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S069: Speak charity duty

69. 曰仁義

Yueh1 jen2 i4 

Speak charity duty

We speak of charity of heart and of duty towards one's neighbour, 

Ytieh see line 57. 

Jen is composed of 人 jen man and 二 erh two, and is defined as love. This was explained in the tenth century A.D. to mean love for one's two neighbours (line 10). Its ethical sense is an inward and spiritual love for all mankind, of which 義 i is the outward and visible manifestation. Charity, in the theological sense, seems to be the best rendering; love, which has been substituted for charity in the Revised Version of the New Testament, is wanted for more general purposes. Zottoli has "pietas." 

I see lines 14, 240. 

70. 禮智信

Li 3 chih4 hsin4

Propriety wisdom truth

of propriety, of wisdom, and of truth. 

Li see line 32. 

Chih is composed of 知 chih to know (line 28) as phonetic, above 日 jih the sun as radical, being a corruption or contraction of an earlier and more complicated form which is explained as knowledge of language. 

Hsin was originally composed of 言 yen words as radical, with 心 hsin heart on the right, giving a more satisfactory ideogram of truth than the modern form, which is classed under radical 人 jen man. 

71. 此五常

Tz'u 3 wu 3 ch'ang 2 

This five constant

These five virtues 

Tz‘u see line 59. 
Wu see line 15. 

Ch'ang, which is also read shang, is composed of shang (line 270) as phonetic, and 巾 chin a cloth, a towel, as radical. It means constant, long-enduring, something which is always present even though obscured by neglect. The term virtue is our nearest equivalent to the extended sense. 

72. 不容紊

Pu 1 Jung 1 wen3 

Not contain tangle 

admit of no compromise. 

Pu see line 5. 

Jung is composed of radical 宀 mien meaning a covered place, a room, and 谷 ku a valley. It means to hold, to contain,— a property both of rooms and valleys, says a native philologer,— and by extension to tolerate. 

Wen is composed of 文 wen streaks (line 44) as phonetic, with 糹ssu, silk as radical. It signifies confusion such as that of a tangled skein, but something more is required to bring out the sense, which is that no one can be allowed to shirk the practice of the five virtues in however trifling a degree. Julien has, "These cardinal virtues must not be confounded (disturbed in their order);" Pere Zottoli, "ista quinque officia non patiuntur perturbari;" and Eitel, "These are the five constant factors of morality, which do not admit of any confusion." All three renderings are obviously inadequate.