Things have their root and their completion. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.

The ancients who wished to illustrate illustrious virtue throughout the empire, first ordered well their own States. Wishing to order well their States, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first thought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.

Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts

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were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their States were rightly governed. Their States being rightly governed, the whole empire was made tranquil and happy.

From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides.

It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time that what was of slight importance has been greatly cared for.

What is meant by "In order rightly to govern his State, it is necessary first to regulate his family," is this: It is not possible for one to teach others, while he cannot teach his own family. Therefore the ruler, without going beyond his family, completes the lessons for the State. There is filial piety; therewith the sovereign should be served. There is fraternal submission; therewith elders and superiors should be served. There is kindness; therewith the multitude should be treated.

Yaou and Shun led on the empire with benevolence, and the people followed them. Këĕ and Chow led on the empire with violence, and the people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be

in the people. 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.

In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the State." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.

WHAT THE RULER WOULD HAVE HIS PEOPLE DO, HE MUST DO HIMSELF; WHAT HE WOULD HAVE THEM BE, HE MUST BE HIMSELF.

What is meant by "The making the whole empire peaceful and happy depends on the government of his State," is this: When the sovereign behaves to his aged, as the aged should be behaved to, the people become filial; when the sovereign behaves to his elders, as elders should be behaved to, the people learn brotherly submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.

What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him not therewith follow those who are before him; what he hates to receive on the right, let him not bestow on the left;

what he hates 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 conduct."

In the Book of Poetry, it is said, "How much to be rejoiced in are these princes, the parents of the people!" When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people.

Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been

a case where the wealth in such a State, collected in the treasuries and arsenals, did not continue in the sovereign's possession.

CHAPTER II.

WHAT BECOMES OF A STATE WHEN OFFICES ARE SOUGHT PRINCIPALLY BECAUSE OF THEIR EMOLUMENTS.

The ruler will first take pains 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 result.

If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.

Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people.

And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth gotten by improper ways will take its departure by the same.*

* He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealings shall come down upon his own pate. Wealth gotten by vanity shall be diminished.—Scripture.