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gone up to by the steps of a stair.

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4. ‘Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage’s rule:— he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?’

�������G�Q BOOK XX. YAO YUEH.

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CHAP. I. 1. Yao said, ‘Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.’

2. Shun also used the same language in giving charge to Yu.

3. T’ang said, ‘I the child Li, presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.’

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4. Chau conferred great gifts, and the good were enriched.

5. ‘Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.’

6. He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.

7. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.

8. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices.

9. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

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CHAP. II. 1. Tsze-chang asked Confucius, saying, ‘In what way should a person in authority act in order that he may conduct government properly?’ The Master replied, ‘Let him honour the five excellent, and banish away the four bad, things;— then may he conduct government properly.’ Tsze-chang said, ‘What are meant by the five excellent things?’ The Master said, ‘When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.’

2. Tsze-chang said, ‘What is meant by being beneficent without great expenditure?’ The Master replied, ‘When the person in authority makes more beneficial to the people the things from which

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3. Tsze-chang then asked, ‘What are meant by the four bad things?’ The Master said, ‘To put the people to death without having instructed them;— this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;— this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;— this is called injury. And, generally, in the giving pay

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CHAP III. 1. The Master said, ‘Without recognising the ordinances of Heaven, it is impossible to be a superior man.

2. ‘Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

3. ‘Without knowing the force of words, it is impossible to know men.’

 

End of this Project Gutenberg Etext of The Chinese Classics (Confucian Analects) by James Legge

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