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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For the four institutions, P. Callery adopts the names of school, college, academy, and university. It would be tedious to give the various explanations of the names Hsiang and Hsi. G2 84 THE Lf xf. BK. XVI. were said to have made grand attainments. After this the training was sufficient to transform the people, and to change (anything bad in) manners and customs. Those who lived near at hand submitted with delight, and those who were far off thought (of the teaching) with longing desire. Such was the method of the Great learning; as is said in the Record, ‘The little ant continually exercises the art (of amassing)*.’ : 6. At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the: (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers*. When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently. The cane and the thorns? were there to secure in them - ‘a proper awe. It was not till the time for the summer sacrifice * was divined for, that the testing examination was held ;—to give composure to their minds. They were continually under inspection, but not spoken to,—to keep their minds undisturbed. They listened, but they did not ask questions; and _ 1 See the note of Callery in loc. The quotation is from some old Record; it is not known what. * The three pieces were the Lfi Ming, the 3ze M4&u, and the Hwang-hwang Ké hw, the first three pieces in the first decade of the Shih, Part II; showing the harmony and earnestness of officers. 5 Callery calls these ‘la latte et la baguette.’ ‘ Khung Ying-t4 thought this was the quinquennial sacrifice. See the Xhien-lung editors on the point. BK. XVI. HSIO Ki. 85 they could not transgress the order of study (imposed on them). These seven things were the chief regulations in the teaching. As it is expressed in the Record, ‘In all learning, for him who would be an officer the first thing is (the knowledge of) business ; for scholars the first thing is the directing of the mind.’ 7. In the system of teaching at the Great college, every season had its appropriate subject; and when the pupils withdrew and gave up their lessons (for the day), they were required to continue their study at home. 8. If a student do not learn (at college) to play in tune, he cannot quietly enjoy his lutes; if he do not learn extensively the figures of poetry, he cannot quietly enjoy the odes; if he do not learn the varieties of dress, he cannot quietly take part in the different ceremonies; if he do not acquire the various accomplishments, he cannot take delight in learning.
2g. Therefore a student of talents and virtue pursues his studies, withdrawn in college from all besides, and devoted to their cultivation, or occupied with them when retired from it, and enjoying himself. Having attained to this, he rests quietly in his studies and seeks the company of his teachers; he finds pleasure in his friends, and has all confidence in their course. Although he should be separated from his teachers and helpers, he will not act contrary to the course ;—as it is said in the Charge to Yiieh, ‘ Maintain a reverent humility, and strive to be constantly earnest. In such a case the cultivation will surely come.’ 1 Vol. iii, p. 117. But the quotation is a little different from the text of the Shi. 86 THE Li xt. BK. XVI. 10. According to the system of teaching now-adays, (the masters) hum over the tablets which they see before them, multiplying their questions. They speak of the learners’ making rapid advances, and pay no regard to their reposing (in what they have acquired). In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them. What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for. In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour). They may seem to finish their work, but they quickly give up its lessons. That no results are seen from their instructions :—is it not owing to these defects ? 11. The rules aimed at in the Great college were the prevention of evil before it was manifested; the timeliness of instruction just when it was required ; the suitability of the lessons in adaptation to circumstances ; and the good influence of example to parties observing one another. It was from these four things that the teaching was so effectual and flourishing. 12. Prohibition of evil after it has been manifested meets with opposition, and is not successful. Instruction given after the time for it is past is done with toil, and carried out with difficulty. The communication of lessons in an undiscriminating manner and without suitability produces injury and disorder, and fails in its object. Learning alone and without friends makes one feel solitary and uncultivated, with but little information. Friendships of festivity BK, XVI. HSIO Ki. 87 lead to opposition to one’s master. Friendships with the dissolute lead to the neglect of one’s learning. These six things all tend to make teaching vain.
3Friendships of festivity BK, XVI. HSIO Ki. 87 lead to opposition to one’s master. Friendships with the dissolute lead to the neglect of one’s learning. These six things all tend to make teaching vain. 13. When a superior man knows the causes which make instruction successful, and those which make it of no effect, he can become a teacher of others. Thus in his teaching, he leads and does not drag ; he strengthens and does not discourage ; he opens the way but does not conduct to the end (without the learner’s own efforts). Leading and not dragging produces harmony. Strengthening and not discouraging makes attainment easy. Opening the way and not conducting to the end makes (the learner) thoughtful. He who produces such harmony, easy attainment, and thoughtfulness may be pronounced a skilful teacher. . \ 14. Among learners there are four defects with V which the teacher must make himself acquainted. Some err in the multitude of their studies; some, in their fewness ; some, in the feeling of ease (with which they proceed); and some, in the readiness with which they stop. These four defects arise from the difference of their minds. When a teacher knows the character of his mind, he can save the learner from the defect to which he is liable. Teaching should be directed to developa that in which the pupil excels, and correct the defects to which he | is prone. 15. The good singer makes men (able) to continue his notes, and (so) the good teacher makes them able to carry out his ideas. His words are brief, but far-reaching; unpretentious, but deep; with few illustrations, but instructive. In this way he may be said to perpetuate his ideas. 88 THE Lf xt. BK, XVI. 16. When a man of talents and virtue knows the difficulty (on the one hand) and the facility (on the other) in the attainment of learning, and knows (also) the good and the bad qualities (of his pupils), he can vary his methods of teaching. When he can vary his methods of teaching, he can be a master indeed. When he can be a teacher indeed, he can be the Head (of an official department). When he can be such a Head, he can be the-Ruler (of a state). Hence it is from the teacher indeed that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, ‘ The three kings and the four dynasties were what they were by their teachers.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For the four institutions, P. Callery adopts the names of school, college, academy, and university. It would be tedious to give the various explanations of the names Hsiang and Hsi. G2 84 THE Lf xf. BK. XVI. were said to have made grand attainments. After this the training was sufficient to transform the people, and to change (anything bad in) manners and customs. Those who lived near at hand submitted with delight, and those who were far off thought (of the teaching) with longing desire. Such was the method of the Great learning; as is said in the Record, ‘The little ant continually exercises the art (of amassing)*.’ : 6. At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the: (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers*. When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently. The cane and the thorns? were there to secure in them - ‘a proper awe. It was not till the time for the summer sacrifice * was divined for, that the testing examination was held ;—to give composure to their minds. They were continually under inspection, but not spoken to,—to keep their minds undisturbed. They listened, but they did not ask questions; and _ 1 See the note of Callery in loc. The quotation is from some old Record; it is not known what. * The three pieces were the Lfi Ming, the 3ze M4&u, and the Hwang-hwang Ké hw, the first three pieces in the first decade of the Shih, Part II; showing the harmony and earnestness of officers. 5 Callery calls these ‘la latte et la baguette.’ ‘ Khung Ying-t4 thought this was the quinquennial sacrifice. See the Xhien-lung editors on the point. BK. XVI. HSIO Ki. 85 they could not transgress the order of study (imposed on them). These seven things were the chief regulations in the teaching. As it is expressed in the Record, ‘In all learning, for him who would be an officer the first thing is (the knowledge of) business ; for scholars the first thing is the directing of the mind.’ 7. In the system of teaching at the Great college, every season had its appropriate subject; and when the pupils withdrew and gave up their lessons (for the day), they were required to continue their study at home. 8. If a student do not learn (at college) to play in tune, he cannot quietly enjoy his lutes; if he do not learn extensively the figures of poetry, he cannot quietly enjoy the odes; if he do not learn the varieties of dress, he cannot quietly take part in the different ceremonies; if he do not acquire the various accomplishments, he cannot take delight in learning.
2g. Therefore a student of talents and virtue pursues his studies, withdrawn in college from all besides, and devoted to their cultivation, or occupied with them when retired from it, and enjoying himself. Having attained to this, he rests quietly in his studies and seeks the company of his teachers; he finds pleasure in his friends, and has all confidence in their course. Although he should be separated from his teachers and helpers, he will not act contrary to the course ;—as it is said in the Charge to Yiieh, ‘ Maintain a reverent humility, and strive to be constantly earnest. In such a case the cultivation will surely come.’ 1 Vol. iii, p. 117. But the quotation is a little different from the text of the Shi. 86 THE Li xt. BK. XVI. 10. According to the system of teaching now-adays, (the masters) hum over the tablets which they see before them, multiplying their questions. They speak of the learners’ making rapid advances, and pay no regard to their reposing (in what they have acquired). In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them. What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for. In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour). They may seem to finish their work, but they quickly give up its lessons. That no results are seen from their instructions :—is it not owing to these defects ? 11. The rules aimed at in the Great college were the prevention of evil before it was manifested; the timeliness of instruction just when it was required ; the suitability of the lessons in adaptation to circumstances ; and the good influence of example to parties observing one another. It was from these four things that the teaching was so effectual and flourishing. 12. Prohibition of evil after it has been manifested meets with opposition, and is not successful. Instruction given after the time for it is past is done with toil, and carried out with difficulty. The communication of lessons in an undiscriminating manner and without suitability produces injury and disorder, and fails in its object. Learning alone and without friends makes one feel solitary and uncultivated, with but little information. Friendships of festivity BK, XVI. HSIO Ki. 87 lead to opposition to one’s master. Friendships with the dissolute lead to the neglect of one’s learning. These six things all tend to make teaching vain.
3Friendships of festivity BK, XVI. HSIO Ki. 87 lead to opposition to one’s master. Friendships with the dissolute lead to the neglect of one’s learning. These six things all tend to make teaching vain. 13. When a superior man knows the causes which make instruction successful, and those which make it of no effect, he can become a teacher of others. Thus in his teaching, he leads and does not drag ; he strengthens and does not discourage ; he opens the way but does not conduct to the end (without the learner’s own efforts). Leading and not dragging produces harmony. Strengthening and not discouraging makes attainment easy. Opening the way and not conducting to the end makes (the learner) thoughtful. He who produces such harmony, easy attainment, and thoughtfulness may be pronounced a skilful teacher. . \ 14. Among learners there are four defects with V which the teacher must make himself acquainted. Some err in the multitude of their studies; some, in their fewness ; some, in the feeling of ease (with which they proceed); and some, in the readiness with which they stop. These four defects arise from the difference of their minds. When a teacher knows the character of his mind, he can save the learner from the defect to which he is liable. Teaching should be directed to developa that in which the pupil excels, and correct the defects to which he | is prone. 15. The good singer makes men (able) to continue his notes, and (so) the good teacher makes them able to carry out his ideas. His words are brief, but far-reaching; unpretentious, but deep; with few illustrations, but instructive. In this way he may be said to perpetuate his ideas. 88 THE Lf xt. BK, XVI. 16. When a man of talents and virtue knows the difficulty (on the one hand) and the facility (on the other) in the attainment of learning, and knows (also) the good and the bad qualities (of his pupils), he can vary his methods of teaching. When he can vary his methods of teaching, he can be a master indeed. When he can be a teacher indeed, he can be the Head (of an official department). When he can be such a Head, he can be the-Ruler (of a state). Hence it is from the teacher indeed that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, ‘ The three kings and the four dynasties were what they were by their teachers.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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