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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1God was consequently roused to anger, and did not give him the Great Plan with its nine divisions, and thus the unvarying principles (of Heaven’s method) were allowed to go to ruin.* Khwan was therefore 1 See the commencement of Book i. * Khung Ying-t& of the Thang dynasty says on this:—‘ The people have been produced by supreme Heaven, and both body and soul are Heaven’s gift. Men have thus the material body and the knowing mind, and Heaven further assists them, helping them to harmonize their lives. The right and the wrong of their language, the correctness and errors of their conduct, their enjoyment of clothing and food, the rightness of their various movements ;—all these things are to be harmonized by what they are endowed with by Heaven.’ 140 THE SHO KING. PART VY. kept a prisoner till his death, and his son Yii rose up (and entered on the same undertaking). To him Heaven gave the Great Plan with its nine divisions, and the unvarying principles (of its method) were set forth in their due order.’ * 2. ‘(Of those divisions) the first is called “the five elements ;” the second, “reverent attention to the five (personal) matters;” the third, “earnest devotion to the eight (objects of) government ;” the fourth, “the harmonious use of the five dividers of time;” the fifth, “the establishment and use of royal perfection;” the sixth, “the discriminating use of the three virtues;” the seventh, “the intelligent use of (the means for) the examination of doubts ;” the eighth, “the thoughtful use of the various verifications ;” the ninth, “the hortatory use of the five (sources of) happiness, and the awing use of the six (occasions of) suffering.” ’ 3. i. ‘First, of the five elements '.—The first is 1 Gaubil gives here ‘les cinq hing,’ without translating the Chinese term. English sinologists have got into the habit of rendering it by ‘elements,’ but it hardly seems possible to determine what the Chinese mean by it. We intend by ‘elements’ ‘the first principles or ingredients of which all things are composed.’ The Pythagoreans, by their four elements of earth, water, air, and fire, did not intend so much the nature or essence of material substances, as the forms under which matter is actually presented to us. The character hsing, meaning ‘to move,’ ‘to be in action,’ shows that the original conception of the Chinese is of a different nature ; and it is said in the Khang-hst Dictionary, ‘The five hsing move and revolve between heaven and earth, without ever ceasing, and hence they are named.’ The editors of the latest imperial edition of the Shfi say, ‘ Distributed through the four seasons, they make “ the five dividers of time ;” exhibited in prognostications, they give rise to divination by the tortoise-shell and the reeds; having lodgment in the human body, they produce “the five personal matters;” moved by good fortune and bad, they BOOK Iv. THE GREAT PLAN. 14!
2THE GREAT PLAN. 14! water; the second is fire; the third, wood; the fourth, metal; and the fifth, earth. (The nature of) water is to soak and descend; of fire, to blaze and ascend ; of wood, to be crooked and straight; of metal, to yield and change; while (that of) earth is seen in seed-sowing and in-gathering. That which soaks and descends becomes salt; that which blazes and ascends becomes bitter; that which is crooked and straight becomes sour; that which yields and changes becomes acrid; and from seed-sowing and in-gathering comes sweetness.’ ii. ‘Second, of the five (personal) matters 1—The first is the bodily demeanour; the second, speech ; the third, seeing; the fourth, hearing; the fifth, thinking. (The virtue of) the bodily appearance is respectfulness ; of speech, accordance (with reason) ; of seeing, clearness; of hearing, distinctness; of thinking, perspicaciousness. The respectfulness becomes manifest in gravity; accordance (with reason), in orderliness; the clearness, in wisdom; the distinctness, in deliberation ; and the perspicaciousness, in sageness.’ iii. ‘Third, of the eight (objects of) government *.— ? produce “the various verifications ;” communicated to organisms, they produce the different natures, hard and soft, good and evil ; working out their results in the changes of those organisms, they necessitate—here benevolence and there meanness, here longevity and there early death :—all these things are from the operation of the five hsing. But if we speak of them in their simplest and most important character, they are what man’s life depends on, what the people cannot do without.’ After all this, I should still be sorry to be required to say what the five hsing are. 1 These five ‘matters’ are represented as being in the human person what the five hsing are in nature. Demeanour is the human correspondency of water, speech that of fire, &c. * Medhurst calls the eight (objects of ) government ‘the eight 142 THE SHO KING. PART V. The first is food; the second, wealth and articles of convenience ; the third, sacrifices ; the fourth, (the business of) the Minister of Works; the fifth, (that of) the Minister of Instruction ; the sixth, (that of) the Minister of Crime; the seventh, the observances to be paid to guests; the eighth, the army.’ iv. ‘Fourth, of the five dividers of time 1.—The first is the year (or the planet Jupiter) ; the second, the moon; the third, the sun; the fourth, the stars and planets, and the zodiacal spaces; and the fifth, the calendaric calculations.’
3‘Fourth, of the five dividers of time 1.—The first is the year (or the planet Jupiter) ; the second, the moon; the third, the sun; the fourth, the stars and planets, and the zodiacal spaces; and the fifth, the calendaric calculations.’ v. ‘Fifth, of royal perfection*—The sovereign, having established (in himself) the highest degree and pattern of excellence, concentrates in his own person the five (sources of) happiness, and proceeds to diffuse them, and give them to the multitudes of the people. Then they, on their part, embodying your perfection, will give it (back) to you, and secure the preservation of it. Among all the multitudes of the people there will be no unlawful confederacies, and among men (in office) there will be no bad and selfish combinations ;—let the sovereign regulators,’ and Gaubil calls them ‘les huit régles du gouvernement.’ The phrase means the eight things to be attended to in government,—its objects and departments, 1 «The five dividers of time’ are with Medhurst ‘the five arrangers,’ and with Gaubil ‘les cinq périodes.’ This division of the Great Plan is substantially the same as Y4o’s instructions to his astronomers. * By ‘royal perfection’ we are to understand the sovereign when he is, or has made himself, all that he ought to be. ‘ Perfection’ is ‘the utmost point, the extreme of excellence, realized in the person of the sovereign, guiding his administrative measures, and serving as an example and attractive influence to all below, both ministers and people. BOOK IV. THE GREAT PLAN. 143 establish in (himself) the highest degree and pattern of excellence. ‘Among all the multitudes of the people there will be those. who have ability to plan and to act, and who keep themselves (from evil):—do you keep such in mind; and there will be those who, not coming up to the highest point of excellence, yet do not involve themselves in evil :—let the sovereign receive such. And when a placid satisfaction appears in their countenances, and they say, “ Our love is fixed on virtue,” do you then confer favours on them ;—those men will in this way advance to the perfection of the sovereign. Do not let him oppress the friendless and childless, nor let him fear the high and distinguished. When men (in office) have ability and administrative power, let them be made still more to cultivate their conduct; and the prosperity of the country will be promoted. All (such) right men, having a competency, will go on in goodness. If you cannot cause them to haye what they love in their families, they will forthwith proceed to be guilty of crime. As to those who have not the love of virtue, although you confer favours (and emoluments) on them, they will (only) involve you in the guilt of employing the evil. ‘Without deflection, without unevenness, Pursue the royal righteousness, Without selfish likings, Pursue the royal way. Without selfish dislikings, Pursue the royal path.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1God was consequently roused to anger, and did not give him the Great Plan with its nine divisions, and thus the unvarying principles (of Heaven’s method) were allowed to go to ruin.* Khwan was therefore 1 See the commencement of Book i. * Khung Ying-t& of the Thang dynasty says on this:—‘ The people have been produced by supreme Heaven, and both body and soul are Heaven’s gift. Men have thus the material body and the knowing mind, and Heaven further assists them, helping them to harmonize their lives. The right and the wrong of their language, the correctness and errors of their conduct, their enjoyment of clothing and food, the rightness of their various movements ;—all these things are to be harmonized by what they are endowed with by Heaven.’ 140 THE SHO KING. PART VY. kept a prisoner till his death, and his son Yii rose up (and entered on the same undertaking). To him Heaven gave the Great Plan with its nine divisions, and the unvarying principles (of its method) were set forth in their due order.’ * 2. ‘(Of those divisions) the first is called “the five elements ;” the second, “reverent attention to the five (personal) matters;” the third, “earnest devotion to the eight (objects of) government ;” the fourth, “the harmonious use of the five dividers of time;” the fifth, “the establishment and use of royal perfection;” the sixth, “the discriminating use of the three virtues;” the seventh, “the intelligent use of (the means for) the examination of doubts ;” the eighth, “the thoughtful use of the various verifications ;” the ninth, “the hortatory use of the five (sources of) happiness, and the awing use of the six (occasions of) suffering.” ’ 3. i. ‘First, of the five elements '.—The first is 1 Gaubil gives here ‘les cinq hing,’ without translating the Chinese term. English sinologists have got into the habit of rendering it by ‘elements,’ but it hardly seems possible to determine what the Chinese mean by it. We intend by ‘elements’ ‘the first principles or ingredients of which all things are composed.’ The Pythagoreans, by their four elements of earth, water, air, and fire, did not intend so much the nature or essence of material substances, as the forms under which matter is actually presented to us. The character hsing, meaning ‘to move,’ ‘to be in action,’ shows that the original conception of the Chinese is of a different nature ; and it is said in the Khang-hst Dictionary, ‘The five hsing move and revolve between heaven and earth, without ever ceasing, and hence they are named.’ The editors of the latest imperial edition of the Shfi say, ‘ Distributed through the four seasons, they make “ the five dividers of time ;” exhibited in prognostications, they give rise to divination by the tortoise-shell and the reeds; having lodgment in the human body, they produce “the five personal matters;” moved by good fortune and bad, they BOOK Iv. THE GREAT PLAN. 14!
2THE GREAT PLAN. 14! water; the second is fire; the third, wood; the fourth, metal; and the fifth, earth. (The nature of) water is to soak and descend; of fire, to blaze and ascend ; of wood, to be crooked and straight; of metal, to yield and change; while (that of) earth is seen in seed-sowing and in-gathering. That which soaks and descends becomes salt; that which blazes and ascends becomes bitter; that which is crooked and straight becomes sour; that which yields and changes becomes acrid; and from seed-sowing and in-gathering comes sweetness.’ ii. ‘Second, of the five (personal) matters 1—The first is the bodily demeanour; the second, speech ; the third, seeing; the fourth, hearing; the fifth, thinking. (The virtue of) the bodily appearance is respectfulness ; of speech, accordance (with reason) ; of seeing, clearness; of hearing, distinctness; of thinking, perspicaciousness. The respectfulness becomes manifest in gravity; accordance (with reason), in orderliness; the clearness, in wisdom; the distinctness, in deliberation ; and the perspicaciousness, in sageness.’ iii. ‘Third, of the eight (objects of) government *.— ? produce “the various verifications ;” communicated to organisms, they produce the different natures, hard and soft, good and evil ; working out their results in the changes of those organisms, they necessitate—here benevolence and there meanness, here longevity and there early death :—all these things are from the operation of the five hsing. But if we speak of them in their simplest and most important character, they are what man’s life depends on, what the people cannot do without.’ After all this, I should still be sorry to be required to say what the five hsing are. 1 These five ‘matters’ are represented as being in the human person what the five hsing are in nature. Demeanour is the human correspondency of water, speech that of fire, &c. * Medhurst calls the eight (objects of ) government ‘the eight 142 THE SHO KING. PART V. The first is food; the second, wealth and articles of convenience ; the third, sacrifices ; the fourth, (the business of) the Minister of Works; the fifth, (that of) the Minister of Instruction ; the sixth, (that of) the Minister of Crime; the seventh, the observances to be paid to guests; the eighth, the army.’ iv. ‘Fourth, of the five dividers of time 1.—The first is the year (or the planet Jupiter) ; the second, the moon; the third, the sun; the fourth, the stars and planets, and the zodiacal spaces; and the fifth, the calendaric calculations.’
3‘Fourth, of the five dividers of time 1.—The first is the year (or the planet Jupiter) ; the second, the moon; the third, the sun; the fourth, the stars and planets, and the zodiacal spaces; and the fifth, the calendaric calculations.’ v. ‘Fifth, of royal perfection*—The sovereign, having established (in himself) the highest degree and pattern of excellence, concentrates in his own person the five (sources of) happiness, and proceeds to diffuse them, and give them to the multitudes of the people. Then they, on their part, embodying your perfection, will give it (back) to you, and secure the preservation of it. Among all the multitudes of the people there will be no unlawful confederacies, and among men (in office) there will be no bad and selfish combinations ;—let the sovereign regulators,’ and Gaubil calls them ‘les huit régles du gouvernement.’ The phrase means the eight things to be attended to in government,—its objects and departments, 1 «The five dividers of time’ are with Medhurst ‘the five arrangers,’ and with Gaubil ‘les cinq périodes.’ This division of the Great Plan is substantially the same as Y4o’s instructions to his astronomers. * By ‘royal perfection’ we are to understand the sovereign when he is, or has made himself, all that he ought to be. ‘ Perfection’ is ‘the utmost point, the extreme of excellence, realized in the person of the sovereign, guiding his administrative measures, and serving as an example and attractive influence to all below, both ministers and people. BOOK IV. THE GREAT PLAN. 143 establish in (himself) the highest degree and pattern of excellence. ‘Among all the multitudes of the people there will be those. who have ability to plan and to act, and who keep themselves (from evil):—do you keep such in mind; and there will be those who, not coming up to the highest point of excellence, yet do not involve themselves in evil :—let the sovereign receive such. And when a placid satisfaction appears in their countenances, and they say, “ Our love is fixed on virtue,” do you then confer favours on them ;—those men will in this way advance to the perfection of the sovereign. Do not let him oppress the friendless and childless, nor let him fear the high and distinguished. When men (in office) have ability and administrative power, let them be made still more to cultivate their conduct; and the prosperity of the country will be promoted. All (such) right men, having a competency, will go on in goodness. If you cannot cause them to haye what they love in their families, they will forthwith proceed to be guilty of crime. As to those who have not the love of virtue, although you confer favours (and emoluments) on them, they will (only) involve you in the guilt of employing the evil. ‘Without deflection, without unevenness, Pursue the royal righteousness, Without selfish likings, Pursue the royal way. Without selfish dislikings, Pursue the royal path.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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