

17. To love those whom men hate, and to hate those whom men love-this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so.

18. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.

"The declaration of the duke of Ch'in' is the last reciprocity, expounded in the second paragraph. book in the Shu-ching. It was made by one of Lo Chung-fan contends that it is the dukes of Ch'in to his officers, after he had

親民者

sustained a great disaster, in consequence of the lover of the people.' The paragraph is In

neglecting the advice of his most faithful closely connected with the preceding.

minister. Between the text here, and that 放流之之 refers to the bad minister,

which we find in the Shû, there are some dif

ferences, but they are unimportant. 15.仁 there described. The 四夷, (four 1; see 人 is here, according to Chû Hsi and his fol. the Li Chi, III. iii. 14. 不與同中國 lowers, the prince who applies the principle of =不與之同處中國, will not dwell

[graphic]
[graphic]

者有身財為道驕

者也上不

不者 者也未

察长

也未

於孟有

雞獻府義

而以

豚子庫其不

伐日財事好

[ocr errors]

身者之食生

財舒者有

冰畜非不義未發則寡大

19. There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.

20. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life.

21. Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a State, collected in the treasuries and arsenals, did not continue in the sovereign's possession.

22. The officer Măng Hsien said, He who keeps horses and a carriage does not look after fowls and pigs. The family which

together with him in the Middle Kingdom.' The paraphrasts all explain by 'early.' China is evidently so denominated, from its

being thought to be surrounded by barbarous 遠, 3rd tone, but with a hiphil force. 退is tribes. 惟仁人能云云, see Ana. referred to放流 in last paragraph, and , 遠 lects, IV. iii. 16. I have translated 命 as if to不與同中國· 17. This is spoken of

it were

which K'ang-ch'ǎng thinks should the ruler not having respect to the common feelings of the people in his employment of be in the text. Ch'ăng ↑ () would sub-ministers, and the consequences thereof to stitute, idle,' instead of, and Chu Hsi himself., Ist tone, is used as in Analects, does not know which suggestion to prefer. Lo XI.ix.4,or=the preposition 平。 This paraChung-fan stoutly contends for retaining and interprets it as 'fate,' but he is obliged to supply a good deal himself, to make any sense of the passage. See his argument, in loc.

=

graph speaks generally of the primal cause of gaining and losing, and shows how the principle of the measur ing-square must have its root in the ruler's mind. So, in the The great course is explained

之必 長利
長利有與
為盜

之至 至之人

亦無如之何矣此謂

菑害至雖有美

之小人之使爲國

矣務
務義謂

彼財

與其有聚歛之臣

之家不畜聚歛之臣

之家不畜牛羊百乘

[graphic]

臣,乘

善者也。以

keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues.’ This is in accordance with the 'saying: -'In a State, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.'

23. When he who presides over a State or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a State or family, calamities from Heaven, and injuries from men, will befal it together, and, though a good man may take his place, he will not be able to by Chû as the art of occupying the throne, and therein cultivating himself and governing

others' Ying-ta says it is ‘the course by

which he practises filial piety, fraternal duty, benevolence, and righteousness.'

and

is the way to permanent prosperity and wealth. 22. Hsien was the honorary epithet of Chung

sun Mieh(),aworthyminister of Lû under

the two dukes, who ruled before the birth of Confucius. His sayings, quoted here, were preserved by tradition, or recorded in some Work

which is now lost. 音(read chu)乘馬

are here qualities of the same nature. They are not contrasted as in Analects, XIII. xxvi. 19. This is understood by K'ang-ch'ǎng as requiring the promotion of agriculture, and that is included, but does not exhaust the meaning. The consumers are the salaried officers of the government. The sentiment of the whole is good; where there is cheerful industry in the, or high officers of a State, kept ice for use people, and an economical administration of

–on a scholar's being first called to office, he was gifted by his prince with a carriage and four horses. He was then supposed to withdraw from petty ways of getting wealth. The

the government, the finances will be flourish- in their funeral rites and sacrifices. 伐冰,

ing. 20. The sentiment here is substantially with reference to the cutting the ice to store

the same as in paragraphs 7, 8. The old inter-it; see the Shih, I. xv. Ode I. 8. 聚歛之

pretation is different :-"The virtuous man uses

his wealth so as to make his person distin臣, , see Analects, XI. xvi. 23. 彼為善

guished. He who is not virtuous, toils with

'con

his body to increase his wealth. 2. This 之善 isused as a verb, = 以為善, shows how the people respond to the influence siders to be good.' 不以利為利以 scattering of his wealth on the part of the latter, 義為利-see Mencius, I. Pt. I. i, et passim.

of the ruler, and that benevolence, even to the

« הקודםהמשך »