In the declaration of the duke of Ts'in, it is said, "Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright mind; and possessed of generosity, regarding the talents of others as though he himself possessed them, and where 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 black-haired people,* and benefits likewise to the kingdom may be looked for from him. But if it be his character, when he finds men of ability, to be jealous 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 minister 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?"

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 disrespectful. To see bad men, and not be able to remove them; to remove them, but not to do so to a distance: this is weakness.

To love those whom men hate, and to hate those whom men love this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so.

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 econ

* Black-haired people designates the middle-aged men. Chinese universally have black hair, until age turns it gray.

omy in the expenditure. Then the wealth will always be sufficient.

The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth at the expense of his life.

When he who presides over a State or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a State or family, calamities from Heaven and injuries from men will befall it together, and though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, "In a State, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

CHAPTER III.

SELF CULTURE.

On the bathing-tub of T'ang, the following words were engraved: "If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation."

In the Book of Poetry it is said, " Profound was King W'ăn. With how bright and unceasing a feeling of reverence did he regard his resting places!" As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father he rested in kindness. In communication with his subjects, he rested in good faith.

In the Book of Poetry, it is said, “Look at that winding course of the K'e, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut, and then file; as we chisel and then grind : so has he cultivated himself. How grave is he, and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten." That expression, as we cut, and then file," indicates the work of learning; "as we chisel, and then grind," indicates that of self-culture. "How grave is he, and dignified!" indicates the feeling of cautious reverence. "How com

66

1

manding and distinguished," indicates an awe-inspiring deportment. "Our elegant and accomplished prince never can be forgotten," indicates how, when virtue is complete and excellence extreme, the people cannot forget them.

What is meant by "The cultivation of the person depends on rectifying the mind," may be thus illustrated: If a man be under the influence of passion, he will be incorrect in his conduct. He will be the same if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.

When the mind is not present, we look, and do not see; we hear, and do not understand; we eat, and do not know the taste of what we eat.

This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.

What is meant by "The regulation of one's family depends on the cultivation of his person," is this: Men are partial where they feel affection and love; partial, where they despise and dislike; partial, where they stand in awe and reverence; partial, where they feel sorrow and compassion; partial, where they are arrogant and rude. Thus it is that there are few men in the world who love, and at the same time know the bad qualities of the object of their love, or who hate, and yet know the excellence of the object of their hatred.

Hence it is said, in the common adage, 66 A man does not know the wickedness of his son; he does not know the richness of his growing corn."

ON HAVING THE THOUGHTS SINCERE.

What is meant by "making the thoughts sincere," is the allowing no self-deception, as when we hate a bad odor, and as when we love what is beautiful. This is called self-enjoyment. Therefore the superior man must be watchful over himself when he is alone.

There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and veins; of what use is his disguise? This is an instance of the saying-" What truly is within will be manifested without." Therefore, the superior man must be watchful over himself when he is alone. Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere.