radical; hence one whose commands are respected, a ruler. 君子 chün tzŭ is the superior or perfect man of Confucian ethics.
Ch'ên under its original form, with curved outline, is supposed to represent a Minister bending before his Prince,
As lofty lords before an Eastern throne
Bend the whole body, not the head alone.
The term has been extended to include any one ruled, a subject, which is the meaning here.
I see line 14. [The Rev. E. J. Eitel, evidently translating from an inaccurate text and reading 矣 i, gives the following most forlorn rendering:—"As to the three social regulators or rather that-which-constitutes them Consists of (the following relationships: There is first that of) the prince with his officials indeed."]
| 55. | 父 | 子 | 親 | (2) the love between father and child, | |
| Fu4 | tzŭ3 | ch'in1 | |||
| Father | child | love |
Fu see line 18.
Tzŭ see line 11.
Ch'in see line 31. Eitel translates by "intimacy," which is not adequate here.
| 56. | 夫 | 婦 | 順 | (3) the harmony between husband and wife. | |
| Fu1 | fu4 | shun4 | |||
| Man | wife | harmony |
Fu is composed, like Heaven (line 50) of 一 i one and 大 ta great, and seems to have formerly indicated men of exceptional character. It is now used for husband. Read fu2 = now, forasmuch as, etc.
Fu is composed of 女 nü woman as radical and 帚 chou a broom, and is emblematical of the duties of a wife.
Shun is composed of 頁 yeh head as radical, with 川 ch'uan flowing water as phonetic, and gives the idea of floating
