The Lî Kî, Books XI–XLVI — Sacred Books of China Part IV, SBE Vol. 28 (trans. James Legge, 1885)

The Master said, ‘When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) :—

“ Answers to every word will leap,
Good deeds their recompense shall reap.”

‘It is said in the Thai Ai4 (Shd, IV, v, sect. 2, 2), “Without the sovereign, the people cannot enjoy repose with one another; without the people, the sovereign would have none to rule over in the four quarters (of the kingdom).”’

12. The Master said, ‘ They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death*,’

13. The Master said, ‘Under heaven there is only a man (here and there) who loves what is proper to humanity without some personal object in the

1 See the explanation of the 4th Hexagram, Mang, vol. xvi, pp.
64, 65,—with this paragraph ends the first section of the Treatise.
It seems to be extended to exhibit the necessity of reverence in the
superior man, who is to be an example to others.

* Comparing this utterance with the decision of Confucius in the Analects, XIV, 36, Kan H4o thinks it doubtful that we have here the sentiment or words of the sage.

BK. XXIX, PrAo xf, 333

matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.’

14. The Master said, ‘(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known!. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings ; and those who fear the guilt of transgression practise it by constraint.

15. Humanity is the right hand; pursuing the right path is the left. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved.

16. There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure’,

1 In illustration of this point there is always adduced the case of the duke of Kau, who erred, under the influence of his brotherly love, in the promotion of his brothers that afterwards joined in rebellion.

* The right hand is used most readily and with greatest effect.

* The right hand is used most readily and with greatest effect.

* With this paragraph ends the second section of the Treatise. It

334 THE Lf xt. BK. XXIX.

17. These were the words of the Master :—‘ Of humanity there are various degrees ; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6),

“Where the Fang-water flows,
Is the white millet grown.
So his men Wd employed,
And his merit was shown!
To his sons he would leave
His wise plans and his throne
And our Wad was a sovereign true.”

‘ That was a humanity extending to many generations. In the Lessons from the States it is said (I, iii, ode 10, 3),

“Person slighted, life all blighted,
What can the future prove ?”

‘That was a humanity extending (only) to the end of the speaker’s life.’

18. The Master said, ‘Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when is occupied with the subject of humanity, or the whole nature of man, of which benevolence is the chief element and characteristic, as the most powerful form of example.

BK. XXIX. pido xt. 335

the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.’

19. The Master said, ‘It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Ta YA, or Major Odes of the Kingdom (III, iii, ode 6, 6), ;

“Virtue is very light,—
Light as a hair, yet few can bear
The burden of its weight.
’Tis so; but Aung Shan, as I think,
Needs not from virtue’s weight to shrink
That other men defies.
Aid from my love his strength rejects.
(If the king’s measures have defects,
What's needed he supplies).”

‘In the Hsiao Y4, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5),

“To the high hills I looked;
The great way I pursued.”’

The Master said, ‘So did the poets love (the exhibition of) humanity. (They teach us how) one should pursue the path of it, not giving over in the way, forgetting his age, taking no thought that the years before him will not be sufficient (for his task), urging on his course with earnestness from day to day, and only giving up when he sinks in death.’

20. The Master said, ‘Long has the attainment of a perfect humanity been difficult among men! all men err in what they love ;—and hence it is easy to

The Master said, ‘Long has the attainment of a perfect humanity been difficult among men! all men err in what they love ;—and hence it is easy to

336 THE Lif xt. BE. XXIX, apologise for the errors of those who are seeking this humanity?.’

21, The Master said, ‘Courtesy is near to propriety ; economy is near to humanity ; good faith is near to the truth of things. When one with respect and humility practises these (virtues), though he may fall into errors, they will not be very great. Where there is courtesy, the errors are few; where there is truth, there can be good faith; where there is economy, the exercise of forbearance is easy :—will not failure be rare in the case of those who practise these things? It is said in the Book of Poetry (IIT, ili, ode 2, 9),

“Mildness and reverence base supply
For virtue’s structure, broad and high.

22. The Master said, ‘Long has the attainment of perfect humanity been difficult among men; it is only the superior man who is able to reach it. Therefore the superior man does not distress men by requiring from them that which (only) he himself can do, nor put them to shame because of what they cannot do. Hence the sage, in laying down rules for conduct, does not make himself the rule, but gives them his instructions so that they shall be able to stimulate themselves to endeavour, and have the feeling of shame if they do not put them in practice. (He enjoins) the rules of ceremony to regulate the conduct; good faith to bind it on them; right demeanour to set it off; costume to distinguish it; and friendship to perfect it :—he desires in this way to produce a uniformity of the people. It is said in the Hsiao Y4 (V, ode 5, 3),

1 This seems to be the meaning, about which there are various opinions,

”?)

BK, XXIX, pido xt. 337

“Shall they unblushing break man’s law ?
Shall they not stand of Heaven in awe?”

23. ‘Therefore, when a superior man puts on the dress (of his rank), he sets it off by the demeanour of a superior man. That demeanour he sets off with the language of a superior man; and that language he makes good by the virtues of a superior man. Hence the superior man is ashamed to wear the robes, and not have the demeanour; ashamed to have the demeanour, and not the style of speech ; ashamed to have the style of speech, and not the virtues ; ashamed to have the virtues, and not the conduct proper to them. Thus it is that when the superior man has on his sackcloth and other mourning, his countenance wears an air of sorrow; when he wears the square-cut dress and square-topped cap, his countenance wears an air of respect; and when he wears his mail-coat and helmet, his countenance says that he is not to be meddled with. It is said in the Book of Poetry (I, xiv, ode 2, 2),

“Like pelicans, upon the dam

Which stand, and there their pouches cram,
Unwet the while their wings,
Are those who their rich dress display,
But no befitting service pay,
Intent on meanest things!.”’

It is said in the Book of Poetry (I, xiv, ode 2, 2),

“Like pelicans, upon the dam

Which stand, and there their pouches cram,
Unwet the while their wings,
Are those who their rich dress display,
But no befitting service pay,
Intent on meanest things!.”’

1 With this paragraph ends the 3rd section of the Book. ‘It speaks,’ say the Khien-lung editors, ‘of the perfect humanity, showing that to rest naturally in this is very difficult, yet it is possible by self-government to advance from the practice of it, with a view to one’s advantage, to that natural resting in it; and by means of instruction to advance from the practice of it by constraint to the doing so for its advantages.’

[28] zZ

338 — THE Lf xi. BK. XXIX~-

24. These were the words of the Master :—‘ What the superior man calls righteousness is, that noble and mean all have the services which they discharge throughout the kingdom. The son of Heaven himself ploughs the ground for the rice with which to fill the vessels, and the black millet from which to distil the spirit to be mixed with fragrant herbs, for the services of God, and in the same way the feudal lords are diligent in discharging their services to the son of Heaven.’

25. The Master said, ‘In serving (the ruler) his superior, (an officer) from his position has great opportunity to protect the people; but when he does not allow himself to have any thought of acting as the ruler of them, this shows a high degree of humanity. Therefore, the superior man is courteous and economical, seeking to exercise his benevolence, and sincere and humble in order to practise his sense of propriety. He does not himself set a high value on his services; he-does not himself assert the honour due to his person. He is not ambitious of (high) position, and is very moderate in his desires. He gives place willingly to men of ability and virtue. He abases himself and gives honour to others. He is careful and in fear of doing what is not right. His desire in all this is to serve his ruler. If he succeed in doing so (and obtaining his ruler’s approbation), he feels that he has done right; if he do not so succeed, he still feels that he has done right :—prepared to accept the will of Heaven concerning himself. It is said in the Book of Poetry (III, i, ode 5, 6),

“How the creepers close twine
Round the branches and stems!

BK. XXIX. pido xt. 339

Self-possession and ease

Robed our prince as with gems.
Happiness increased unsought,
Nor by crooked ways was bought.”

Might not this have been said of Shun, Yii, king Wan, or the duke of Au, who had the great virtues (necessary) to govern the people, and yet were (only) careful to serve their rulers? It is said again in the same Book of Poetry (III, i, ode 2, 3),

“This our king W4n in all his way
Did watchful reverence display,

With clearest wisdom serving God,
Who, pleased to see the course he trod,
Him with great favour crowned.

His virtue no deflection knew,

But always to the right was true.

His virtue no deflection knew,

But always to the right was true.

The states beheld, and all approved.

With loyal ardour stirred and moved,
Wan as their head they owned.”’

26. The Master said, ‘ The practice of the ancient kings in conferring honorary posthumous names was to do honour to the fame (of the individuals); but they limited themselves to one excellence (in the character) ;—they would have been ashamed if the name had been beyond the actions (of the life). In accordance with this the superior man does not himself magnify his doings, nor himself exalt his merit, seeking to be within the truth; actions of an extraordinary character he does not aim at, but seeks to occupy himself only with what is substantial and good. He displays prominently the good qualities of others, and celebrates their merits, seeking to place himself below them in the scale of worth. There-

Z2

340 THE Li xi, BK. XXIX.

fore, although the superior man abases himself, yet the people respect and honour him.’

27. The Master said, ‘The meritorious services of Hau At were the greatest of all under Heaven; could his hands and feet be described as those of an ordinary man? But all which he desired was that his doings should be superior to his name, and therefore he said of himself that he was simply “a man useful to others }.”’

28. These were the words of the Master:— ‘ Difficult is it to attain to what is called the perfect humanity of the superior man! It is said in the Book of Poetry %,

“The happy and courteous prince Is the father and mother of his people.” Happy, he (yet) vigorously teaches them; courteous, he makes them pleased and restful. With all their happiness, there is no wild extravagance; with all their observance of ceremonial usages, there is the feeling of affection. Notwithstanding his awing gravity, they are restful; notwithstanding his sonlike gentleness, they are respectful. Thus he causes

1 With this ends the 4th section of the Book, ‘ On the service of his ruler by an inferior, showing the righteousness between them, and how that righteousness completes the humanity.’

2 The ode here quoted from can hardly be any other than III, ii, 7. The first character in the former of the two lines in that ode, however, is only the phonetic part of that in the text here, and the meaning of ‘force or vigour’ which the writer employs seems incongruous with that belonging to it in the Shih, where it occurs several times, in combination with the character that follows it, used as a binomial adjective. I need not say more on the difficulty. The meaning of the paragraph as a whole is plain: —‘ The superior man,’ the competent ruler, must possess, blended together, the strength of the father and the gentleness of the mother.

BK, XXIX. PrAo xi. 341

I need not say more on the difficulty. The meaning of the paragraph as a whole is plain: —‘ The superior man,’ the competent ruler, must possess, blended together, the strength of the father and the gentleness of the mother.

BK, XXIX. PrAo xi. 341

them to honour him as their father, and love him as their mother. There must be all this before he is the father and mother of his people. Could any one who was not possessed of perfect virtue be able to accomplish this ?

29. ‘Here now is the affection of a father for his sons ;—he loves the worthy among them, and places on a lower level those who do not show ability; but that of a mother for them is such, that while she loves the worthy, she pities those who do not show ability:—the mother deals with them on the ground of affection and not of showing them honour; the father, on the ground of showing them honour and not of affection. (So we may say of) water and the people, that it manifests affection to them, but does not give them honour; of fire, that it gives them honour, but does not manifest affection; of the ground, that it manifests affection, but does not give honour ; of Heaven, that it gives them honour, but does not manifest affection; of the nature conferred on them, that it manifests affection, but does not give them honour; and of the manes of their departed, that they give honour, but do not manifest affection?’

30. ‘Under the Hsia dynasty it was the way to give honour to the nature conferred on men; they served the manes of the departed, and respected Spiritual Beings, keeping them at a distance, while they brought the people near, and made them loyal ; they put first the (attraction) of emolument, and last the terrors of power; first rewards, and then punishments; showing their affection (for the people), but

1 The ruler-father of the previous paragraph is here contrasted with the ordinary parent; but the second half of the text is not easily translated, and is difficult to comprehend,

342 THE Lf xt. BK. XX1X.

not giving them honour. The bad effect on the people was, that they became stupid and ignorant, proud and clownish, and uncultivated, without any accomplishments.

‘Under the Yin dynasty, they honoured Spiritual Beings, and led the people on to serve them; they put first the service of their manes, and last the usages of ceremony; first punishments, and then rewards; giving honour (to the people), but not showing affection for them. The bad effect on the people was, that they became turbulent and were restless, striving to surpass one another without any sense of shame.

The bad effect on the people was, that they became turbulent and were restless, striving to surpass one another without any sense of shame.

‘Under the X4u dynasty, they honoured the ceremonial usages, and set a high value on bestowing (favours); they served the manes and respected Spiritual Beings, yet keeping them at a distance ; they brought the people near, and made them loyal; in rewarding and punishing they used the various distinctions and arrangements of rank; showing affection (for the people), but not giving them honour. The bad effects on the people were, that they became fond of gain and crafty; were all for accomplishments, and shameless; injured one another, and had their moral sense obscured.’

31. The Master said, ‘It was the method of the Hsia dynasty not to trouble (the people) with many Notices; it did not require everything from the people, nor (indeed) look to them for great things ; and they did not weary of the affection (between them and their rulers).

‘Under the Yin dynasty, they did not trouble (the people) with ceremonies, and yet they required everything from them.

“Under the Kau dynasty, they were rigorous with

BK, XXIX. PrAo xf. 343

the people, and not troublesome in the services to the spirits; but they did all that could be done in the way of awards, conferring rank, punishments, and penalties.’

32. The Master said, ‘ Under the methods of (the dynasties of the line of) Yii1 and Hsia, there were few dissatisfactions among the people. The methods of Yin and Au were not equal to the correction of their errors.’

33. The Master said, ‘The plain and simple ways of (the dynasties of the line of) Yii and Hsia, and the multiplied forms of Yin and A4u were both extreme. The forms of Yi and Hsia did not neutralise their simplicity, nor was there sufficient simplicity under Yin and Au to neutralise their forms,’

34. These were the words of the Master :— ‘Although in subsequent ages there arose (distinguished sovereigns), yet none of them succeeded in equalling the T1 of (the line of) Yi. He ruled over all under heaven, but, while he lived, he had not a selfish thought, and when he died, he did not make his son great (with the inheritance). He treated the people as his sons, as if he had been their father and mother. He had a deep and compassionate sympathy for them (like their mother); he instructed them in loyalty and what was profitable (like their father). While he showed his affection for them, he also gave them honour; in his natural restfulness, he was reverent; in the terrors of his majesty, he yet was loving ; with all his riches, he was yet observant

4 ‘The line of Y#’ was Shun, who succeeded to Y4o. He did not found a dynasty; but he is often spoken of as if he had done so.

344 THE Lf xt. BK. XXIX.

He did not found a dynasty; but he is often spoken of as if he had done so.

344 THE Lf xt. BK. XXIX.

of the rules of propriety ; and his kindness was yet (rightly) distributed. The superior men who stood in connexion with him gave honour to benevolence, and stood in awe of righteousness; were ashamed of lavish expenditure, and set little store by their accumulation of substance; loyal, but not coming into collision with their sovereign ; righteous, and yet deferential to him; accomplished, and yet restful ; generous, and yet discriminating. It is said in Fa on Punishments, “ He sought to awe the people by his virtue, and all were filled with dread ; he proceeded to enlighten them by his virtue, and all were enlightened.” Who but the Tt of (the line of) Yii could have been able to do this??’ (Sha, V, xxvii, 7.) 35. These were the words of the Master :—‘(A minister) in the service of his ruler will first offer his words of counsel, and (when they are accepted), he will bow and voluntarily offer his person to make good his sincerity. Hence, whatever service a ruler requires from his minister, the minister will die in support of his words. Inthis way the salary which he receives is not obtained on false pretences, and the

1 With this paragraph it is understood that the sth section of the Book ends, ‘illustrating the perfect humanity of the superior man in the government of the people.’ Every fresh section thus far, however, has commenced with a—‘ These were the words of the Master,’ and in no case ended with that phraseology. Paragraph 35 rightly begins with it. It is out of place, or rather misplaced, in this; and belongs, I believe, to another place, as we shall see. We should read here, instead of it, ‘The Master said.’ With regard to the greater part of the section, its genuineness is liable to suspicion, and is indeed denied by the majority of commentators, including the Xhien-lung editors. The sentiments are more T4oistic than Confucian. See the introductory notice of the Book.

BK. XXIX, PIAO Kt. 345

things for which he can be blamed will be more and more few.’

36. The Master said, ‘In the service of a ruler, when great words are spoken to (and accepted by) him, great advantages (to the state) may be expected from them ; and when words of small importance are presented to him, only small advantages are to be looked for. Therefore a superior man will not for words of small importance receive great emolument, nor for words of great importance small emolument. It is said in the Yi, “ He does not enjoy his revenues in his own family, (but at court) ; there will be good fortune’.”’

37. The Master said, ‘In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Hsiao Y4 (II, vi, ode 3, 4),

The Master said, ‘In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Hsiao Y4 (II, vi, ode 3, 4),

“Your duties quietly fulfil,
And hold the upright in esteem,
With friendship fast ;
So shall the Spirits hear your cry,
You virtuous make, and good supply
In measure vast.”’

38. The Master said, ‘In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.’

39. The Master said, ‘ Ministers near (the ruler) should (seek to) preserve the harmony (of his

' See the Thwan, or first of the appendixes of the Yi, on
Hexagram 26, vol. xvi, page 234.

346 THE Li xi. BK. XXIX.

virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).’

40. The Master said, ‘In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4),

“I cherish those men in my heart ;—

Might not my words my love impart ?

No ;—if the words were once but spoken,
The charm of love might then be broken.
The men shall dwell within my heart,
Nor thence with lapse of time depart.

41. The Master said, ‘In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according.to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.’

42. The Master said, ‘In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.’

43. The Master said, ‘In the service of a ruler,
(an officer) should be careful at the beginning, and
respectful to the end.’

44. The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler),

”?

BK. XXIX. PrAo xi. 347

but he should not allow himself to be led to do anything contrary to order or right.’

The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler),

”?

BK. XXIX. PrAo xi. 347

but he should not allow himself to be led to do anything contrary to order or right.’

45. The Master said, ‘In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger ; if it be at court, he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from office :—such is an officer who well discharges his duty. It is said in the Yt (vol. xvi, p. 96), “He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.”’

46. The Master said, ‘It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2),

“How strong the magpies, battling fierce,

Each one to keep his mate!

How bold the quails together rush,
Upon the same debate!

This woman, with no trait that’s good,
Is stained by vicious crime,

Yet her I hail as marchioness ;—
Alas! woe worth the time!’’’

47. The Master said, ‘The superior man does not consider that his words (alone) show fully what a

348 THE Lf xt. BK. XXIX.

man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear.

‘In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3),

“He trusts the rogues that lie and sneak,

And make things worse ;
Their duties shirked, their words so meek
Prove but a curse.”’

The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3),

“He trusts the rogues that lie and sneak,

And make things worse ;
Their duties shirked, their words so meek
Prove but a curse.”’

48. The Master said!, ‘The superior man does not confine himself to praising men with his words ; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them ; or men who are suffering from want, he feeds them; and when he praises a man’s good qualities, he (goes on to) confer rank on him. It

1 With this commences the 7th section of the Book, but it commences irregularly with ‘the Master said,’ instead of ‘The words of the Master were ;’ see note above, on page 344.

BK, XXIX. pido xi. 349

is said in the Lessons from the States (I, xiv, ode 1, 3),

“TI grieve; would they but lodge with me!”’

49. The Master said, ‘Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6),

“T wildly go; Pll never know
Its smiles and chat again,
To me you clearly swore the faith,
Which now to break you're fain.
Could I foresee so false you'd be ?
And now regrets are vain.””’

50. The Master said, ‘The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.’

51. The Master said, ‘ What is required in feeling is sincerity ; in words, that they be susceptible of proof?.’

52. These were the words of the Master :—‘ The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks, They did not presume to employ their own private judgment in the service of God.

1 Here ends the 7th section, showing how the superior man strives to be sincere in his words and looks,

350 THE Li xf. BK. -XXIX.

In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point.

53. ‘For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the _(intimations of the) tortoise-shell and stalks.’

They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the _(intimations of the) tortoise-shell and stalks.’

54. The Master said, ‘With the victims perfect, the proper ceremonies and music, and the vessels of grain, (they sacrificed); and thus no injury was received from the Spiritual Powers, and the people had no occasion for dissatisfaction.’

55. The Master said, ‘ The sacrifices of Hau Xt were easily provided. His language was reverential; his desires were restricted; and the blessings received extended down to his descendants. It is said in the Book of Poetry (III, ii, ode 1, 8),

“H4u At founded the sacrifice ;
No one has failed in it,
Down to the present day.”’

56. The Master said, ‘The shell and stalks employed by the great men’ must be held in awe and reverence. But the son of Heaven does not divine by the stalks. While the princes are keeping guard in their states, they divine by the stalks. When the son of Heaven is on the road (travelling), he (also) divines by the stalks. In any other state but their

1 The king and feudal lords.

BK, XXIX. PrAo xi. 351

own they do not divine by the stalks. They consult the tortoise-shell about the chambers and apartments of the houses (where they lodge). The son of Heaven does not so consult the tortoise-shell ; he stays always in the grand ancestral temples.’

57. The Master said, ‘The men of rank, on occasions of special respect, use their sacrificial vessels. On this account they do not fail to observe the set seasons and days, and do not act contrary to the intimations of the shell and stalks; thus seeking to serve with reverence the ruler and their superiors. In this way superiors are not troublesome to the people, and the people do not take liberties with their superiors?’

1 Paragraphs 52 to 57 from the last section of the Book. They are not so interesting as the previous sections, nor do they hang closely together. ‘ The section,’ say the XAien-lung editors, ‘ treats of the two methods of divination, and also of reverence. Reverence is the subject of the first section, and here again it occurs in the end of the Treatise. Reverence is the beginning and end of the learning of the superior man.’

BOOK XXX. 3ZE?
OR

THE BLACK ROBES’.

1. These were the words of the Master? :— ‘When the superior is easily served, his inferiors are easily known 3, and in this case punishments are not numerous (in the state).

2. The Master said, ‘When (the superior) loves the worthy as (the people of old loved him of) the black robes (Shih, I, vii, ode 1), and hates the bad as Hsiang-po (hated them ;—II, v, ode 6), then without the frequent conferring of rank the people are stimulated to be good, and without the use of punishments they are all obedient to his orders. It is said in the T4 Y4 (III, i, ode 1, 7),

“From Wa4n your pattern you must draw,
And all the states will own your law.”’

It is said in the T4 Y4 (III, i, ode 1, 7),

“From Wa4n your pattern you must draw,
And all the states will own your law.”’

3. The Master said, ‘If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good. If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how

1 See the introductory notice, vol. xxvii, pp. 45, 46.

2 Thus the Book begins as if it were another section of the preceding Treatise.

® They are ‘easily known,’ there being nothing in the ruler’s method to make them deceitful.

BK. XXX. 8ZE f. 353

they can escape (the punishment ;—Analects, I], iii). Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him. It is said in the | Punishments of Fd (Sha, V, xxvii, 3), “Among the people of Miao they did not use orders simply, but the restraints of punishment. They made the five punishments engines of oppression, calling them the laws.” In this way their people became bad, and (their rulers) were cut off for ever (from the land)’

4. The Master said, ‘Inferiors, in serving their superiors, do not follow what they command, but what they do. When a ruler loves anything, those below him are sure to do so much more. Therefore the superior should by all means be careful in what he likes and dislikes. This will make him an example to the people!

5. The Master said, ‘When Yii had been on the throne three years, the humanity of the common people was in accordance with his ;—was it necessary that all (at court) should be perfectly virtuous ? It is said in the Book of Poetry (II, v, ode 7, 1),

“ Awe-inspiring are you, O (Grand-)Master Yin,

And the people all look up to you.” It is said in the Punishments of Fd (V, xxvii, 13), “TI, the One man, will have felicity, and the millions of the people will look to you as their sure dependence.” It is said in the Ta Y4 (III, i, ode 9, 3),

? This again looks very much as if this Treatise were a continuation of the last.

(28) Aa

354 THE Lf xt. BK. XXX.

“King Wa secured the people's faith,
And gave to all the law.”’

6. The Master said, ‘When superiors are fond of showing theirhumanity, inferiors strive to outstrip one another in their practice of it. Therefore those who preside over the people should cherish the clearest aims and give the most correct lessons, honouring the requirement of their humanity byloving the people as their sons; then the people will use their utmost efforts with themselves to please their superiors. It is said in the Book of Poetry (III, iii, ode 2, 2),

“Where from true virtue actions spring,
All their obedient homage bring.”’

It is said in the Book of Poetry (III, iii, ode 2, 2),

“Where from true virtue actions spring,
All their obedient homage bring.”’

7. The Master said, ‘The king’s words are (at first) as threads of silk ; but when given forth, they become as cords. Or they are (at first) as cords ; but when given forth, they become as ropes. Therefore the great man does not take the lead in idle speaking. The superior does not speak words which may be spoken indeed but should not be embodied in deeds; nor does he do actions which may be done in deed but should not be expressed in words. When this is the case, the words of the people can be carried into action without risk, and their actions can be spoken of without risk. It is said in the Book of Poetry (III, iii, ode 2, 8),

“Keep on your acts a watchful eye,
That you may scrutiny defy.”’

8. The Master said, ‘The superior man leads men on (to good) by his words, and keeps them (from evil) by (the example of) his conduct. Hence, in speaking, he must reflect on what may be the end of his words, and examine whether there may not be

BK. XXX, 82E f. 355

some error in his conduct; and then the people will be attentive to their words, and circumspect in their conduct. It is said in the Book of Poetry (III, iii, ode 2, 5), “Be circumspect in all you say, And reverent bearing still display.” It is said in the TA Y4 (III, i, ode 1, 4), “ Deep were WAn’s thoughts, unstained his ways ;

His reverence lit its trembling rays.”’

9. The Master said,‘When the heads of the people use no (improper) variations in their dress, and their manners are always easy and unconstrained, and they seek thus to give uniformity to the people, the virtue of the people does become uniform. It is said in the Book of Poetry (II, viii, ode 1, 1),

“In the old capital they stood,
With yellow fox-furs plain ;
Their manners all correct and good,
Speech free from vulgar stain.
Could we go back to ‘u's old days,
All would look up to them with praise.”’

10. The Master said, ‘When (the ruler) above can be known by men looking at him, and (his ministers) below can have their doings related and remembered, then the ruler has no occasion to doubt his ministers, and the ministers are not led astray by ‘their ruler. The Announcement of Yin says (Shd, IV, vi, 3), “There were I, Yin, and Thang; both possessed the same pure virtue.” It is said in the Book of Poetry (I, xiv, ode 3, 3),

“In soul so steadfast is that princely man,

Whose course for fault or flaw we vainly scan.”’

11. The Master said, ‘When the holders of states
Aa2

356 THE Lf xt, BK. XXX.

and clans give distinction to the righteous and make it painful for the bad, thus showing the people the excellence (they should cultivate), then the feelings of the people do not swerve (to what is evil). It is said in the Book of Poetry (II, vi, ode 3, 5), “Your duties quietly fulfil, And hold the upright in esteem, With earnest love.’

It is
said in the Book of Poetry (II, vi, ode 3, 5),
“Your duties quietly fulfil,
And hold the upright in esteem,
With earnest love.’

12. The Master said, ‘When the highest among men has doubts and perplexities, the common people go astray. When (the ministers) below him are difficult to be understood, the toil of the ruler is prolonged. Therefore when the ruler exhibits clearly what he loves, and thus shows the people the style of manners (they should aim at), and is watchful against what he dislikes, and thereby guards the people against the excesses (of which they are in danger), then they do not go astray.

‘When the ministers are exemplary in their conduct, and do not set a value on (fine) speeches ; when they do not try to lead (the ruler) to what is unattainable, and do not trouble him with what cannot be (fully) known, then he is not toiled. It is said in the Book of Poetry (III, ii, ode 10, 1),

“Reversed is now the providence of God;

The lower people groan beneath their load.”

It is said in the Hsido Y4 (II, v, ode 4, 4),
“They do not discharge their duties,
But only cause distress to the king.”’

13. The Master said, ‘When (the measures of) government do not take effect, and the lessons of the ruler do not accomplish their object, (it is because) the giving of rank and emoluments is

BK. XXX, 82E f. 357

unfit to stimulate the people to good, and (the infliction of) punishments and penalties is unfit to make them ashamed (of evil). Therefore (the ruler) above must not be careless in punishing, nor lightly confer rank. Itis said in the Announcement to the Prince of Khang (Sha, V, ix, 8), “Deal reverently and understandingly in your infliction of punishments ;” and in the Punishments of Fa (Sha, V, xxvii, 12), “He spreads abroad his lessons to avert punishments.”’

Itis said in the Announcement to the Prince of Khang (Sha, V, ix, 8), “Deal reverently and understandingly in your infliction of punishments ;” and in the Punishments of Fa (Sha, V, xxvii, 12), “He spreads abroad his lessons to avert punishments.”’

14. The Master said, ‘When the great ministers are not on terms of friendly intimacy (with the ruler), and the common people consequently are not restful, this is because the loyalty (of the ministers) and the respect (of the ruler) are not sufficient, and the riches and rank conferred (on the former) are excessive. (The consequence is, that) the great ministers do not discharge their functions of government, and the ministers closer (to the ruler) form parties against them. Therefore the great ministers should by all means be treated with respect; they are examples to the people; and ministers nearer (to the ruler) should by all means be careful ;—they direct the way of the people. Let not the ruler consult with inferior officers about greater, nor with those who are from a distance about those who are near to him, nor with those who are beyond the court about those who belong to it. If he act thus, the great ministers will not be dissatisfied; the ministers closer to him will not be indignant; and those who are more remote will not be kept in obscurity. The duke of Sheh in his dying charge said, “Do not by little counsels ruin great enterprises; do not for the sake of a favourite concubine

358 THE ut Ki. BK. XXX.

provoke queen Awang; do not for the sake of a favourite officer provoke your grave officers,—the Great officers or high ministers?.”’

15. The Master said, ‘If the great man be not in affectionate sympathy with (his officers) whom he considers worthy, but give his confidence to others whom he despises, the people in consequence will not feel attached to him, and the lessons which he gives them will be troublesome (and ineffective). It is said in the Book of Poetry (II, ii, ode 8),

“As if I were hidden they sought me at first,
At court for a pattern to shine;
’Tis with hatred intense they now bend their
scowls,
And my services curtly decline.”

It is said in the iin-44in (Shad, V, xxiv, 4), “While they have not seen a sage, (they are full of desire) as if they could not get a sight of him; but after they have seen him, they are still unable to follow him.”’

16. The Master said, ‘A small man is drowned in the water ; a superior man is drowned or ruined by his mouth; the great man suffers his ruin from the people ;—all suffer from what they have played and taken liberties with. Water is near to men, and yet it drowns them. Its nature makes it easy to play with, but dangerous to approach ;—men are easily drowned in it. The mouth is loquacious and

1 This is an error. The dying counsels referred to were not given by any duke of Sheh (a dependency of Af), but by W4n-fa, duke of 34i, to king MQ of Xau. They are found with some slight alterations in the Apocryphal Books of Kau (3% Ji] 5), Book

The mouth is loquacious and

1 This is an error. The dying counsels referred to were not given by any duke of Sheh (a dependency of Af), but by W4n-fa, duke of 34i, to king MQ of Xau. They are found with some slight alterations in the Apocryphal Books of Kau (3% Ji] 5), Book

VIII, article 1, Confucius would not have fallen into such a mistake.

BK. XXX, 82E f. 359

troublesome ; for words once uttered there is hardly a place of repentance ;—men are easily ruined by it. The people, restricted in their humanity, have vulgar and rude minds ; they should be respected, and should not be treated with contempt ;—men are easily ruined by them. Therefore the superior man should by all means be careful in his dealings with them. It is said in the Thai Aia (Sha, III, v, sect. 1, 5, 7), “Do not frustrate the charge to me, and bring on yourself your own overthrow. Be like the forester, who, when he has adjusted the string, goes to examine the end of the arrow, whether it be placed according to rule, and then lets go.” It is said in the Charge to Yiieh (ITI, viii, sect. 2, 4), “It is the mouth which gives occasion to shame; they are the coat of mail and helmet which give occasion to war. The upper robes and lower garments (for reward) should not be taken (lightly from) their chests; before spear and shield are used, one should examine himself.” It is said in the Thai Aia (Shu, ITI, v, sect. 2, 3), “Calamities sent by Heaven may be avoided; but from those brought on by one’s self there is no escape.” It is said in the Announcement of Yin (Sha, III, v, sect. 1, 3), “I have seen it myself in Hsia with its western capital, thatwhen its sovereigns went through a prosperous course to the end, their ministers also did the same.”’

17. The Master said, ‘To the people the ruler is as their heart; to the ruler the people are as his body. When the heart is composed, the body is at ease ; when the heart is reverent, the body is respectful; when the heart loves anything, the body is sure to rest in it. (So), when the ruler loves _ anything, the people are sure to desire it. The |

|

p. 7

360 THE Lf xt. BK. XXX.

body is the complement of the heart, and a wound in it makes the heart also suffer. So the ruler is preserved by the people, and perishes also through the people. It is said in an ode,

“Once we had that former premier,

His words were wise and pure;

The states and clans by him were at rest,

The chief cities and towns by him were well regulated,

All the people by him enjoyed their life.

Who (now) holds the ordering of the kingdom?
Not himself attending to the government,

The issue is toil and pain to the people.”

It is said in the Aiin-ya (Shd, V, xxv, 5), “In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter.”

Not himself attending to the government,

The issue is toil and pain to the people.”

It is said in the Aiin-ya (Shd, V, xxv, 5), “In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter.”

18. The Master said, ‘In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him) 2’

19. The Master said, ‘Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man’s aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead. Therefore the superior man, having heard much, verifies it by

1 This is from an ode not in the Shih, and only preserved, so far,
here. The three concluding lines, however, are also found in the
Shih, IT, iv, ode 7, 6.

* The meaning of this latter part is matter of dispute.

BK. XXX, 8zE f, 361

inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice. It is said in the Xiinkhan (Sha, V, xxi, 5), ‘Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them.” It is said in the Book of Poetry (I, xiv, ode 3, 1),

“The virtuous man, the princely one,
Is uniformly correct in his deportment.

20. The Master said, ‘It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1),

“For our prince a good mate.”’

21. The Master said, ‘When a man on light grounds breaks off his friendship with the poor and mean, and only on great grounds with the rich and noble, his love of worth cannot be great, nor does his hatred of evil clearly appear. Though men may say that he is not influenced by (the love of) gain, I do not believe them. It is said in the Book of Poetry (III, ii, ode 3, 4),

“And all the friends assisting you
Behave with reverent mien.”’

22. The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind-

362 THE Lf gf. BK. XXX.

ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’

The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind-

362 THE Lf gf. BK. XXX.

ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’

23. The Master said, ‘If there be a carriage (before you), you are sure (by-and-by) to see the cross-board (in front); if there be a garment, you are sure (in the same way) to see (the traces of) its being worn; if one speaks, you are sure to hear his voice; if one does anything, you are sure to see the result. It is said in the Book of Poetry (I, i, ode 2, 2),

“T will wear them without being weary of them.”’

24. The Master said, ‘When one says anything, and immediately proceeds to act it out, his words cannot embellish it; and when one does anything, and immediately proceeds to describe it, the action cannot be embellished. Hence the superior man saying little, and acting to prove the sincerity of his words, the people cannot make the excellence of their deeds greater than it is, nor diminish the amount of their badness'. It is said in the Book of Poetry (III, iii, ode 2, 5),

“A flaw in mace of white jade may
By patient toil be ground away;
But for a flaw we make in speech,
What can be done? ’Tis past our reach.”

1 The excellence and the badness would seem, in the text, to belong to the conduct of the superior man ; but to predicate badness of him would be too daring. To justify the view which appears in my translation, the K/ien-lung editors, in their expansion of the meaning, after ‘the people,’ interpolate ‘who come under the transforming influence of his example.’

BK, XXX. 82E f. 363

It is said in the Hsiao Y4 (II, iii, ode 5, 8),
“Well does our lord become his place,
And high the deeds his reign have crowned.”

It is said to the Prince Shih (ShQ, V, xvi, 11),
“ Aforetime, when God beheld the virtue of king
Wan in the fields of K&u, he made the great decree
light on his person.”’

25. The Master said, ‘The people of the south have a saying that “A man without constancy cannot be a diviner either with the tortoise-shell or the stalks.” This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men!? It is said in the Book of Poetry (II, v, ode 1, 3),

“Our tortoise-shells are wearied out,

And will not tell us anything about the plans.” The Charge to Yiieh says (Sha, IV, viii, sect. 2, 5,11), “ Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.”

‘It is said in the Yt, “When one does not conti-

If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.”

‘It is said in the Yt, “When one does not conti-

1 I cannot make anything but this of this sentence, though Khung Ying-t& takes it differently, The whole paragraph is evidently very corrupt, and even the Xien-lung editors have put forth all their strength upon it in vain.

2 We have here a quotation from the ShQ, IV, viii, sect. 2; but it is very different from the textus receptus. All the commentators and critics are at fault upon it; see vol. iii, pp. 115, 116.

364 THE Li xi. BK. XXX.

nuously maintain his virtue, some will impute it to him as a disgrace! ;—(in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil.”’

1 See the symbolism of the 3rd and sth lines of the Hang or
32nd Hexagram, vol. xvi, pp. 125-128.

BOOK XXXI. PAN SANG
OR

RULES ON HURRYING TO MOURNING RITES’.

1. According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger *, and gave full vent to hissorrow. Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (tothe place). He went 100 If a day, not travelling in the night.

2. Only when the rites were those fora father ora mother did he travel while he could yet see the stars, and rested when he (again) saw them®. If it was impossible for him to go (at once)‘, he assumed the mourning dress, and then went (as soon as he could). When he had passed through the state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow. He avoided wailing in the market-place and when near the court. He looked towards the frontier of his own state when he wailed.

1 See the introductory notice, vol. xxvii, pp. 46, 47.

* The mourner is absent from his state, and a messenger has been sent to tell him of the death. The relative, it is argued, may have been any one within the ‘five degrees’ of consanguinity.

5 That is, from peep of dawn till the stars came out again after sunset.

‘ Being restrained by the duties of the commission, with which he was charged by the ruler.

366 THE Lf xf. BK. XXXI~

The relative, it is argued, may have been any one within the ‘five degrees’ of consanguinity.

5 That is, from peep of dawn till the stars came out again after sunset.

‘ Being restrained by the duties of the commission, with which he was charged by the ruler.

366 THE Lf xf. BK. XXXI~

3. When he came to the house, he entered the gate at the left side of it, (passed through the court), and ascended to the hall by the steps on the west. He knelt on the east of the coffin, with his face to the west, and wailed, giving full vent to his grief. He (then) tied up his hair in a knot, bared his arms, and went down from the hall, proceeding to his place on the east, where he wailed towards the west. Having completed the leaping, he covered his arms and put on his sash of sackcloth in the corridor on the east; and after tucking up the ends of his sash, he returned to his place. He bowed to the visitors, leaping with them, and escorted them (to the gate), returning (afterwards) to his place. When other visitors arrived, he bowed to them, leaped with them, and escorted them ;—all in the same way.

4. (After this), all the principal mourners}, with their cousins, went out at the gate, stopping there while they wailed. The gate was then closed, and the director told them to go to the mourning shed?

5. At the next wailing, the day after, they tied up their hair, bared their arms, and went through the leaping. At the third wailing next day, they again tied up their hair, bared their arms, and went through the leaping. On these three days, the finishing the mourning dress, bowing to and escorting the visitors, took place as in the first case.

6. If he who has hurried to be present at the

1 This seems to mean ‘all the sons of the departed.’ Of course there was really but one ‘ chief or host-man,’ as in par. 6.

* This takes us by surprise. Did all go to the shed? Were there many sheds?

p. 367

rites were not the presiding mourner on the occasion', then that presiding mourner, instead of him, bowed to the visitors and escorted them.

7. When one hurried to the rites, even where they were less than those for a mother or father, which required the wearing of sackcloth, with even edge or frayed, he entered the gate at the left side of it, and stood in the middle of the court-yard with his face to the north, wailing and giving full vent to his sorrow. He put on the cincture for the head and the sackcloth girdle in the corridor on the east, and repaired to his place, where he bared his arms. Then he wailed along with the presiding mourner, and went through the leaping. For the wailing on the second day and the third, they wore the cincture and bared the arms. If there were visitors, the presiding mourner bowed to them on their arrival, and escorted them.

The husbands and wives (of the family) waited for him at the wailing-places for every morning and evening, without making any change.