慎爾石所母 交所母詩於於從 辟瞻巖 云在左面 則有巖詩惡之 樂 此所所 為國赫 之所 只 天者赫節此 下 僇 可尹 南謂之民 以民山民民 左右 毋毋 詩品 不具維之之交道交 not therewith follow those who are before him; what he hates to receive on the right, let him not bestow on the left; what he hates to receive on the left, let him not bestow on the right:-this is what is called “The principle, with which, as with a measuring square, to regulate one's conduct." 3. In the Book of Poetry, it is said, " How much to be rejoiced in are these princes, the parents of the people!" When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people. 4. In the Book of Poetry, it is said, “Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you." Rulers of kingdoms may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the empire. eight paragraphs, and teaches that the most im- | portant result of loving and hating in common with the people is seen in making the root the primary subject, and the branch only secondary. Here, in par. 11, mention is again made of gaining and losing, illustrating the meaning of the quotation in it, and showing that to the collection or dissipation of the people the decree of Heaven is attached. The fourth part consists of five paragraphs, and exhibits the extreme results of loving and hating, as shared with the people, or on one's own private feeling, and it has special reference to the sovereign's employment of ministers, because there is nothing in the principle more important than that. The 19th par. speaks of gaining and losing, for the third time, showing that from the 4th par. downwards, in reference both to the hearts of the people and the decree of Heaven, the appli cation or non-application of the principle of the measuring-square depends on the mind of the sovereign. The fifth part embraces the other paragraphs. Because the root of the evil of a sovereign's not applying that principle, lies in his not knowing how wealth is produced, and employs mean men for that object, the distinetion between righteousness and profit is here much insisted on, the former bringing with it all advantages, and the latter leading to all evil consequences. Thus the sovereign is admonished, and it is seen how to be careful of his vir tue is the root of the principle of the measuringsquare; and his loving and hating, in common sympathy with the people, is its reality.' 1. There is here no progress of thought, but a repetition of what has been insisted on in the the first two last chapters. In 老老,長長 characters are verbs, with the meaning which it requires so many words to bring out in the translation. 弟=悌孤—properly, fa 末用此有乎國則峻配 也德有人德是得命上 外者財此有故國不帝 本本有有德君失易儀未 内也財土此子眾道監喪 末財此有有先則得于師 爭者有土人,慎失眾殷克 配上帝儀監干 云殷之未喪師克 5. In the Book of Poetry, it is said, " Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved." This shows that, by gaining the people, the kingdon is gained, and, by losing the people, the kingdoin is lost. 6. On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure. 7. Virtue is the root; wealth is the result. 8. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine. 是, and the therless ;'here,=‘the young and helpless.’倍毛詩注疏 takes it as= whole is. I gladden these princes, the parents rence to office, and specially to the imperial or of the people. 4. See the She-king, II. iv. Ode VII. st. 1. The ode complains of the emperor Yew (y), for his employing unworthy minis ters., read tsee, meaning 'rugged and - lofty-looking.', 'all.', read p'eih, as in ch. viii. 僇 is explained in the dict. by 辱,‘disgrace) Choo He seems to take it as =戮, ‘to kill,' as did the old commentators. highest. 絜矩之道,一絜 is a verb, read They say he will be put to death by the people, as were the tyrants, Këě and Chow.’5. See the She-king, III. i. Ode I. st. 6, where we have 宜 for 儀, and 駿 for 峻. The ode is supposed to be addressed to king Shing (成), = Ode V. st. 3. The ode is one that was sung at to stimulate him to imitate the virtues of his festivals, and celebrates the virtues of the grandfather Wan. the sovereigns of the princes present. Choo He makes 只 (read Yin dynasty. The capital of the Shang dyche, up. 2d tone) an expletive. Ching's gloss, in | uasty was changed to Yin by P·wan-kang, B. C. 惟 日善 常康而者聚 善楚 以國失 是 民 悖故散奪 者、悖 為無之則惟亦 而 寶以得命悖入悖散 舅為楚之不而貨而則 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. 10. 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. 11. 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. 12. In the Book of Ts'oo, it is said, “The kingdom of Ts'00 does not consider that to be valuable. It values, instead, its good men." 1400, after which the dynasty was so denomi another. Ying-tă explains them-'people wran gling for gain will give reins to their rapacious nated. 配上帝 acc. to Choo He, means they were the sovereigns of the emperor, and disposition. 9. 財散, ‘wealth being scattered' corresponded to (fronted) God.) Kang-shing that is, diffused, and allowed to be so by the says: Before they lost their people, from their ruler, among the people. The collecting and virtue, they were also able to appear before scattering of the people are to be understood Heaven; that is, Heaven accepted their sacri- with reference to their feelings towards their fices' Lo Chung-fan makes it. They har-ruler. 10. The 'words' are to be understood of monized with God; that is, in loving the people.' governmental orders and enactments. Keang-shing's interpretation is, I apprehend, the correct one. 道=言, as in ch. iii. 4.6. 慎乎德-德 here, accord. to Choo He, is the‘illustrious virtue' at the beginning of the book. His opponents say that it is the exhibi read pei=逆,‘to act contrary to,' to rebel,' that which is outraged being 理, ‘what is right,' or, in the first place, 民心, ‘the people's hearts,' tion of virtue; that is, of filial piety, brotherly and, in the second place, 君心, the ruler's submission, &e. This is more in harmony with heart' Our proverb'goods ill-gotten go illthe first par. of the chapter. 8. 外 and 内 spent' might be translated by 貨悖而入 are used as verbs,=輕重,‘to consider slight,’者亦悖而出, but those words have a 'to consider important.' -'will wran- diff. meaning in the text. 11. See the Kung gle the (i. e., with the) people. The ruler will Kaou, p. 23. The only difficulty is with 于 be trying to take, and the people will be trying K'ang-shing and Ying-tă do not take it as an expletive, but say it=於, ‘in,'or (on;'-'The to hold. 施奪‘he will give–(i. e, lead the people to,=teach them)‘rapine. The two | appointment of Heaven may not constantly rest phrases he will be against the people, and on one family.' Treating in this way, the well set them against himself, and against one supplement in the Shoo-king, should be 'us' 違 之疾 不 焉斷為 如今 人容他 以惡之人之彥 能容之以能保我子 好之不啻若自其 民尙亦有利哉人之有持 若已有之人之彥聖其 實不能容以 日亡人無以爲寶 爲寶秦誓日若有一 哉。保 之焉技 若為 人 之人 彥 之子口聖之 聖有出其有休个親 以而技黎實 技黎實心技休臣以 13. Duke Wan'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 Ts'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 black-haired 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 道 as in p, 5. 12. The Book of Ts'oo is found | its treasures, but on its able and virtuous min in the 國語, National records' a collection isters. 13. 舅犯, ‘uncle Fan;' that is, uncle purporting to be of the Chow dynasty, and, in to Wăn, the duke of Ts'in. See Ana. XIV. xvi. relation to the other states, what Confucius' Wăn is the 亡人, or, fugitive. In the early ‘Spring and Autumn' is to Loo. The exact words of the text do not occur, but they could easily be constructed from the narrative. An officer of Ts'oo being sent on an embassy to Tsin(), the minister who received him asked about a famous girdle of Ts'oo, called how much it was worth. The officer replied that his country did not look on such things as part of his life, he was a fugitive, and suffered many vicissitudes of fortune. Once, the duke of Tsin (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. "The declaration of the duke of Ts'in' is the last , 子之惡 有性惡 賢仁四殆不 而人夷哉能 大菑 人 能見不然不 為不唯保 道必之遠 能能 仁我 必逮所過善舉愛同 人 忠夫好也而舉人, 信身是好不而能國 以是謂人能不 故拂之退能 之君人所退先見諸 不能保我子孫黎民亦日 will not be able to protect my sons and grandsons 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. book in the Shoo-king. It was made by one of | preceding. In 放流之之 refers to the the dukes of Ts in to his officers, after he had glecting the advice of his most faithful minister. four E;' see the Le-ke, III. iii. 14. sustained a great disaster, in consequence of ne- bad minister, there described. The四夷 Between the text here, and that which we find in the Shoo-king, there are some differences,同中國=不與之同處中國 will but they are unimportant. 15. 仁人 is here, not dwell together with him in the Middle king acc. to Choo He and his followers, the prince dom.' China is evidently so denominated, from who applies the principle of reciprocity, ex pounded in the second par. Lo Chung-fan con- its being thought to be surrounded by barbartends that it is 親民者, the lover of the ous tribes. 惟仁人能云云,see Amat people.' The par. is closely connected with the | IV. iii. 16. I have translated 命: as if it were |
