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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. Benevolence is (the chief element in) humanity °, and the greatest exercise of it is in the love of relatives. Righteousness is (the accordance of actions with) what is right, and the greatest exercise of it is in the honour paid to the worthy. The decreasing * A considerable portion of this chapter, with variations and additions, is found in the Narratives of the School, forming the 17th article of that compilation. It may very well stand by itself; but the author of the Kung Yung adopted it, and made it fit into his own way of thinking. * Literally, ‘a typha or a phragmites.’ Such is XQ Hst’s view of the text. The old commentators took a different view, which appears to me, and would appear to my readers, very absurd. * Literally, ‘ Benevolence is Man ({= );’ a remarkable saying, found elsewhere in the Lt AX‘, and also in Mencius. The value of it is somewhat marred by what follows about ‘ righteousness’ and ‘ propriety.’ SECT. I, KUNG YUNG. , 313 measures in the love of relatives, and the steps in the honour paid to the worthy, are produced by (the principle of) propriety. 7. When those in inferior situations do not obtain (the confidence of) their superiors, the people cannot be governed successfully’, 8. Therefore the wise ruler should not neglect the cultivation of his character. Desiring to cultivate his character, he should not neglect to serve his parents. Desiring to serve his parents, he should not neglect to know men. Desiring to know men, he should not neglect to know Heaven. 9. The universal path for all under heaven is fivefold, and the (virtues) by means of which it is trodden are three. There are ruler and minister; father and son; husband and wife; elder brother and younger; and the intercourse of friend and friend:—(the duties belonging to) these five (relationships) constitute the universal path for all. Wisdom, benevolence, and fortitude:—these three are the universal virtues of all. That whereby these are carried into exercise is one thing*. 10. Some are born with the knowledge of these (duties); some know them by study; and some know them as the result of painful experience. But the knowledge being possessed, it comes to one and the same thing. 11. Some practise them with the ease of nature; some for the sake of their advantage; and some by 1 This short sentence is evidently out of place. It is found again farther on in its proper place. It has slipped in here by mistake. There is a consent of opinion, ancient and modern, on this point. ® ‘One thing;’ literally ‘one,’ which might be translated ‘ singleness,’ meaning, probably, the ‘solitariness’ of chapter i, or the “sincerity ’ of which we read so often in the sequel. 314 THE Lf xf. BK, XXVIII. dint of strong effort. But when the work of them is done, it comes to one and the same thing?’
2314 THE Lf xf. BK, XXVIII. dint of strong effort. But when the work of them is done, it comes to one and the same thing?’ 12. The Master said, ‘To be fond of learning is near to wisdom; to practise with vigour is near to benevolence; to know to be ashamed is near to fortitude. He who knows these three things, knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other | men, he knows how to govern the kingdom with its states and families. 13. ‘All who have the government of the kingdom with its states and families have nine standard rules to follow :—the cultivation of themselves; the honouring of the worthy; affection towards their relatives ; respect towards their great ministers; kind and sympathetic treatment of the whole body of officers ; dealing with the mass of the people as their children ; encouraging the resort of all classes of artisans ; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states. 14. ‘ By (the ruler’s) cultivation of himself there is set up (the example of) the course (which all should pursue) ; by his honouring of the worthy, he will be preserved from errors of judgment; by his showing affection towards his relatives, there will be no dissatisfaction among his uncles and brethren; by respecting the great ministers he will be kept from mistakes; by kindly treatment of the whole body of officers, they will be led to make the most 1 After this, it follows in the ‘ Narratives:'—The duke said, ‘Your words are admirable, are perfect ; but I am really stupid and unable to fulfil them.’ SECT. I. KUNG YUNG. 315 grateful return for his courtesies; by dealing with the mass of the people as his children, they will be drawn to exhort one another (to what is good); by encouraging the resort of artisans, his wealth for expenditure will be rendered sufficient ; by indulgent treatment of men from a distance, they will come to him from all quarters; by his kindly cherishing of the princes of the states, all under heaven will revere him.
315. ‘The adjustment of all his thoughts, purification, arraying himself in his richest dresses, and the avoiding of every movement contrary to the rules of propriety ;—this is the way in which (the ruler) must cultivate his own character. Discarding slanderers, keeping himself from (the seductions of) beauty, making light of riches and honouring virtue :—this is the way by which he will encourage the worthy. Giving his relatives places of honour, and large emolument, and entering into sympathy with them in their likes and dislikes :—this is the way by which he can stimulate affection towards relatives. Giving them numerous officers to discharge their functions and execute their orders :—this is the way by which he will stimulate his Great ministers. According to them a generous confidence, and making their emoluments large :—this is the way by which he will stimulate (the body of) his officers. Employing them (only) at the regular times and making the imposts light :—this is the way by which he will stimulate the people. Daily examinations and monthly trials, and rations and allowances in proportion to the work done :—this is the way in which he will stimulate the artisans. Escorting them on their departure, and meeting them on their coming, commending the good among them and showing pity to the incom- 316 THE Li xt. BK, XXVIII. petent:—this is the way in which he will manifest his indulgent treatment of men from a distance. Continuing families whose line of succession has been broken, reviving states that have ceased to exist, reducing confusion to order, supporting where there is peril; having fixed times for receiving the princes themselves and their envoys; sending them away after liberal treatment and with liberal gifts, and requiring from them small offerings on their coming :— this is the way in which he will cherish with kindness the princes of the states. 16. ‘All who have the government of the kingdom with its states and families have these nine standard rules to attend to. That whereby they are carried into exercise is one thing. In all things success depends on previous preparation ; without such preparation there is failure. If what is to be spoken be determined beforehand, there will be no stumbling in the utterance. If the things to be done be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no sorrow or distress in connexion with them. If the courses to be pursued be determined beforehand, the pursuit of them will be inexhaustible 1. 17. ‘When those in inferior situations do not
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.
16. Benevolence is (the chief element in) humanity °, and the greatest exercise of it is in the love of relatives. Righteousness is (the accordance of actions with) what is right, and the greatest exercise of it is in the honour paid to the worthy. The decreasing * A considerable portion of this chapter, with variations and additions, is found in the Narratives of the School, forming the 17th article of that compilation. It may very well stand by itself; but the author of the Kung Yung adopted it, and made it fit into his own way of thinking. * Literally, ‘a typha or a phragmites.’ Such is XQ Hst’s view of the text. The old commentators took a different view, which appears to me, and would appear to my readers, very absurd. * Literally, ‘ Benevolence is Man ({= );’ a remarkable saying, found elsewhere in the Lt AX‘, and also in Mencius. The value of it is somewhat marred by what follows about ‘ righteousness’ and ‘ propriety.’ SECT. I, KUNG YUNG. , 313 measures in the love of relatives, and the steps in the honour paid to the worthy, are produced by (the principle of) propriety. 7. When those in inferior situations do not obtain (the confidence of) their superiors, the people cannot be governed successfully’, 8. Therefore the wise ruler should not neglect the cultivation of his character. Desiring to cultivate his character, he should not neglect to serve his parents. Desiring to serve his parents, he should not neglect to know men. Desiring to know men, he should not neglect to know Heaven. 9. The universal path for all under heaven is fivefold, and the (virtues) by means of which it is trodden are three. There are ruler and minister; father and son; husband and wife; elder brother and younger; and the intercourse of friend and friend:—(the duties belonging to) these five (relationships) constitute the universal path for all. Wisdom, benevolence, and fortitude:—these three are the universal virtues of all. That whereby these are carried into exercise is one thing*. 10. Some are born with the knowledge of these (duties); some know them by study; and some know them as the result of painful experience. But the knowledge being possessed, it comes to one and the same thing. 11. Some practise them with the ease of nature; some for the sake of their advantage; and some by 1 This short sentence is evidently out of place. It is found again farther on in its proper place. It has slipped in here by mistake. There is a consent of opinion, ancient and modern, on this point. ® ‘One thing;’ literally ‘one,’ which might be translated ‘ singleness,’ meaning, probably, the ‘solitariness’ of chapter i, or the “sincerity ’ of which we read so often in the sequel. 314 THE Lf xf. BK, XXVIII. dint of strong effort. But when the work of them is done, it comes to one and the same thing?’
2314 THE Lf xf. BK, XXVIII. dint of strong effort. But when the work of them is done, it comes to one and the same thing?’ 12. The Master said, ‘To be fond of learning is near to wisdom; to practise with vigour is near to benevolence; to know to be ashamed is near to fortitude. He who knows these three things, knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other | men, he knows how to govern the kingdom with its states and families. 13. ‘All who have the government of the kingdom with its states and families have nine standard rules to follow :—the cultivation of themselves; the honouring of the worthy; affection towards their relatives ; respect towards their great ministers; kind and sympathetic treatment of the whole body of officers ; dealing with the mass of the people as their children ; encouraging the resort of all classes of artisans ; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states. 14. ‘ By (the ruler’s) cultivation of himself there is set up (the example of) the course (which all should pursue) ; by his honouring of the worthy, he will be preserved from errors of judgment; by his showing affection towards his relatives, there will be no dissatisfaction among his uncles and brethren; by respecting the great ministers he will be kept from mistakes; by kindly treatment of the whole body of officers, they will be led to make the most 1 After this, it follows in the ‘ Narratives:'—The duke said, ‘Your words are admirable, are perfect ; but I am really stupid and unable to fulfil them.’ SECT. I. KUNG YUNG. 315 grateful return for his courtesies; by dealing with the mass of the people as his children, they will be drawn to exhort one another (to what is good); by encouraging the resort of artisans, his wealth for expenditure will be rendered sufficient ; by indulgent treatment of men from a distance, they will come to him from all quarters; by his kindly cherishing of the princes of the states, all under heaven will revere him.
315. ‘The adjustment of all his thoughts, purification, arraying himself in his richest dresses, and the avoiding of every movement contrary to the rules of propriety ;—this is the way in which (the ruler) must cultivate his own character. Discarding slanderers, keeping himself from (the seductions of) beauty, making light of riches and honouring virtue :—this is the way by which he will encourage the worthy. Giving his relatives places of honour, and large emolument, and entering into sympathy with them in their likes and dislikes :—this is the way by which he can stimulate affection towards relatives. Giving them numerous officers to discharge their functions and execute their orders :—this is the way by which he will stimulate his Great ministers. According to them a generous confidence, and making their emoluments large :—this is the way by which he will stimulate (the body of) his officers. Employing them (only) at the regular times and making the imposts light :—this is the way by which he will stimulate the people. Daily examinations and monthly trials, and rations and allowances in proportion to the work done :—this is the way in which he will stimulate the artisans. Escorting them on their departure, and meeting them on their coming, commending the good among them and showing pity to the incom- 316 THE Li xt. BK, XXVIII. petent:—this is the way in which he will manifest his indulgent treatment of men from a distance. Continuing families whose line of succession has been broken, reviving states that have ceased to exist, reducing confusion to order, supporting where there is peril; having fixed times for receiving the princes themselves and their envoys; sending them away after liberal treatment and with liberal gifts, and requiring from them small offerings on their coming :— this is the way in which he will cherish with kindness the princes of the states. 16. ‘All who have the government of the kingdom with its states and families have these nine standard rules to attend to. That whereby they are carried into exercise is one thing. In all things success depends on previous preparation ; without such preparation there is failure. If what is to be spoken be determined beforehand, there will be no stumbling in the utterance. If the things to be done be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no sorrow or distress in connexion with them. If the courses to be pursued be determined beforehand, the pursuit of them will be inexhaustible 1. 17. ‘When those in inferior situations do not
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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