תמונות בעמוד
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11

CHAP. XXIV. Shift-sun Wfi-shfi having spoken revilingly of Chung-mi, Tsze-kung said, ‘ It is of no use doing so. Chung-mi cannot be reviled. The talents and virtue of other men are hillocks and mounds, which may he stepped over. Chung-mi is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself oti'from the sage, what harm can he do to the sun or moon '? He only shows that he does not know his own capacity.’

CHAP. XXV. I. Ch'an Tsze-ch‘in, addressing Tsze-kung, said, ‘ You are too modest. How can Chung-ni be said to be superior to you ? ’

2. Tsze-kung said to him, ‘For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

3. ‘ Our Master cannot be‘attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.

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4. ‘ Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage’s rule:—he would plant the people, and forthwith they would be established ; he would lead them on, and forthwith they would follow him ; he would make them happy, and forthwith multitudes would resort to his domz'nions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to l ’

here to Tsze-kung, and Hsing Ping says that the translation, is quite as much as it denotes.

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\ v ‘,¢_-_‘ _‘ .%%%sfi ik CHAPTER I. 1. Yao said,‘ Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.’

2. Shun also used the same language in giving charge to Yii.

3. Tang said, ‘I, the child Li, presume to use a dark-coloured victim, and presume to announce to Thee, 0 most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, 0 God. If, in my person, I commit ofl'ences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit ofi'ences, these offences must rest on my person.

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Hmme or THIS Boom—i E, % :_ verbal accuracy, or, possibly, the Shii-ching, as ‘ , _ _ it was in his days, may have contained the

Y9” Bald, No- 2°- Hsmg ng says: passages as he gives them, and the variations -‘This Book records the words of the two be owing to the burning of most of the classical sovereigns, the three kings, and of Confuciusy books by the founder of the Ch‘in dynasty, and throwing light on the excellence of the ordin- their recovery and restoration in a mutilated ances of Heaven, and the transforming power Bilate- I. We do not find this address of Yale of government. Its doctrines are all those of to Shun in the Shh-ching, Pt. I, but the difl'ersages,worthy of being transmitted to posterity. ent sentences may be gathered from Pt. II. ii. On this account, it brings up the rear of all the 14, 15, where we have the charge of Shun to other Books, without any particular relation Yu_ Ygo's reign commenced B_c_ 5,357I and tolth‘ifm? ‘mnPd‘f‘teby’ Pl'ewdlLLg-i Y,_ after reigning 73 years, he resigned the admin' Rumpus MD “M75 or A0sum" U’ istration to Shun. He died 3.0. 2257, and, two

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Shu-ching. But there are many variations of dience to the will of the people. i z E language. The compiler may have thought it . , sufficient, if he gave the substance of the original fii htemny’ the represented and calculated

in his quotations, without seeking to observe a numbers of heaven,’ i. e. the divisions of the

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4. Chan conferred great gifts, and the good were enriched.

5. ‘Although he has his near relatives, they The people are throwing b

my virtuous men. One man.’

are not equal to ame upon me, the

6. He carefully attended to the weights and measures, examined the body of the laws, restored the discarded oflicers, and the good government of the kingdom took its course.

7. He revived States that had been extinguished, restored fami

lies 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 achieve

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By his ustice, all were delighted.

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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

ve excellent, and banish away the four bad, things ;—then may he

conduct government properly.’
by the five excellent things ? ’
in authority is beneficent without

Tsze-chang said, ‘ What are meant The Master said, ‘ When the person

great expenditure; when he lays

tasks on the people without their repining; when he pursues what he

desires without being covetous ; w

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without being proud; when he is majestic without being fierce.’ 2. Tsze-chang said, ‘ What is meant by being; beneficent without

great expenditure ? '

The Master replied,

hen the person in

authority makes more beneficial to the people the things from which

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not come to save them from their sufferings by destroying their oppressor. The remaining paragraphs are descriptive of the policy of king Wu, but cannot, excepting the 8th one, be traced in the present Shu-ching. ff, paragraph 9, is in the 4th tone. See XVII. vi, which chapter, generally, resembles this paragraph.

2. How GOVERNMENT MAY as coxnucrnn wrru EFFICIENCY, BY HONOURING FIVE 1“ananTHINGS, AND Purrme AWAY FOUR BAD THINGS :— A CONVERSATION wrm Tszs-cnme. 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

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