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于而汝厥其之獨 之子 正

其家

攸 人而能畏極時好 好人使旣邦有高○YM 德 德斯有富其為明無斯汝 汝其好方昌使◎虐其則 雖辜于穀几羞人談惟錫

satisfaction appears in their countenances, and they say 'Our love is fixed on virtue,' do you then confer favour on them. Those men 12 will in this way advance to the perfection of the sovereign. Do not oppress the friendless and childless; do not fear the high and 13 illustrious. When men have ability and administrative power, cause them still more to cultivate their conduct, and the prosperity of the country will be promoted. All right men, having a competency, will go on to be good. If you cannot make men have what they love in their families, they will only proceed to be guilty of crime; 外而有安和之色發於中| mentioned in par.11, having the ability, and 而有好德之言云云 錫之福-福 here 祿 'five happinesses.' 時(是)人其 惟皇之極-the‘Daily Explanation, paraphrases this:-將見惟是庶民 感發于怠受之已深鼓舞 于錫福而不倦斯同歸惟 皇之極而信能以保極矣

one of the

12. Tsśae says this par. completes the
meaning of the one which precedes, and serves
to introduce that which follows. To me it
interrupts the train of thought, fugitive as that

is. Gan-kwǒ says that 発一單無兄
弟‘solitary, without brothers,' and that 獨
is 無子, childless.

the practical capacity, but being without the

conservative (有守) element. If they can
be led on to this-使羞(=進)其行
may be employed, and their employment
―they
凡厥正人,Gan-kwǔ takes 正
正值之人

will conduce to the prosperity of the country.

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in a moral sense as – 人

correct men.' I think his view is right. Ts'ae

understands the phrase in an official sense, and
orficial employment
says it =在官之人, ‘men who are in

official employment.' The phrase may be so
taken; but the other view suits the whole
paragraph better.

既富:being

en

riched,' having remunerative office conferred on

them. 穀一善, ‘good.方穀‘then

they will be good, Tsae makes this = 'then

you may require them to be good.' The idea is the same with that which Mencius often

13. Ts'ae says that this paragraph speaks insists on, that men, when raised above the

of

6 men who are

pressure of want, are likely, may be expected,

to cultivate the moral virtues. Though I have

in office'(此言有位 者也) This is in accordance with the dis- | followed Gan-kwǒ in his view of 正人工

tinction made between 庶民 and in cannot accept his explanation of this 方穀;

par. 10. This is the general view of the critics. −see the 註疏
註疏 汝弗能 其

I do not think it can be altogether sustained.

The ‘men' may not be in office, but only aspi

rants for it. They are inferior to those first

.....

principal difficulty here is with 有 辜:-the

好于而家 I take 好 in the 3d tone,

14

王蕩無王無好之偏汝錫 道無黨之有遵義無用

手黨王路作王無陂福 夺無道無惡之有遵◎其 偏遵道,作王無作

while they do not love virtue, though you confer favour on them,

they will involve you in the guilt of employing them thus evil.

“ Without deflection, without unevenness,

Pursue the Royal righteousness;

Without any selfish likings,

Pursue the Royal way;

Without any selfish dislikings,

Pursue the Royal path;

Without deflection, without partiality,
Broad and long is the Royal path.
Without partiality, without deflection,
The Royal path is level and easy;

and 有好 as =有所好‘to have what | Crime, may afterwards be put in remunerating they love,' meaning the means of comfortable offices; but the opportunity has been lost by the sovereign. He will only now reap the fruit of his want of wisdom in dealing with them in the past.

living. 而家=其所有家‘their

families;'-the being taken as merely a pause or rest of the voice. Possibly it may

汝, ‘your,’and 家 may be, by synecdoche, for 國家, so that 而家 =‘your country.'

I prefer the other construction however.

時人斯其辜=是人則將 陷於罪. The whole is in opposition to

the preceding clause.-'Let the sovereign employ and remunerate those able and well-meaning

men, and they will go on to be really good. If

P. 14. An ancient Song, descriptive of the royal perfection, and stimulating men to imitate it.

We may compare with it the songs of Shun lines are composed of four characters, and every

and Kaou-yaou in the Yih and Tseih.' The

two lines rhyme together after a fashion. The

general opinion is that the song was not com

posed by the viscount of Ke, but that it was a well-known piece, which had come down from the Hea times, and which he recites to king

Woo. 無偏無陂 遵王之

on the contrary they are neglected, and left to 義-Sze-ma Tseen gives 頗 for 陂, and suffer penury, they will lose their self-respect, there can be no doubt this was the reading till and proceed to become evil.' Hoo Yih-chung the reign of the emperor Heuen-tsung

(胡一中;Yuen dyn.) explains the passage 宗) of the Tang dynasty. A proclamation of very much in the same way. He says:一好 his, in the year 744, is still extant, ordering the 者自愛重也家謂有家者 change from 頗 to陂, that there might be a 凡正長之官汝當厚祿而 thyme with 義 and referring to the language 使之富足方能為善汝若 of the Yih in the diagram 泰無平不 先祿之使富彼且不白 陂, as suggesting the latter character, which 于其有家無所顧藉 But we might still retain 頗, and read retain, 義 則是人將陷於罪 于其 as go, to rhyme with it. 儀, which is a deriva·用答,-such mon, falling off into tive from it, is allowed to be sometimes pro

is in meaning much the same as the other.

15

之厥其是敷日其其道反 敷庶訓訓言皇有有正

言民○于是極極極直側 是極凡帝之○歸會王

Without perversity, without one-sidedness,

The Royal path is right and straight.

Seeing this perfect excellence,

Turn to this perfect excellence."

He went on to say, "This amplification of the Royal perfection contains the unchanging rule, and is the great lesson;-yea, it is the 16 lesson of God. All the multitudes, instructed in this amplification of the perfect excellence, and carrying it into practice, will approxinounced so; and, in fact, is the phonetic ‘a term of introduction’; Hea Seuen, 更 element in 義 itself. Këang Shing edits—|端辭 辭‘a term indicating a change in the 無偏無頗遵王之誼. The dict. discourse or argument, 皇極之敷

also says that was the reading of the old the diffuse discourse of Royal perfectext. I have not found any authority for this. tion.' We must understand all the amplification which the viscount had given of the phrase

Ts'ae observes that 偏好

in the first three couplets, are descriptive of

risings of selfishness in one's own mind, and

偏 反, and側 in the next three, are

descriptive of the manifestations of selfishness
In one's conduct.
A distinction is made

between 道 and 路 in this way:一道 is the

皇極是彝-4一常; it is con

stant, invariable.'是訓‘it is the lesson * for all. 于帝其訓from God is

its lesson." We must wish that the language of this par. had been more explicit. I will here

again make use of the words of Chin Ya-yen,

ideal character of the Royal course, always while confessing my own want of appreciation

right(以其為事物之當然日 道);路 is that course, as it is to be actually trodden by all (以其為天下之共 由日路) 王道平平一手

of what awakens so much enthusiasm in him,

and other Chinese critics:一聖人在上
旣建極而以身教于天下
復數言而以言教于天下
蓋身教者示以躬行踐履
之實言教者使其歌
詠而得二者不可偏廢也
天下惟理為 常:

is read p'een, to rhyme with. The phrase is
explained by 平易 會其有極
歸其有極-Lin Che-k'e says on this :
一建極者如北辰之居所
而會其極歸其極者則如
衆星之拱北辰也(The per-
fection, set up, is like the north pole-star訓是理

至大皇極之 言純乎 理,故謂之

謂之

本之

天惟

occupying its place. Meeting with the perfec- 上帝降衷

tion and turning to it, is like all the other stars

moving towards–doing homage to the pole 異於降衷

star.'

Pp. 15, 16. The viscount of Ke celebrates the

description which he has given of the fiaydd perfec- 也天者其不

tion, and the glorious issue to which it leads.

乙惟而可之人一16

言故於也是乃之:

15. The 日, at the beginning, must have 箕人者其 言之天 子 for its subject. Ts'ae calls it 起語

者也

16. 極

子訓

下民之是

柔弗
弗克 日德天

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友平剛

克灣

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沈 克日王光行 正三正○母日以

直日直六以天近

惟克友柔二三為子天

mate to the glory of the son of Heaven, and say, 'The son of Heaven is the parent of the people, and so becomes the sovereign of the empire.'

17 [vi.] "Sixth, of the three virtues.-The first is called correctness and straightforwardness; the second, strong government; and the third, mild government. In peace and tranquillity, correctness and straightforwardness must sway; in violence and disorder, strong government must sway; in harmony and order, mild government must sway. For the reserved and retiring there is the strong rule; for the lofty and intelligent there is the mild rule.

之敷言 is of course 皇極之敷 character. 17. 正直 -see in p. 14, 言: Medhurst erroneously translates the 王道正直 This is the course that the

clause carry out these wide-spread instruc- perfect sovereign will naturally and usually tions.' The people are supposed to repeat and take.

croon over the amplification,-especially the

song, teaching themselves and one another, and

to be aroused to carry the lessons into practice,

剛克‘strong subduing.' This is

the course of the perfect sovereign, when it is

necessary for him to put on his terrors.

till they attain to a perfection in their degree, mild subduing.' This is his course,

equal to that of the sovereign in this.

天子·云云,the people are the subject of the here. Hea Seuen would refer it to 箕子, like the 日 in the last par.. but he must be wrong. 天子,‘the Son of

Heaven;'-see Part III., Bk. IV., 5.

Pp. 17–19. Of the three virtues. The three virtues are characteristics of the imperial rule; –they are not personal attributes of the sove' reign, but the manifestations of the perfection which is supposed to have been described in the

last Division. Their names are 正道剛 克 and 柔克 Tsae makes the names 正直剛, and柔; but the omission of

the in the case of the second and third gives them too much the appearance of personal attributes. The second and third are chiefly dwelt on, this division being supplementary to the last,-to show how the Royal perfection will deal with times and cases of an abnormal

when it is proper for him to condescend to

weaker natures. 彊弗友-友
friendly,' 'disposed to be friendly,' must here
be taken a3= = 'compliant,' ' obedient.'
燮和‘harmonious,' 'mild., 沈潛

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the former of these characters signifies 'to sink beneath the water,' and the second, 'to dive.Disappearance,' being hidden,' belongs to both these things, and hence the combination is used in the text to denote individuals who are reserved and retiring, wanting in force

of character. In 高明,“the high and intelligent,' we have the opposite of them, those

in whom the forward element predominates.

|
class,-to encourage them, and the 'mild rule'
to the latter,-to repress them. The use of the
virtues 'is thus different from what it appears to
be in the clauses that precede. Chinese critics
do not venture to find fault with this;-to me
it makes the text perplexing and enigmatical.

The ‘strong rule' must be applied to the former

二十節

無威

而害福食有惟作 民國于作 作辟福 疑用人而威臣福玉惟 擇僭用家玉 之 作食牌 建忒側凶食有威臣作

18 "It belongs only to the prince to confer favours, to display the 19 terrors of inajesty, and to receive the revenues of the empire. There should be no such thing as a minister conferring favours, displaying the terrors of justice, or receiving the revenues of the country. Such a thing is injurious to the families, and fatal to the States of the empire;-small officers become one-sided and perverse, and the people commit assumptions and excesses.

20[vii.]“ Seventh, of the examination of doubts. Having chosen and

18, 19. The prerogatives of the ruler must be strictly maintained. Some critics would remove

these paragraphs to the last Division. One

certainly does not readily perceive what connection they have with the three virtues that have just been spoken of. We can hardly venture on the step of removing them, however, and putting them in another place;-we must be content with them where they are, acknowledging the vexation which their inconsequence occasions

us. Only the prince 作福, ‘rouses up, em

ploys, the various happinesses;' i.e., he is the

source of all favours and dignities. In the
same way he only 作威—is the source of all
punishments and degradations. 惟辟玉
食‘only the prince the gemmeous food.
食=珍食, the pearly or precious food,
each grain of rice or other corn being spoken

of as a gem or pearl. There is no 作, it will
be seen, between 辟 and 玉食, and we

must therefore supply another verb, and one, it seems to me, of a different meaning. Lin Chek'e, without repeating the 1, or supplying any other verb, yet understands the clause according to the analogy of the two preceding ones, and takes the as meaning all the badges of distinction and favour conferred by the

sovereign on his princes and ministers. There is thus no intelligible difference between the

first clause, 惟辟作福, and this. Ts'ae says that the

the precious grain,' is what the people contribute to their

rulers (下之所以奉上). He must be right. 玉食'the revenues' of the State; and we must understand the verb,, 'to enjoy,' 'to receive,' before the phrase. According to this view, is to be interpreted not of the emperor only, but of all the princes, large and small, in their several States as well. Kang-shing, Ma Yung, and Wang Suh all insist

on this. Ma Yung's words are- -辟君也 玉食美食不言王者關諸 侯也. Gan-kwǒ does not speak distinctly

on the point; but Ying-tă, in his gloss on the other's annotation, refers to Wang Suh's view, observing that, as the princes, in their several

States, had the power of rewards and punishments, and, he might have added, the right to the revenue, this interpretation is perhaps correct. It does seem strange thus to pass from

the person and govt. of the emperor; but so it is.

其害于而家凶于而國

−see on好于而家, in par.13. There

is the same difficulty in determining the meaning. The two last clauses show how the injury and ruin will arise. There will be a general disorganization of social order, each lower rank trying to usurp the privileges of that above it; comp. Mencius I., Bk. I., i., 4. and R

are again opposed to each other, as in the 10th and other paragraphs.

Pp. 20-31. Of the examination of doubts. The course proposed for the satisfaction of doubts shows us at how early an age the Chinese had come under the power of absurd supersti

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