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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.
5. Thus we see how the government of the State depends on the regulation of the family.
6. In the Book of Poetry, it is said, "That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household." Let the household be rightly ordered, and then the people of the State may be taught.
7. In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the State.
8. 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.
9. This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."
The above ninth chapter of commentary explains regulating the family, and governing the kingdom.
X. 1. What is meant by " The making the whole empire peaceful and happy depends on the government of
intervene between the empire and the ruler. 6. See the She-king, Pt I. Bk I. vi. 3. The ode celebrates the wife of King Wan, and the happy influence of their family government. 7. See the She-king, Pt II. Bk II. ix. 3. The ode was sung at entertainments, when the emperor feasted the princes. It celebrates their virtues. 8. See the She-king, Pt I. Bk XIV. iii. 3. It celebrates, according to Choo He, the praises of some heun-tsze, or ruler.
10. On The Well-ordering Of The State, And Making The WHOLE EMPIRE PEACEFUL AND HAPPY. The key to this chapter is in the phrase " a measuring square," the principle of reciprocity, the doing to others as we would that they should do to us, though here, as elsewhere, it is put forth negatively. It is implied in the fifth paragraph of the last chapter, but it is here discussed at length, and shown in its highest application. The following analysis of the chapter is translated freely from a native work:—" This chapter explains the well-ordering of the State, and 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,
the tranquillization of the empire. The greatest stress is to be laid on the phrase—the measuring square. That, and the expression in the general commentary—loving and hating what the people love and hate, and not thinking only of the profit, exhaust the teaching of the chapter. It is divided into five parts. The first, embracing the two first paragraphs, teaches, that the way to make the empire tranquil and happy is in the principle of the measuring square. The second part embraces three paragraphs, and teaches that the application of the measuring square is seen in loving, and hating, in common sympathy with the people. The consequences of losing and gaining are mentioned for the first time in the fourth paragraph to wind up the chapter so far, showing that the decree of Heaven goes or remains, according as the people's hearts are lost or gained. The third part embraces eight paragraphs, and teaches that the most important result of loving and hating in common with the people is seen in making the root the primary subject, and the branch only secondary. Here, in paragraph eleven, mention is again made of gaining and losing, illustrating the meaning of the quotation in it, and showing that to the collection or dissipation of the people the decree of Heaven is attached. The fourth part consists of five paragraphs, and exhibits the extreme results of loving and hating, as shared with the people, or on one's own private feeling, and it has special reference to the sovereign's employment of ministers, because there is nothing in the principle more important than that. The nineteenth paragraph speaks of gaining and losing, for the third time, showing that from the fourth paragraph downwards, in reference both to the hearts of the people and the decree of Heaven, the application or nonapplication of the principle of the measuring square depends on the mind of the sovereign. The fifth part embraces the other paragraphs. Because the root of the evil of a sovereign's not applying that principle, lies in his not knowing how wealth is produced, and employs mean men for that object, the distinction between righteousness and profit is here much insisted on, the former bringing with it all advantages, and the latter leading to all evil consequences. Thus the sovereign is admonished, and it is seen how to be careful of his virtue is the root of the principle of the measuring square; and his loving and hating, in common sympathy with the people, is its reality."
1. There is here no progress of thought, but a repetition of what has been insisted on in the two last chapters. But it having been seen that the ruler's example is so influential, it follows that the minds of all men are the same in sympathy and tendency. He has then only to take his own mind, and measure therewith the minds of others. If he act accordingly,
2. 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."
3. 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.
4. In the Book of Poetry, it is said, "Lofty is that southern hill, with its rugged masses of rocks! Full of majesty are you, O grand-teacher Yin, the people all look up to you." Rulers of kingdoms may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the empire.
5. In the Book of Poetry, it is said, "Before the sovereigns of the Yin dynasty had lost the hearts of the people, they were the mates of God. Take warning from the house of Yin. The great decree is not easily preserved." This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.
6. On this account, 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. Pos
the grand result—the empire tranquil and happy—will ensue. 2. A lengthened description of the principle of reciprocity. 3. See the Sheking, Pt II. Bk II. v. 3. The ode is one that was sung at festivals, and celebrates the virtues of the princes present, i. See the She-king, Pt II. Bk IV. vii. 1. The ode complains of the Emperor Yew, for his employing unworthy ministers. 5. See the She-king, Pt III. Bk I. i. 6. The ode is supposed to be addressed to King Ch'ing, to stimulate him to imitate the virtues of his grandfather Wan. "Yin,"=" the sovereigns of the Yin dynasty." The capital of the Shang dynasty was changed to Yin by P'wan-kang, B.C. 1400, after which the dynasty was so denominated. 6. "Virtue" here, according to Choo He, is the "illustrious virtue" at the beginning of the book. His opponents say that it is the exhibition of virtue; that is, of filial piety, brotherly submission, &c. This is more in
. sessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure.
7. Virtue is the root; wealth is the result.
8. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.
9. 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.
10. 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.
11. In the Announcement to K'ang, it is said, "The decree indeed may not always rest on us ; " that is, goodness obtains the decree, and the want of goodness loses it.
12. In the Book of TVoo, it is said, "The kingdom of Ts'oo does not consider that to be valuable. It values, instead, its good men."
13. Duke Wctn's uncle, Fan, said, "Our fugitive does not account that to be precious. What he considers precious, is the affection due to his parent."
14. 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
harmony with the first paragraph of the chapter. 10. The " words " are to be understood of governmental orders and enactments. Our proverb— "Goods ill-gotten go ill-spent" might be translated by the characters in the text. 11. See the Book quoted, p. 23. 12. The Book of Ts'oo is found in the " Narratives of the States," a collection purporting to be of the Chow dynasty, and, in relation to the other States, what Confucius' "Spring and Autumn " is to Loo. The exact words of the text do not occur, but they could easily be constructed from the narrative. An officer of Ts'oo being sent on an embassy to Tsin, the minister who received him asked about a famous girdle of Ts'oo, how much it was worth. The officer replied that his country did not look on such things as its treasures, but on its able and virtuous ministers. 13. "Uncle Fan ; " that is, uncle to Wan, the duke of Ts'in. See Analects XIV. xvi. Wan is the " fugitive." In the early part of his life he was a fugitive, and suffered many vicissitudes of fortune. Once, the duke of Ts'in having offered to help him, when he was in mourning for his father who had expelled him, to recover Tsin, his uncle Fan gave the reply in the text. The that in the translation refers to "getting the kingdom." 14. "The declaration of the duke of 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 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 well 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?"
15. It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle kingdom. This is in accordance with the saying, "It is only the truly virtuous man who can love or who can hate others."
16. 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.
17. 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.
18. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sin
Ts'in is the last book in the Shoo-king. It was made by one of the dukes of Ts'in to his officers, after he had sustained a great disaster, in consequence of neglecting the advice of his most faithful minister. Between the text here, and that which we find in the Shoo-king, there are some differences, but they are unimportant. 17. This is spoken of the ruler not having respect to the common feelings of the people in his employment of ministers, and the consequences thereof to himself. 18. This paragraph speaks generally of the primal cause of gaining and losing, and shows how the principle of the measuring square must have its root in the ruler's mind. The great course is explained by Choo He as—" the art of occupying the throne, and therein cultivating himself and governing others." Ying-ta, says it is—" the course by which he practises filial piety, fraternal duty,