Pu see line 5.
I is composed of 日 jih sun as radical and 勿 wu, which originally meant a kind of flag with three streamers for signalling, and so came to signify a negative, not, do not. Its primary sense seems to have been a chameleon, the creature of change, of which the character is thought by some to be a picture; hence its meaning as above, derived however by others from the radical sun, which brings about the changes of day and night. Here again the question discussed in line 116 arises. Was the word i change developed from the idea suggested by i a chameleon, or was the animal so called from a pre-existing word i to change? It would seem that the spoken word change must have preceded chameleon, and that the written character may well have been applied first to the animal and then to the idea. See also line 135. [The aim of the Chung Yung is to trace the ruling motives of human conduct from their psychological source. It originally formed § 31 of the Book of Rites (line 136), being taken thence to form one of the Four Books by Chu Hsi (line 113).]
| 127. | 作 | 大 | 學 | He who wrote The Great Learning | |
| Tso4 | ta4 | hsüeh2 | |||
| Make | great | learn |
Tso see line 123.
Ta under one of its old forms looked very like the rude picture of a man. This gave rise to the following explanation:—Heaven is great, earth is great, and man too is great; therefore great is a picture of man.
Hsüeh see line 11. [The Great Learning is Legge's translation of the title of a short treatise which teaches us "to illustrate virtue, to renovate the people, and to rest in the highest excellence." It is now the recognised rendering (Père Zottoli "magna scientia,"
