Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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.
2The 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.
3He 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 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.
1I 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.
2The 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.
3He 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 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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