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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’ 19. Y4o and Shun presided over the kingdom with benevolence, and the people followed them. Kieh and X4u did so with violence, and the people followed them. When the orders of a ruler are contrary to what he himself loves to practise the people do not follow him. 20. Therefore the ruler must have in himself the (good) qualities, and then he may require them in others ; if they are not in himself, he cannot require them in others. Never has there been a man who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. ‘Thus we see how ‘the government of the state depends on the regulation of the family.’ 21. In the Book of Poetry it is said (I, i, 6, 3), ‘Graceful and young the peach-tree stands, Its foliage clustering green and full. This bride to her new home repairs ; Her household will attest her rule.’ Let the household be rightly ordered, and then the people of the state may be taught. In another ode it is said (II, ii, 9, 3), ‘In concord with their brothers may they dwell!’ Let rulers dwell in concord with all their brethren, and then they may teach the people of their states. In a third ode it is said (I, xiv, 3, 3), BK, XXXIX. TA HSIO, 419 ‘His movements without fault or flaw beget Good order for his rule throughout the state.’ When the ruler as a father, a son, an elder brother or a younger, is a model for imitation, then the people imitate him. These (passages) show how ‘the government of a state depends on the regu- lation of the family.’ 22. What is meant by ‘The making the whole kingdom peaceful and happy depends on the government of its states’ is this:—When the superiors behave to their aged as the aged should be behaved to, the people become filial; when they behave to their elders as elders should be behaved to, the people learn brotherly submission; when they treat compassionately the young and helpless, the people do the same. Thus the superior man has a principle with which, as with a measuring square, to regulate his course. 23. What a man dislikes in his superiors, let him not display in his treatment of his inferiors; and what he dislikes in his inferiors, let him not display in his service of his superiors: what he dislikes in those who are before him, let him not therewith precede those who are behind him; and what he dislikes in those who are behind him, let him not therewith follow those who are before him: what he dislikes to receive on the right, let him not bestow on the left ; and what he dislikes to receive on the left, let him not bestow on the right :—this is what is called ‘The Principle with which, as with a measuring square, to regulate one’s course.’ 24. In the Book of Poetry it is said (II, ii, 7, 3), ‘To be rejoiced in are these noble men, The parents of the people!’ Ee2 420 THE Lf gi. BK. XXXIX,
2In the Book of Poetry it is said (II, ii, 7, 3), ‘To be rejoiced in are these noble men, The parents of the people!’ Ee2 420 THE Lf gi. BK. XXXIX, When (a ruler) loves what the people love, and hates what the people hate, then is he what is called ‘The Parent of the People.’ 25. In the Book of Poetry it is said (II, iv, 7, 1), ‘That southern hill, sublime, uprears its craggy height ; Such thou, Grand-master Yin, before the nation’s sight !’ Rulers of states should not neglect to be careful. If they deviate (to a selfish regard only for themselves), they will be counted a disgrace throughout the kingdom. 26. In the Book of Poetry it is said (III, i, 1, 6), ‘Ere Shang had lost the nation’s heart, Its monarchs all with God had part In sacrifice. From them we see ‘Tis hard to keep High Heaven's decree.’ This shows that by gaining the people, the state is gained ; and by losing the people, the state is lost. Therefore the ruler should first be careful about his (own) virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure. Virtue is the root ; wealth is the branches. If he make the root his secondary object, and the branches his primary object, he will only quarrel with the people, and teach them rapine. Hence the accumulation of wealth is the way to scatter the people, and the distribution of his wealth is the way to collect the people. Hence (also), when his words go forth contrary to right, they will come back to BK, XXXIX. TA HSIO. 421 him in the same way, and wealth got by improper ways will take its departure by the same. 27. Itissaid in the Announcement to the Prince of Khang (Sha, V, ix, 2, 3), ‘The decree (of Heaven) is not necessarily perpetual.’ That is, goodness obtains the decree, and the want of goodness loses it. - 28. In a Book of Kd it is said', ‘The state of Kht does not consider (such a toy) to be precious. Its good men are what it considers to be precious.’ 29. Fan, the maternal uncle (of duke WAn of 3in), said,‘ A fugitive (like you) should not account (that) to be precious. What he should consider precious is the affection due (even) to his (deceased) parent?’ 30. It is said in the Speech of (duke Md of) Ain (Sha, V, xxx, 6, 7), ‘Let me have but one minister, plain and sincere, not possessed of other abilities, but with a simple, upright, and at the same time a generous, mind, regarding the talents of others as if they were his own; and when he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them (and employ them),—such a minister will be able to preserve my sons and grandsons, and other benefits (to the state) may well be expected from him. But if (it be his character), when he finds men of ability, to be
3But if (it be his character), when he finds men of ability, to be 1 The narratives about KAfi, Section II, Article 5, in the ‘ Narratives of the States.’ The exact characters of the text are not found in the article, but they might easily arise from what we do find. An officer of Sin is asking Wang-sun Wei, an envoy from KAQ, about a famous girdle of that state. The envoy calls it a toy, and gives this answer. * See vol. xxvii, page 165, paragraph 19. 422 THE Lf xf. BK. XXXIX. jealous of them and hate them; and, when he finds accomplished and perspicacious men, to oppose them, and not allow their advancement, showing himself really not able to bear them,—such a man will not be able to protect my sons and grandsons, and black-haired people ; and may he not also be pronounced dangerous (to the state) ?’ 31. It is only the truly virtuous man that can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell with him in the Middle states. This is in accordance with the saying, ‘It is only the truly virtuous man who can love others or can hate others.’ 32. To see men of worth, and not be able to raise them to office ; to raise them to office, but not to do so quickly :—this is treating them with disrespect. To see bad men, and not to be able to remove them; to remove them, but not to do so to a distance :—this is weakness. 33. To love those whom men hate, and to hate those whom men love :—this is to outrage the natural feeling of men. Calamities are sure to come on him who does so. 34. Thus we see that the ruler has a great course to pursue. He must show entire self-devotion and sincerity to succeed, and by pride and extravagance he will fail. 35. There is a great course (also) for the production of wealth. Let the producers be many, and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient. 36. The virtuous (ruler) uses his wealth so as to BK. XXXIX, TA HSIO. 423 make himself more distinguished. The vicious ruler will accumulate wealth, even though it cost him his life. 37. Never has there been a case of the superior loving benevolence, and his inferiors not loving righteousness. Never has there been a case where (his inferiors) loved righteousness, and the business (of the superior) has not reached a happy issue. Never has there been a case where the wealth accumulated in the treasuries and arsenals (of such a ruler and people) did not continue to be his.
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.
1This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’ 19. Y4o and Shun presided over the kingdom with benevolence, and the people followed them. Kieh and X4u did so with violence, and the people followed them. When the orders of a ruler are contrary to what he himself loves to practise the people do not follow him. 20. Therefore the ruler must have in himself the (good) qualities, and then he may require them in others ; if they are not in himself, he cannot require them in others. Never has there been a man who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. ‘Thus we see how ‘the government of the state depends on the regulation of the family.’ 21. In the Book of Poetry it is said (I, i, 6, 3), ‘Graceful and young the peach-tree stands, Its foliage clustering green and full. This bride to her new home repairs ; Her household will attest her rule.’ Let the household be rightly ordered, and then the people of the state may be taught. In another ode it is said (II, ii, 9, 3), ‘In concord with their brothers may they dwell!’ Let rulers dwell in concord with all their brethren, and then they may teach the people of their states. In a third ode it is said (I, xiv, 3, 3), BK, XXXIX. TA HSIO, 419 ‘His movements without fault or flaw beget Good order for his rule throughout the state.’ When the ruler as a father, a son, an elder brother or a younger, is a model for imitation, then the people imitate him. These (passages) show how ‘the government of a state depends on the regu- lation of the family.’ 22. What is meant by ‘The making the whole kingdom peaceful and happy depends on the government of its states’ is this:—When the superiors behave to their aged as the aged should be behaved to, the people become filial; when they behave to their elders as elders should be behaved to, the people learn brotherly submission; when they treat compassionately the young and helpless, the people do the same. Thus the superior man has a principle with which, as with a measuring square, to regulate his course. 23. What a man dislikes in his superiors, let him not display in his treatment of his inferiors; and what he dislikes in his inferiors, let him not display in his service of his superiors: what he dislikes in those who are before him, let him not therewith precede those who are behind him; and what he dislikes in those who are behind him, let him not therewith follow those who are before him: what he dislikes to receive on the right, let him not bestow on the left ; and what he dislikes to receive on the left, let him not bestow on the right :—this is what is called ‘The Principle with which, as with a measuring square, to regulate one’s course.’ 24. In the Book of Poetry it is said (II, ii, 7, 3), ‘To be rejoiced in are these noble men, The parents of the people!’ Ee2 420 THE Lf gi. BK. XXXIX,
2In the Book of Poetry it is said (II, ii, 7, 3), ‘To be rejoiced in are these noble men, The parents of the people!’ Ee2 420 THE Lf gi. BK. XXXIX, When (a ruler) loves what the people love, and hates what the people hate, then is he what is called ‘The Parent of the People.’ 25. In the Book of Poetry it is said (II, iv, 7, 1), ‘That southern hill, sublime, uprears its craggy height ; Such thou, Grand-master Yin, before the nation’s sight !’ Rulers of states should not neglect to be careful. If they deviate (to a selfish regard only for themselves), they will be counted a disgrace throughout the kingdom. 26. In the Book of Poetry it is said (III, i, 1, 6), ‘Ere Shang had lost the nation’s heart, Its monarchs all with God had part In sacrifice. From them we see ‘Tis hard to keep High Heaven's decree.’ This shows that by gaining the people, the state is gained ; and by losing the people, the state is lost. Therefore the ruler should first be careful about his (own) virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure. Virtue is the root ; wealth is the branches. If he make the root his secondary object, and the branches his primary object, he will only quarrel with the people, and teach them rapine. Hence the accumulation of wealth is the way to scatter the people, and the distribution of his wealth is the way to collect the people. Hence (also), when his words go forth contrary to right, they will come back to BK, XXXIX. TA HSIO. 421 him in the same way, and wealth got by improper ways will take its departure by the same. 27. Itissaid in the Announcement to the Prince of Khang (Sha, V, ix, 2, 3), ‘The decree (of Heaven) is not necessarily perpetual.’ That is, goodness obtains the decree, and the want of goodness loses it. - 28. In a Book of Kd it is said', ‘The state of Kht does not consider (such a toy) to be precious. Its good men are what it considers to be precious.’ 29. Fan, the maternal uncle (of duke WAn of 3in), said,‘ A fugitive (like you) should not account (that) to be precious. What he should consider precious is the affection due (even) to his (deceased) parent?’ 30. It is said in the Speech of (duke Md of) Ain (Sha, V, xxx, 6, 7), ‘Let me have but one minister, plain and sincere, not possessed of other abilities, but with a simple, upright, and at the same time a generous, mind, regarding the talents of others as if they were his own; and when he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them (and employ them),—such a minister will be able to preserve my sons and grandsons, and other benefits (to the state) may well be expected from him. But if (it be his character), when he finds men of ability, to be
3But if (it be his character), when he finds men of ability, to be 1 The narratives about KAfi, Section II, Article 5, in the ‘ Narratives of the States.’ The exact characters of the text are not found in the article, but they might easily arise from what we do find. An officer of Sin is asking Wang-sun Wei, an envoy from KAQ, about a famous girdle of that state. The envoy calls it a toy, and gives this answer. * See vol. xxvii, page 165, paragraph 19. 422 THE Lf xf. BK. XXXIX. jealous of them and hate them; and, when he finds accomplished and perspicacious men, to oppose them, and not allow their advancement, showing himself really not able to bear them,—such a man will not be able to protect my sons and grandsons, and black-haired people ; and may he not also be pronounced dangerous (to the state) ?’ 31. It is only the truly virtuous man that can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell with him in the Middle states. This is in accordance with the saying, ‘It is only the truly virtuous man who can love others or can hate others.’ 32. To see men of worth, and not be able to raise them to office ; to raise them to office, but not to do so quickly :—this is treating them with disrespect. To see bad men, and not to be able to remove them; to remove them, but not to do so to a distance :—this is weakness. 33. To love those whom men hate, and to hate those whom men love :—this is to outrage the natural feeling of men. Calamities are sure to come on him who does so. 34. Thus we see that the ruler has a great course to pursue. He must show entire self-devotion and sincerity to succeed, and by pride and extravagance he will fail. 35. There is a great course (also) for the production of wealth. Let the producers be many, and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient. 36. The virtuous (ruler) uses his wealth so as to BK. XXXIX, TA HSIO. 423 make himself more distinguished. The vicious ruler will accumulate wealth, even though it cost him his life. 37. Never has there been a case of the superior loving benevolence, and his inferiors not loving righteousness. Never has there been a case where (his inferiors) loved righteousness, and the business (of the superior) has not reached a happy issue. Never has there been a case where the wealth accumulated in the treasuries and arsenals (of such a ruler and people) did not continue to be his.
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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