original meaning is uncertain; but among its earliest senses is that of unity, singleness of purpose, special, etc.
[The structure of this line is 以 to take 專 thoroughness (為 to be, understood) 貴 the valuable thing. Few couplets in the San Tzŭ Ching have been so widely misunderstood as the above. Dr. Bridgman (Chinese Repository for 1836, p. 107, reproduced by Williams in The Middle Kingdom, 1883): "A course of education, is made valuable by close attention."
The Rev. S. C. Malan, 1856: "But in the way of education, the principal-thing is undivided attention."
Stanislas Julien, 1864: "Teaching takes all its value from an entire application of mind of the master"
Rév. Père Zottoli, 1879: "Educationis ratio exigitur ex toto animo."
The Rev. E. J. Eitel (China Review for 1892, vol. XX, p. 35): "Education's rationale is such that the highest value is placed on application."
The flaws in all the above renderings, of which the last is decidedly the worst, will be made plain by a reference to the commentary. Education, in the Chinese acceptation of the term, should begin even before birth. The prospective mother should watch carefully over her own uprisings and downsittings. She must see no evil sights and hear no harsh sounds. She must not indulge in strong language, nor taste of out-of-the-way dishes; but she should herself cultivate loyalty, filial piety, friendly feelings, and upright principles, with a view to transmit the same to her child about to be. This is the first stage of education. The second consists in teaching her little one to eat with the right hand, to speak in a subdued tone, to know the four points of the compass (see line 64), to be deferential, and to avoid selfishness. The last stage begins in the schoolroom, at about
