而物知其者誠者 者正 其 后物在知先其意先其 知格格致致意欲誠心欲 Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. 5. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their quires the heart to be correct,' and that again | As that exists in the Lî Chî, the 7th paragraph that the thoughts be sincere. Chû Hsi defines of this chapter is followed by as 身之所主,what the body has for its lord, and 意 as心之所發! 'what the sends forth.' Ying-tâ says: ferred and made the 5th chapter of annota 此為知之至也, which he has trans tions. Ying-ta's comment on it is: The root means the person. The person (i. e. personal 萬慮謂之心 that which compre- character) being regarded as the root, if one hends and embraces all considerings is called can know his own person, this is the knowledge of the root; yea, this is the very extremthe Zity of knowledge. If we apply this conclusion 心;為情所意念謂之意ity 'the thoughts under emotion are what is called to the clauses under notice, it is said that wishing to make our thoughts sincere we must is then the metaphysical part of first carry to the utmost our self-knowledge, and our nature, all that we comprehend under the terms of mind or soul, heart, and spirit. This is conceived of as quiescent, and when its activity is aroused, then we have thoughts and purposes relative to what affects it. The 'being sincere' is explained by, real.' The sincerity of the thoughts is to be obtained by 致知, which means, according to Chû Hsi, carrying our knowledge to its utmost extent, with the desire that there may be nothing which it shall not embrace.' This knowledge, finally, is realised. The same authority takes things,' as embracing, this extension of self-knowledge. Now, the change of the style indicates that the relation of and is different from that of the parts in the other clauses. It is not said that to get the one thing we must first do the other. Rather it seems to me that the 格物 is a consequence of 致知, that in it is seen the other. Now, a rule or pattern,' and E, 'to correct,' are accepted meanings of, and being taken generally and loosely as things, will tell us that, when his self-knowledge is com, 'affairs,' as well. sometimes-plete, a man is a law to himself, measuring, and measuring correctly, all things with which = = to come or extend to,' and assuming that the 'coming to' here is by study, he makes it he has to do, not led astray or beclouded by 'to examine exhaustively,' so that them. This is the interpretation strongly in 格物 means exhausting by examination sisted on by, the author of the the principles of things and affairs, with the. It is the only view desire that their uttermost point may be into any sympathy with which I can bring my reached. We feel that this explanation can- mind. In harmony with it, I would print not be correct, or that, if it be correct, the teaching of the Chinese sage is far beyond and above the condition and capacity of men. How can we suppose that, in order to secure sincerity of thought and our self-cultivation, there is necessarily the study of all the phenomena of physics and metaphysics, and of the events of history? Moreover, Chú Hsî's view of the two last clauses is a consequence of the alterations which he adopts in the order of the text. as a paragraph by itself, bedescribed in paragraphs 4, 5. Still there are tween the analytic and synthetic processes difficulties connected with it, and I leave the vexed questions, regretting my own inability to clear them up. Par. 5. The synthesis of the preceding processes. Observe the of the preceding paragraph is 者其品 人、下 而脩,而至 后 者厚未之有也 天治 子國 而治脩以治家正意 其者身至而齊而誠 所否 於后家后意 薄本。 齊身 身誠 thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their States were rightly governed. Their States being rightly governed, the whole kingdom was made tranquil and happy. 6. From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides. 7. It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for. changed into, and how (the second, or to the root. Chû Hsi makes the root here to be the person, but according to the preceding lower first tone) now becomes 治, the 4th tone. 冶is explained by攻理, the work of ruling,' and 治by理效,‘the result.' 后 is used for 後, as in par. 2. Par. 6. The cultivation of the person is the prime, radical thing required from all. I have said above paragraph, it is the cultivation of the person which is intended. By the 末 or 'branches' intended the proper ordering of the family, is the State, the kingdom. The family,' how. ever, must be understood in a wide sense, as meaning not a household, but a clan, embracing all of the same surname. 厚薄,‘thick,’ that the Great Learning is adapted only to a and 'thin,'-used here metaphorically. T sovereign, but it is intimated here that the people also may take part in it in their degree., according to Chû Hsî, means 'the family,' 天子,‘Son of Heaven,' a designation of the and所薄, the State and the kingdom,'but Sovereign,以其命于天,‘because he is ordained by Heaven’壹是一切 that I cannot understand. is the same as the root. Mencius has a saying which may ‘all.’Chăng K'ang-ch'ăng, however, says: —— illustrate the second part of the paragraph.– 壹是專行是也,壹是 means that they uniformly do this.' 於所厚者薄,無所不薄,He, who is careless in what is important, will be Par. 7. Reiteration of the importance of attending careless in everything.' handed The preceding chapter of classical text is in the words of Confucius, down by the philosopher Tsăng. The ten chapters of explanation which follow contain the views of Tsang, and were recorded by his disciples. In the old copies of the work, there appeared considerable confusion in these, from the disarrangement of the tablets. But now, availing myself of the decisions of the philosopher Ch'ăng, and having examined anew the classical text, I have arranged it in order, as follows: COMMENTARY OF THE PHILOSOPHER TSÅNG. CHAPTER I. 1. In the Announcement to K'ang, it is said, 'He was able to make his virtue illustrious.' CONCLUDING NOTE. It has been shown in the chapters. It was, no doubt, the occurrence of prolegomena that there is no ground for the, in the four paragraphs here, and of the distinction made here between so much ching attributed to Confucius, and so much傳, commentary, ascribed to his disciple Tsång. The invention of paper is ascribed to Ts'âi Lun (蔡倫), an officer of the Han dynasty, in the time of the emperor Hwo (1), 4 A. D. 89 or phrase 明德, which determined Chû Hsi to form them into one chapter, and refer them ros. Before that time, and long after also, slips Fáng (封), called also K'ang-shû (康叔; of wood and of bamboo (簡) were used to write and engrave upon. We can easily con: 康, the honorary epithet) on appointing him ceive how a collection of them might get dis- to the marquisate of. The subject of arranged, but whether those containing the referred. We cannot determine, from this Great Learning did so is a question vehemently is king Wan, to whose example K'ang-shu is disputed., the chapter of paragraph, between the old interpretation of 右經一章,‘the classic on the right;’如左,‘on the left –these are expressions = our ‘preceding,' and ‘as follows,' indicating the Chinese method of writing and printing from the right side of a manuscript or book on to the left. COMMENTARY OF THE PHILOSOPHER TSANG. 1. THE ILLUSTRATION OF ILLUSTRIOUS VIRTUE. The student will do well to refer here to the text of 'The Great Learning,' as it appears in the Li Chi. He will then see how a consider ;' 德, as = virtues,' and the new which under judge,' 'to examine.' The old interpreters explain it by E, 'to correct.' The sentence is part of the address of the premier, Î Yin, to Tai-chia, the second emperor of the Shang dynasty, B. C. 1753-1719. The subject of able portion of it has been broken up, and transposed to form this and the five succeeding is T'ai-chia's father, the great Tang. Chû Hsi I. 故雖誥新園 君舊日日湯明右 自 帝甲 子弗作日 所命民又銘 首 大甲日顧天之明 無其新新盤 之也。 不維詩日日 章 用新。日新苟 釋 其是周康 日 德 2. In the T'ai Chiâ, it is said, 'He contemplated and studied the illustrious decrees of Heaven.' 3. In the Canon of the emperor (Yâo), it is said, 'He was able to make illustrious his lofty virtue.' 4. These passages all show how those sovereigns made themselves illustrious. The above first chapter of commentary explains the illustration of illustrious virtue. CHAP. II. I. On the bathing-tub of T'ang, the following words were engraved: : If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation. 2. In the Announcement to K'ang, it is said, 'To stir up the new people.' 3. In the Book of Poetry, it is said, 'Although Châu was an ancient State, the ordinance which lighted on it was new.' 4. Therefore, the superior man in everything uses his utmost endeavours. The other school = understands by the Heaven-given, is self-evident in the 1st and 3rd paragraphs. illustrious nature of man. The description of the chapter, as above, is a misnomer. 1. This fact about T'ang's bathingtake the phrase more generally, the tub had come down by tradition. At least, we ‘displayed ways' of Heaven. 3. See the Shû. ching, I. i. 2. It is of the emperor Yao that this is said. 4. The three quotations. must be referred to the do not now find the mention of it anywhere but here. It was customary among the ancients, as it is in China at the present day, to engrave, all about them, on the articles of their furniture, such moral aphorisms and lessons. 2. See the Kang Káo, par. 7, where K'ang-shû is exhorted to assist the king 'to settle the decree of Heaven, and 作新民 which 2. THE RENOVATION OF THE PEOPLE. Here the character, 'new,' 'to renovate,' occurs five times, and it was to find something corresponding to it at the commencement of the work, which made the Ch'ǎng change the of new, as recently subjected to Châu. 3. See the Shih-ching, III. i. Ode I. st. I. The subject of may mean to make the bad people of Yin into good people, or to stir up the new people, i. e. 民 into 新. But the新here have nothing the ode is the praise of king Wän, whose virtue to do with the renovation of the people. This led to the possession of the kingdom by his 於為君穆以隅。止。 慈人止文人子詩詞 在 極。 The above second chapter of commentary explains the renovating of the people. CHAP. III. 1. In the Book of Poetry, it is said, 'The royal domain of a thousand lî is where the people rest.' 2. In the Book of Poetry, it is said, ‘The twittering yellow bird rests on a corner of the mound.' The Master said, 'When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird ?? 3. In the Book of Poetry, it is said, " Profound was king Wăn. With how bright and unceasing a feeling of reverence did he regard his resting-places !" As a sovereign, he rested in benevolence. Asa minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith. 4. In the Book of Poetry, it is said, " Look at that winding-course House, more than a thousand years after its rise and establishment of the Shang or Yin first rise. 4. is the rooo i around the capital, 君子 is here the man of rank dynasty. and office probably, as well as the man of vir- and constituting the royal demesne. The quo tue; but I do not, for my own part, see the particular relation of this to the preceding paragraphs, nor the work which it does in relation to the whole chapter. 3. ON RESTING IN THE HIGHEST EXCELLENCE. The frequent occurrence of in these paragraphs, and of, in par. 4, led Chû Hsi to combine them in one chapter, and connect 各有所當止之處, everything has the place where it ought to rest.’But that surely is a very sweeping conclusion from the words. 2. See the Shih-ching, II. viii. Ode VI. st. 2, where we have the complaint of a down-trodden man, contrasting his position with that of a them with the last clause in the opening para- bird. For 緡 here, we have 綿 in the Shih graph of the work. 1. See the Shih-ching, IV. iii. Ode III. st. 4. The ode celebrates the ching. are intended to express the |