子之 有性 而命賢仁 四殆不 人夷哉。能 大菑 見不 不保 道必 必 舉愛 忠夫 好也 而舉 身是好 人能不惡此 之 得故拂之退能人請 之君人所退先見唯 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 Shd-ching. It was made by one of Lo Chung-fan contends that it is 親民者 the dukes of Ch'in to his officers, after he had sustained a great disaster, in consequence of the lover of the people.' The paragraph is neglecting the advice of his most faithful closely connected with the preceding. which we find in the Shû, there are some dif In minister. Between the text here, and that 放流之之 refers to the bad minister, ferences, but they are unimportant. 15. 仁 there described. The 'four I;' see 四夷, 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 乘 終者有身財為道驕 上 身不仁者以身發財 者 察也。未 仁者矣。疾 於孟有好而 豚子庫其不 者之 伐曰財事好 舒者有 雞獻府義下 者 之食生 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, 3rd tone, but with a hiphil force. is tribes 惟仁人能云云,see Ana- referred to放流 in last paragraph, and 遠 feelings of the people in, his employment of lecta, IV. iii. 16. I have translated as if to 17. This is spoken of. it were 慢 which K'ang-ch'ăng thinks should the ruler not having respect to the common be in the text. Ch'ăng 1 () would sub-ministers, and the consequences thereof to stitute, idle,' instead of, and Chu Hst himself., 1st tone, is used as in Analects, does not know which suggestion to prefer. Lo XI. ix. 4, or the preposition. This paraChung-fan stoutly contends for retaining graph speaks generally of the primal cause of gaining and interprets it as 'fate,' but he is obliged and losing, and shows how the principle of the measur to supply a good deal himself, to make any ing-square must have its root in the ruler's mind. So, sense of the passage. See his argument, in loc. in the The great course is explained = 必長利有 亦無如之何矣此謂 必自小人矣 之小人之使爲國家 菑害至雖有善善 用 此 歛 畜 有盜臣此謂國不以 與其有聚歛之臣 之家不畜聚歛之臣 之家不畜牛羊百 善者也。以 聚牛 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 emall, 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, is the way to permanent prosperity and wealth. and therein cultivating himself and governing 22. Hsien was the honorary epithet of Chung, a worthy minister of Lû under sun Mieh(), a which he practises filial piety, fraternal duty; the two dukes, who ruled before the birth of others. Ying-ta says it is 'the course by benevolence, and righteousness. and Confucius. His sayings, quoted here, were preserved by tradition, or recorded in some Work which is now lost. (read cA') are here qualities of the same nature. They are not contrasted as in Analects, XIII. xxvi. 19. This is understood by K'ang-ch'ăng 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 on a scholar's being first called to office, he four horses. He was then supposed to withwas gifted by his prince with a carriage and draw from petty ways of getting wealth. The people, and an economical administration of in their funeral rites and sacrifices. 伐冰. the government, the finances will be flourish 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. pretation is different:-"The virtuous man uses his wealth so as to make his person distin- 臣, ,一see Analects, XI. xvi, 23 彼為善 guished. He who is not virtuous, toils with his body to increase his wealth.' 21. 之一善 con shows how the people respond to the influence | siders to be good' 不以利爲利以 of the ruler, and that benevolence, even to the scattering of his wealth on the part of the latter, 義為利 -see Mencius, I. Pt. I. i, et passim. 以其近而忽之也 乃章細 乃論論下。 明條綱凡 之之善目頜傳十 本之工指十章 者初第其後前治 尤章五章章平 remedy the evil. This illustrates again the saying, 'In a State, gain is not to be considered prosperity, but its prosperity will be found in righteousness.’ The above tenth chapter of commentary explains the government of the State, and the making the kingdom peaceful and happy. There are thus, in all, ten chapters of commentary, the first four of which discuss, in a general manner, the scope of the principal topic of the Work; while the other six go particularly into an exhibition of the work required in its subordinate branches. The fifth chapter contains the important subject of comprehending true excellenco, and the sixth, what is the foundation of the attainment of true sincerity. Those tuno chapters demand the especial attention of the learner. Let not the reader despise them because of their simplicity. THE DOCTRINE OF THE MEAN. 事 始於其門下天中子 復合爲一理放 一理中散爲 傳之 天下之正道庸者 不程 易子 孟也法 謂不 故子 篇 庸庸 庸,偏 其 筆思乃 者中 放萬書之恐孔关者讀 中庸 My master, the philosopher Chang, says: Being without inclination to either side is called CHUNG; admitting of no change is called YUNG. By CHUNG is denoted the correct course to be pursued by all under heaven; by YUNG is denoted the fixed principle regulating all under heaven. This work contains the law of the mind, which was handed down from one to another, in the Confucian school, till Tsze-sze, fearing lest in the course of time errors should arise about it, committed it to writing, and delivered it to Mencius. The Book first speaks of one principle; it next spreads this out, and embraces all things; finally, it returns and gathers them all up under the one principle. Unroll it, and it fills 一中庸:(The Doc. ) combination, till Ch'ăng ↑ introduced that of THE TITLE OF THE WORK. trine of the Mean.' I have not attempted to, unchanging,' as in the introductory translate the Chinese character 庸, as to the note, which, however, the dictionary does not exact force of which there is considerable dif- acknowledge. Chû Hst himself says ference of opinion, both among native com mentators, and among previous translators 不偏不倚,無過不及之名庸 Chăng K'ang-ch'ăng said 名日中庸平常也, Chuny is the name. for what is 者,以其記中和之為用也, The withoutinclination or deflection, which neither Work is named, because it records the practice of the non-deviating mind and of harmony.' He takes in the sense of, to use,' 'to employ,' which is the first given to it in the dictionary, and is found in the Shû. ching, I. i. par. 9. As to the meaning of see chap. i. par. 4. This appears to exceeds nor comes short. Yung means ordinary, constant. The dictionary gives another meaning of Yung, with special reference to the point before us. It is said, 'It also means harmony;' and then reference is made to K'ang-ch'ăng's words given above, the compilers not having observed that he immediately subjoins一庸用也, showing that he takes Yung in the sense of 'to employ,' and not of and *, have been the accepted meaning of 庸 in this charmony. Many, however, adopt this mean |