The prince is the source of the people. If the source is pure
the stream will be pure, but if the source is muddy the stream will
be muddy. Hence the ruler who is unable to love his people and
who yet looks for the people to cherish and love himself, [is expecting]
the impossible. If, when the people neither cherish nor
love him, he expects them to work for him and to die for him,
[he is expecting] the impossible. If, when the people will not work
for him and will not die for him, he expects his army to be strong
and his walls to be stout, [he is expecting] the impossible. If, when
his army is not strong and his walls are not stout, he hopes to
avoid danger and destruction, [he is hoping for] the impossible.
Now when all the circumstances of danger and destruction are
concentrated together here, is it not hard to conceive of looking
for peace and happiness? This is to be born in vain. Alas, he who
is born in vain perishes before long.
Hence if a ruler wishes strength and solidarity, peace and happiness,
he had best turn to himself. If he wishes to gain the submission
of his subordinates and unite the people, he had best
extend[2]
to them [good] government. If he wishes to improve his
government and elevate customs, he had best seek out the right
man.
That "right man" is one who, born in the present age, fixes
his mind on the Way[3]
of ancient times. None of the nobles of
the empire may like a thing, but this one alone likes it; none of the
people may act, but this one alone will act; or those who will act
are exhausted, and this one alone will act without a moment's
delay or error. It is he alone who understands how the former
kings succeeded and how they failed;[4]
[it is he] who recognizes
peace and danger, security and its opposite in a state as easily as
he distinguishes black and white: such is the right man.
If a ruler wishes strength and solidarity, peace and happiness,
he had best act in conjunction with the right man. If he uses
him more, the empire will be unified and the feudal lords will
become his servants; if he uses him less, his prestige [still] will
overawe neighboring states, while none will be able to conquor
him. Yin's use of I-yin, Chou's meeting with [and employing]
T`ai-kung can be called examples of using [the right man] more.
Ch`i's use of Kuan Chung and Ch`u's use of Sun-shu Ao can be
called examples of using [the right man] less. Using him more
[gives results] as in the first cases, and using him less as in the
last.[5]
Truly it is said [of a ruler who employs the right man], that
consistently using him he becomes a true king, partly [using him],
he becomes a hegemon, while without a single such person he will
lose his kingdom.[6]
The Ode says,[7]
All through the kingdom there is no [proper] government,
Because the good are not employed.
There have never been any who, not employing good ministers,
were not lost.
