in revering his superiors, he may indeed err; in pitying the distressed, and miserable, he may err; yea in his keeping at a distance from the rude and worthless, he may possibly err. Of those indeed who while they delight in a person, can perceive his defects; and who, while they dislike a man, can yet appreciate his excellencies, the world contains but few.- 2 Thence the common adage, “a fond father is blind to the defects of his son, an avaricious husbandman is unconcious of the real progress of his growing corn. corn.”*

This then proves, that unless the empire of reason be fully restored in the soul, it is impossible for a man duly to exemplify the various social virtues incumbent on him.

Thus far the Eighth Section, illustrating the connection between self-government and the domestic virtues.

* That is, the partiality of the father renders him blind to the defects of the son whom he loves; the unsa tified mind of the husbandman fancies his corn weak and low when it is tall and flourishing.

(SECTION IX. On "Well-governing a Province.")

What the Sage intends by saying, that if a man would govern a province aright, it is necessary previously to establish order and virtue at home, is this, that for one incapable of instructing his own house, to be capable of instructing men, is impossible. The Superior man indeed does not go out of his own house to perfect himself in the art of governing a country. It is Filial veneration that he cherishes towards his sovereign, Fraternal respect, which he exercises toward his superiors, and Fatherly compassion, that he displays toward the great body of the people.

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as

2 This compassion, the Khang-kao* illustrates by saying,一 you carefully watch over an infant child;"--if the mother's heart be really bent on learning the wants of her babe, though she should

# See note at the foot of page 6. The emperor Woo, in his address to his younger brother Khang, on investing him with the little kingdom or rather province of Wy, as an hereditary possession, says to him,----“ As dealing with a man who labours under any disease, so purge off the diseases of thy people; as they nurse a newborn infant, so tenderly nourish thy people's infant virtue.” Shoo-king.f. 19.

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not exactly understand them, she will not be far from discerning the wants of her own helpless offspring. Yet no woman is expected to acquire maternal feelings, prior to becoming the mother of a family.*

9 Let the family of the ruler alone be virtuous, and the whole country will soon cultivate virtue; Let the family of the ruler be gentle and condescending, the whole country will quickly practise the same virtues. But if the ruler be avaricious, the whole country will soon be in a state of revolution. Such then is the force of one man's example: which verifies the axiom, that, one word may overturn business, one man firmly establish a kingdom.

* Yao and Shun governed the empire by their exalted virtue, and the people followed their example. Kyčh† and Cheu ruled the

* The intention of Tsung-tse in this illustration is not very clear; it seems to be, however, that as a woman though not expected to display maternal tenderness till she fill that relation, still has within her that tender sensibility and compassion from whence it springs ; so a man who duly governs a numerous houshold, possesses the grand requisites for ruling, prior to his filling that situation. +Kyeh, the last emperor of the Hya dynasty, was

empire by cruelty and vice, and the people also imitated their evil deeds yet when their commands were contrary to the people's

wishes, they refused to obey them. The Superior Man having within himself the requisite virtues, seeks to implant them in the minds of others; but without first possessing them himself, he is utterly incapable of imparting them to others. That a man, void of benevolence himself, should yet be able to impart it to others, is wholly impossible.—The good government of a country therefore, must originate in a man's cultivating virtue in his own house. 5 The Shee says,

“ The peach tree how pleasant !

Its leaves how blooming and luxuriant!

Such is a bride when she enters the house of her spouse,
And duly regulates his family."

a most cruel and capricious tyrant. The desponding reply of the people to his vain boast, that his rule would continue as long as the sun, has been already quoted. He was expelled by the excellent T'hang, A. C. 1736. The degenerate Cheu, the last of the Syang dynasty, or the family of Thang, was dethroned by Woo-wang, who founded the Tchyeu dynasty, A. C.1077.2 * This is the stanza which Sir Wm. Jones has so pleasingly versified in the Asiatic Researches, volii: another which he has mentioned, is that occurring p. 9 ; and a third may be seen p. 25.

Let a man then first, duly instruct the various members of his own family, then can he instruct the people of his charge.

『The Shee-king also says, “ Act worthy of an elder, a younger brother."* First then act worthy of an elder, a younger brother, by fulfilling the duties incumbent on these relations; then will you be able to instruct the people of your charge.

“ When the example of the wise is not wanting,
Equity reigns from sea to sea."+

Where the ruler himself performs the duties required of him as a father, a son, an elder and a younger brother, then will the people will then cheerfully follow his example. It is thus that the government of a country emanates from the due preservation of domestic order and virtue.

* An ode composed to celebrate the emperor Chhing's goodness towards his ministers, in which ode he is introduced as thus addressing them, " Act worthy of younger and elder brothers, and by your exalted virtue, secure happiness and long life." See Shee-king, Syeu-ya, f.99. + A quotation from an ode extolling a diligent

regard