Book XX of XX · Legge: Yao Yueh
堯曰 Yao Said
Yáo Yuē
A brief and solemn close: the charge handed down from sage-king to sage-king, and the last counsel — without knowing the decrees of Heaven, the rules of propriety, and the force of words, one cannot be a superior man.
3 sayings
1Yao said, ‘Oh! you, Shun, the Heaven天tiānHeavenHeaven — the highest power and the source of moral order, neither quite a personal god nor mere nature. It ordains one’s lot, and its decrees set the bounds of a life.-determined order of succession now rests in your person. Sincerely hold fast the due Mean中庸zhōngyōngThe MeanThe Mean — the balanced, unwavering centre between excess and deficiency. Confucius calls it a virtue of the highest order, and rare for a long time among the people.. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.’
2Shun also used the same language in giving charge to Yu.
3T’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.’
4Chau conferred great gifts, and the good were enriched.
5‘Although he has his near relatives, they are not equal to my virtuous德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) men. The people are throwing blame upon me, the One man.’
6He 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.
7He 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.
8What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices.
9By 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.
1Tsze-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.’
2Tsze-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 they naturally derive benefit;— is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent仁rénBenevolenceHumaneness — the warmth and fellow-feeling of a fully realised person, shown above all in how one treats others. The supreme virtue of the Analects, which Confucius almost never grants to anyone outright. government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;— is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;— is not this to be majestic without being fierce?’
3Tsze-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 or rewards to men, to do it in a stingy way;— this is called acting the part of a mere official.’
1The Master said, ‘Without recognising the ordinances of Heaven天tiānHeavenHeaven — the highest power and the source of moral order, neither quite a personal god nor mere nature. It ordains one’s lot, and its decrees set the bounds of a life., it is impossible to be a superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean 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.’