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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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.”’
2It 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.”’
3It 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.’
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.
1They 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.”’
2It 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.”’
3It 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.’
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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