THE SACRED BOOKS OF THE EAST 21

THE SACRED BOOKS OF THE EAST 21

48. The Master said \ ' The superior man does not confine himself to praising men with his words ; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them ; or men who are suffering from want, he feeds them ; and when he praises a man's good qualities, he (goes on to) confer rank on him. It 1 With this commences the 7th section of the Book, but it com- mences irregularly with ' the Master said,' instead of ' The words of the Master were;' see note above, on page 344. BK. XXIX. PIAO A'!. 349 is said in the Lessons from the States (I, xiv, ode i, 3), " I grieve ; would they but lodge with me ! " ' 49. The Master said, ' Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6), " I wildly go ; I'll never know Its smiles and chat ao-ain, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be ? And now regrets are vain.'" 50. The Master said, ' The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.' 51. The Master said, ' What is required in feeling is sincerity ; in words, that they be susceptible of proof 1 .' 52. These were the words of the Master : — ' The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. 1 Here ends the 7th section, showing how the superior man strives to be sincere in his words and looks. ;50 THE LI Kl. bk. xxix. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. 53. ' For the great (sacrificial) services there were (fixed) seasons and days ; for the smaller services these were not fixed. They fixed them by divi- nation (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 Ki were easily provided. His language was reverential; his desires were restricted ; and the blessings re- ceived extended down to his descendants. It is said in the Book of Poetry (III, ii, ode 1, 8), "Hau Ki founded the sacrifice ; No one has failed in it, Down to the present day." ' 56. The Master said, ' The shell and stalks em- ployed by the great men 1 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. PIAO A'f. 35 own they do not divine by the stalks. They consult the tortoise-shell about the chambers and apart- ments 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 trouble- some to the people, and the people do not take liberties with their superiors 1 .' 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 K/iien-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 1 OR THE BLACK ROBES'. 1. These were the words of the Master 2 : — ' 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 i), 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 Ta Ya (III, i, ode i, 7), " From Wan 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 pre- ceding Treatise. 3 They are 'easily known/ there being nothing in the ruler's method to make them deceitful. bk. xxx. 3ze i. 353 they can escape (the punishment ; — Analects, II, 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 Fu (Shu, 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. There- fore the superior should by all means be careful in what he likes and dislikes. This will make him an example to the people V 5. The Master said, ' When Yu 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 Fu (V, xxvii, 13), "I, 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 Ya (III, i, ode 9, 3), 1 This again looks very much as if this Treatise were a continu- ation of the last. [28] A a 154 THE L ^ kI BK. XXX. " King Wu 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 by loving 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." 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. There- fore 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. 3ZE !. 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 Ya (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 eood, Speech free from vulgar stain. Could we go back to Aau'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 (Shu, IV, vi, 3), "There were I, Yin, and Thang ; both pos- sessed 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." 1 1. The Master said, ' When the holders of states a a 2 356 THE hi Kt. 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." ' 12. The Master said, 'When the highest among men has doubts and perplexities, the common people go astray. W T hen (the ministers) below him are difficult to be understood, the toil of the ruler is prolonged. Therefore when the ruler exhibits clearly what he loves, and thus shows the people the style of manners (they should aim at), and is watchful against what he dislikes, and thereby guards the people against the excesses (of which they are in danger), then they do not go astray. ' When the ministers are exemplary in their conduct, and do not set a value on (fine) speeches ; when they do not try to lead (the ruler) to what is unattainable, and do not trouble him with what cannot be (fully) known, then he is not toiled. It is said in the Book of Poetry (III, ii, ode 10, 1), " Reversed is now the providence of God ; The lower people groan beneath their load." It is said in the Hsiao Ya (II, v, ode 4, 4), "They do not discharge their duties, But only cause distress to the king. " 1 3. The Master said, ' When (the measures of) government do not take effect, and the lessons of the ruler do not accomplish their object, (it is because) the giving of rank and emoluments is BK. XXX. 3ze f. 357 unfit to stimulate the people to good, and (the inflic- tion of) punishments and penalties is unfit to make them ashamed (of evil). Therefore (the ruler) above must not be careless in punishing, nor lightly confer rank. It is said in the Announcement to the Prince of Khang (Shu, V, ix, 8), "Deal reverently and un- derstandingly in your infliction of punishments;" and in the Punishments of Fu (Shu, V, xxvii, 12), "He spreads abroad his lessons to avert punish- ments. 14. The Master said, ' When the great ministers are not on terms of friendly intimacy (with the ruler), and the common people consequently are not restful, this is because the loyalty (of the ministers) and the respect (of the ruler) are not sufficient, and the riches and rank conferred (on the former) are excessive. (The consequence is, that) the great ministers do not discharge their functions of govern- ment, and the ministers closer (to the ruler) form parties against them. Therefore the great ministers should by all means be treated with respect ; they are examples to the people ; and ministers nearer (to the ruler) should by all means be careful ; — they direct the way of the people. Let not the ruler consult with inferior officers about greater, nor with those who are from a distance about those who are near to him, nor with those who are beyond the court about those who belong to it. If he act thus, the great ministers will not be dissatisfied ; the ministers closer to him will not be indignant ; and those who are more remote will not be kept in obscurity. The duke of Sheh in his dying charge said, "Do not by little counsels ruin great enter- prises ; do not for the sake of a favourite concubine 358 the l! Kl. bk. xxx. provoke queen A'wang ; do not for the sake of a favourite officer provoke your grave officers, — the Great officers or high ministers 1 .'" 15. The Master said, ' If the great man be not in affectionate sympathy with (his officers) whom he considers worthy, but give his confidence to others whom he despises, the people in consequence will not feel attached to him, and the lessons which he gives them will be troublesome (and ineffective). It is said in the Book of Poetry (II, ii, ode 8), " As if I were hidden they sought me at first, At court for a pattern to shine ; 'Tis with hatred intense they now bend their scowls, And my services curtly decline." It is said in the Aun-v￡/*an (Shu, V, xxiv, 4), " While they have not seen a sage, (they are full of desire) as if they could not get a sight of him ; but after they have seen him, they are still unable to follow him." ' 16. The Master said, ' A small man is drowned in the water ; a superior man is drowned or ruined by his mouth ; the great man suffers his ruin from the people ; — all suffer from what they have played and taken liberties with. Water is near to men, and yet it drowns them. Its nature makes it easy to play with, but dangerous to approach ; — men are easily drowned in it. The mouth is loquacious and 1 This is an error. The dying counsels referred to were not given by any duke of Sheh (a dependency of K/iu), but by'Wan-fu, duke of 3ai, to king Mu of Kin. They are found with some slight alterations in the Apocryphal Books of Kin (jg& Jj|j f|f), Book VIII, article 1. Confucius would not have fallen into such a mistake. BK. XXX. 3ze f. 359 troublesome ; for words once uttered there is hardly a place of repentance ; — men are easily ruined by it. The people, restricted in their humanity, have vulgar and rude minds ; they should be respected, and should not be treated with contempt; — men are easily ruined by them. Therefore the superior man should by all means be careful in his dealings with them. It is said in the Thai TTia (Shu, III, v, sect. i, 5, 7), " Do not frustrate the charge to me, and bring on yourself your own overthrow. Be like the forester, who, when he has adjusted the string, goes to examine the end of the arrow, whether it be placed according to rule, and then lets go." It is said in the Charge to Ytieh (III, viii, sect. 2, 4), "It is the mouth which gives occasion to shame ; they are the coat of mail and helmet which give occasion to war. The upper robes and lower garments (for reward) should not be taken (lightly from) their chests; before spear and shield are used, one should examine himself." It is said in the Thai K\k (Shu, III, v, sect. 2, 3), " Calamities sent by Heaven may be avoided ; but from those brought on by one's self there is no escape." It is said in the Announcement of Yin (Shu, III, v, sect. 1, 3), "I have seen it myself in Hsia with its western capital, thatwhen its sovereigns went through a prosperous course to the end, their ministers also did the same." 1 7. The Master said, ' To the people the ruler is as their heart ; to the ruler the people are as his body. When the heart is composed, the body is at ease ; when the heart is reverent, the body is re- spectful ; when the heart loves anything, the body is sure to rest in it. (So), when the ruler loves anything, the people are sure to desire it. The 360 the l! k1. BK. XXX. body is the complement of the heart, and a wound in it makes the heart also suffer. So the ruler is preserved by the people, and perishes also through the people. It is said in an ode, "Once we had that former premier, His words were wise and pure ; The states and clans by him were at rest, The chief cities and towns by him were well regulated, All the people by him enjoyed their life. Who (now) holds the ordering of the kingdom ? Not himself attending to the government, The issue is toil and pain to the people 1 ." It is said in the Alm-ya (Shu, V, xxv, 5), " In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter." 18. The Master said, ' In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed ; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him) 2 .' 19. The Master said, 'Words should be capable of proof by instances, and conduct should be conformed to rule ; when the case is so, a man's aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead. Therefore the superior man, having heard much, verifies it by 1 This is from an ode not in the Shih, and only preserved, so far, here. The three concluding lines, however, are also found in the Shih, II, iv, ode 7, 6. 2 The meaning of this latter part is matter of dispute. BK. XXX. 3ze I 361 inquiry, and firmly holds fast (what is proved) ; he remembers much, verifies it by inquiry, and makes it his own ; when he knows it exactly, he carries the substance of it into practice. It is said in the A"un- /￡/*an (Shu, V, xxi, 5), " Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them." It is said in the Book of Poetry (I, xiv, ode 3, 1), " The virtuous man, the princely one, Is uniformly correct in his deportment." 20. The Master said, ' It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1), " For our prince a good mate." 21. The Master said, 'When a man on light grounds breaks off his friendship with the poor and mean, and only on great grounds with the rich and noble, his love of worth cannot be great, nor does his hatred of evil clearly appear. Though men may say that he is not influenced by (the love of) gain, I do not believe them. It is said in the Book of Poetry (III, ii, ode 3, 4), " And all the friends assisting you Behave with reverent mien."' 22. The Master said, 'The superior man will not voluntarily remain to share in private acts of kind- ^ n 362 THE LI JET. BK. XXX. ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), " They love me, and my mind will teach How duty's highest aim to reach." 23. The Master said, 'If there be a carriage (before you), you are sure (by-and-by) to see the cross-board (in front) ; if there be a garment, you are sure (in the same way) to see (the traces of) its being worn ; if one speaks, you are sure to hear his voice ; if one does anything, you are sure to see the result. It is said in the Book of Poetry (I, i, ode 2, 2), " I will wear them without being weary of them." 24. The Master said, ' When one says anything, and immediately proceeds to act it out, his words cannot embellish it ; and when one does anything, and immediately proceeds to describe it, the action cannot be embellished. Hence the superior man saying little, and acting to prove the sincerity of his words, the people cannot make the excellence of their deeds greater than it is, nor diminish the amount of their badness 1 . It is said in the Book of Poetry (III, iii, ode 2, 5), " A flaw in mace of white jade may By patient toil be ground away ; But for a flaw we make in speech, What can be done ? 'Tis past our reach." 1 The excellence and the badness would seem, in the text, to belong to the conduct of the superior man ; but to predicate badness of him would be too daring. To justify the view which appears in my translation, the JC/zien-lung editors, in their expansion of the meaning, after ' the people,' interpolate ' who come under the trans- forming influence of his example.' BK. XXX. 3ZE f. 363 It is said in the Hsiao Ya (II, iii, ode 5, 8), " Well does our lord become his place, And high the deeds his reign have crowned." It is said to the Prince Shih (Shu, V, xvi, 11), "Aforetime, when God beheld the virtue of king Wan in the fields of A"au, he made the great decree light on his person." 25. The Master said, ' The people of the south have a saying that "A man without constancy cannot be a diviner either with the tortoise-shell or the stalks." This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men 1 ? It is said in the Book of Poetry (II, v, ode 1, 3), " Our tortoise-shells are wearied out, And will not tell us anything about the plans." The Charge to Yiieh says (Shu, IV, viii, sect. 2,5,11), " Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways ? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder ; when the spirits are served so, difficulties ensue 2 ." ' It is said in the Yf, "When one does not conti- 1 I cannot make anything but this of this sentence, though Khung Ying-ta takes it differently. The whole paragraph is evidently very corrupt, and even the jOien-lung editors have put forth all their strength upon it in vain. 2 We have here a quotation from the Shu, IV, viii, sect. 2 ; but it is very different from the textus receptus. All the commen- tators and critics are at fault upon it; see vol. iii, pp. 115, 116. 364 THE LI Kl. BK. XXX. nuously maintain his virtue, some will impute it to him as a disgrace * ; — (in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil." 1 See the symbolism of the 3rd and 5th lines of the Hang or 32nd Hexagram, vol. xvi, pp. 125-128. BOOK XXXI. PAN SANG OR RULES ON HURRYING TO MOURNING RITES 1 . i. According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger 2 , and gave full vent to his sorrow. Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place). He went ioo li a day, not travelling in the night. 2. Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them 3 . If it was impossible for him to go (at once) 4 , he assumed the mourning dress, and then went (as soon as he could). When he had passed through the state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow. He avoided wailing in the market-place and when near the court. He looked towards the frontier of his own state when he wailed. , 1 See the introductory notice, vol. xxvii, pp. 46, 47. 2 The mourner is absent from his state, and a messenger has been sent to tell him of the death. The relative, it is argued, may have been any one within the ' five degrees ' of consanguinity. 3 That is, from peep of dawn till the stars came out again after sunset. 4 Being restrained by the duties of the commission, with which he was charged by the ruler. 366 THE LI k\. BK. xxxi. 3. When he came to the house, he entered the gate at the left side of it, (passed through the court), and ascended to the hall by the steps on the west. He knelt on the east of the coffin, with his face to the west, and wailed, giving full vent to his grief. He (then) tied up his hair in a knot, bared his arms, and went down from the hall, proceeding to his place on the east, where he wailed towards the west. Having completed the leaping, he covered his arms and put on his sash of sackcloth in the corridor on the east ; and after tucking up the ends of his sash, he returned to his place. He bowed to the visitors, leaping with them, and escorted them (to the gate), returning (afterwards) to his place. When other visitors arrived, he bowed to them, leaped with them, and escorted them ; — all in the same way. 4. (After this), all the principal mourners 1 , with their cousins, went out at the gate, stopping there while they wailed. The gate was then closed, and the director told them to go to the mourning shed 2 . 5. At the next wailing, the day after, they tied up their hair, bared their arms, and went through the leaping. At the third wailing next day, they again tied up their hair, bared their arms, and went through the leaping. On these three days, the finishing the mourning dress, bowing to and escorting the visitors, took place as in the first case. 6. If he who has hurried to be present at the 1 This seems to mean ' all the sons of the departed.' Of course there was really but one ' chief or host-man,' as in par. 6. 2 This takes us by surprise. Did all go to the shed? Were there many sheds?