1 The path or course of Learning proper for Men,* consists in restoring reason to its pristine lustre; in renovating others; and in making the summit of all virtue the only point of rest. 2 When the mind knows its point of rest, it is decided; once fixed, it can enjoy tranquility; and thus at ease, view all things around with complete self-possession, thence maturely weigh their nature and value, and finally attain, (perfection in virtue.) 3 Things in the vegetable world have a root, as well as branches and fruit; actions too have a consummation, and also a source whence they spring. He then who has formed a just * The Tu-hyoh, from 大 tì, great, and 學 hyöh, (learning or doctrine,' may have been so called from its being written for persons of riper understanding, rather than for children. The scope of the work evidently shews, however, that it is intended chiefly for those who are called to govern others. A 2 物 致意正身先其欲 誠 矣 其: 其欲 身齊 國先 知意 意先 其欲 其 在者 誠 心修 家先其 古之欲明明德 格先其欲其齊國於 idea of cause and effect, has made a near approximation to the path which leads to the summit of virtue. ↑ The ancients who wished to restore reason to its due lustre throughout the empire,* first regulated the province which they each governed; desirous of governing well their own kingdoms, they previously established order and virtue in their own houses; for the sake of establishing domestic order, they began with selfrenovation; to renovate their own minds, they first gave a right direction to their affections; wishing to direct their passions aright, they previously corrected their ideas and desires; and to rectify these, they enlarged their knowledge to the utmost. Now this enlargement of knowledge, consists in a most thorough and minute acquaintance with the nature of things around us, * “ The empire,” or “ the world,” see p. 516, and also the Praxis, character 38. Perhaps this phrase was once less extravagant than it now seems to us. When this work was written, about 450 years before the Christian era, the Chinese were probably unacquainted with the existence of the Persian empire, as well as of Greece, and r 其篇 人自平治家 家后而 至物 國齊 身后 而 本本 天子以至於無 皆以 壹是皆以修身 其本亂而末治者 治家 家修 而 而 修 心 物格而后知至知 后 天后 而 正意 下 國 后 而誠 A thorough acquaintance with the nature of things, renders knowledge deep and consummate; from hence proceed just ideas and desires; erroneous ideas once corrected, the affections of the soul move in a right direction; the passions thus rectified, the mind naturally obeys reason; and the empire of reason restored in the soul, domestic order follows of course; from hence flows order throughout the whole province; and one province rightly governed, may serve as a model for the whole empire. 6 From the Son of Heaven even to the common people, one rule applies, that self-government is the root of all virtue. 'That the right government of a kingdom* should spring from a mind in a state of disorder, is impossible. To despise that which and of Rome; and they possibly knew little of Hindoostan. From this phraseology however, we can form an idea of the state of China at this period; while includes the whole empire, country,' evidently points out the various provinces or little kingdoms which it contained, and which at this time were in many instances bereditary. * 末 Literally, ‘the branches and fruit, + 本 Literally, the root, 6 is most important, (self-government,) and esteem that alone which is light and secondary,* is contrary to reason. Thus far the Section of the KING, which, being the doc trine of Khoong-tsee, his disciple Tsung-tse has explained and illustrated. The Ten following Sections are Tsung-tse's ideas, recorded by his own disciples. (SECTION I. On " restoring Reason to its pristine lustre.”) 1 The Khang-kaot says, “(Wun-wang) was capable of restoring reason to its full lustre.”. 2 The T'hai-kya says, "(Thang) was ever intent on improving the intellectual gift of heaven."§ * “ Light and secondary ;" i. e. such as ruling a kingdom, &e. light, according to the comment, compared with iis source, self-government, +These sentences, added by the Commentator Chyu-hee, the Chinese print in lines some what shorter to distinguish them from the work itself. This the reader will find done here, and the translation constantly made to correspond therewith. ‡ Woo-wang, on investing his younger brother Khang, with the kingdom of Wy, thus addressed him.' But reflect honor on the memory of our illustrious parent Wun-» · wang, so capable of restoring reason to its pristine lustre.' See the "Khang-kao” or, “ Advice addressed to Khang," Shoo-king, vol. ii. An admonitory hint given by the virtuous and intrepid Ee-yuen to his imperial. master Thai-kya, when, in the beginning of his reign, remiss and indolent ; " The first emperor (of the Shyang dynasty,) was ever intent on improving the intellectual gift of heaven." See Shoo-king, Shyang-shoo, f. 5. 66 3 The Tee-tyen* adds, " (Yao) restored to its due lustre that sublime faculty (reason.") These all then enlightened themselves. Thus far the First Section, on duly enlightening the mind. (SECTION II. On “ renovating others.") 1 On the bathing-laver of Thang was engraved ; “ Would you thus daily cleanse your mind, correct some evil habit every day, yea, continually renovate yourself."† 2 The Khang-kao also has, “Excite the people to self-renovation." "The Shee says, Though Tchyeu ruled a country inveterate in evil habits. By the will of heaven, he renovated its laws and manners.‡ "There is then no degree of virtue beyond the aim of the superior man. * " The Tee-tyen" treats of the great Pao, who is here termed Tse, 'Sovereign, or Emperor," by way of eminence: the sentence quoted runs thus, "He restored to its due lustre the sublime faculty (of reason,) by duly regarding the ties of blood." See Shoo-king, vol. i. f. 1. The Ta-hyoh will not appear without its value as a historical document, when we consider it as written above two thousand years ago; at this time Woo-wang had been dead about 600years; Thui-kya, about 1200 years; and Yao, (who certainly found China in an infant state, since he had to introduce a regard for the ties of blood, about 1700 years, according to the Annals of China. ✈ See Kang-kyen, vol, iii, ‡ Part of an ode on the Tchyeu family by the great Tchyeu ; see dhoo-king, Ta- ya, f. 1. |