The Righteousness of the Son of Heaven

The Son of Heaven’s proper conduct and principles must model himself on Heaven and Earth and draw wisdom from the ancient sage-kings. The proper conduct of scholars and commoners must follow parental teachings and never deviate from the guidance of rulers and elders. Thus, even with a wise sovereign, if the people are not educated beforehand, they cannot be employed. In ancient times, educating the people required establishing norms of hierarchy and morality—superior and inferior, noble and humble—so that none would oppress others, virtue and righteousness would not overstep their bounds, the skilled would not be overlooked, and the courageous would not defy orders. Thus, all would unite in purpose.  

In antiquity, the rituals and laws of the court were not applied to the military, and those of the military were not applied to the court. This ensured virtue and righteousness remained distinct. A ruler must honor those who do not boast, for the humble are his treasures. Those who do not boast harbor no excessive desires; without such desires, they contend with none. If the court heeds them, truth is grasped; if the military heeds them, affairs are resolved. Thus, the skilled are never overlooked. Reward those who obey orders and punish those who defy them—then the courageous dare not rebel. Once the people are thus educated, they may be carefully selected for service. When governance thrives and officials fulfill their duties, education achieves its greatest effect: concise teachings are easily mastered, and customs, once formed, guide behavior.  

The ancients in warfare never pursued fleeing enemies too far nor pressed closely against retreating foes. Restraint prevented deception and traps. With ritual as discipline, the army stood firm; with benevolence as purpose, it conquered. This method, proven in victory, was revered by the wise.  

Emperor Shun admonished his people domestically to ensure understanding of his decrees. King Qi of Xia rallied troops with oaths to prepare their minds. King Tang of Shang swore oaths outside military gates to clarify intent. King Wu of Zhou delivered speeches before battle to ignite fighting spirit.  

The Xia dynasty ruled through virtue, needing no arms—thus their weapons were simple. The Shang ruled through righteousness, beginning to employ force. The Zhou ruled through martial power, deploying diverse weapons.  

Xia rewarded merit in court to encourage virtue. Shang executed criminals in markets to warn the wicked. Zhou blended both—rewarding in court and punishing in markets—to inspire nobles and awe commoners. Though methods differed, their purpose to promote goodness was one.  

Weapons unused in coordination lose potency. Long weapons shield short ones; short weapons engage closely. Overly long weapons hinder use; overly short ones fail to strike. Too light, they break; too heavy, they dull.  

Chariots: Xia’s *Gou chariots* prioritized stability; Shang’s *Yin chariots* emphasized speed; Zhou’s *Yuanrong chariots* excelled in craftsmanship. Banners: Xia used black, evoking heads held high; Shang used white, symbolizing celestial purity; Zhou used yellow, embodying earth’s depth. Emblems: Xia bore sun and moon for light; Shang, tigers for might; Zhou, dragons for cultural refinement.  

Excessive severity stifles morale; lack of authority forfeits command. Misusing labor, appointing unfit officials, wasting talent, mistreating livestock, and coercing obedience through arrogance—these are marks of tyranny. Tyranny crushes spirit. Disregarding virtue for cunning, righteousness for brute strength, obedience for tyranny, and kindness for cruelty incites rebellion—this erodes authority. Without authority, victory is impossible.  

Armies must act with measured composure, preserving strength. Even in battle, infantry should not rush, chariots should not gallop, and pursuit must not break formation. Stability lies in orderly ranks, unexhausted stamina, and movements bound by command.  

Ancient court rituals were not imposed on armies, nor military discipline on courts. Applying military rigor to courts erodes civility; imposing court etiquette on armies weakens resolve. In court, speech is refined, demeanor humble, self-restrained, and deferential—one arrives only when summoned, speaks only when asked, honors rituals in audience, and departs with simplicity. In war, stand tall, act decisively, wear armor without bowing, ride chariots without ceremony, walk city walls calmly to avoid panic, and face danger without fear to steady hearts. Thus, ritual and law complement each other; civility and martiality are inseparable.  

The ancient sage-kings praised virtue and encouraged goodness, leaving no room for corruption or lawlessness—rendering rewards and punishments unnecessary.  

Emperor Shun ruled without rewards or punishments, for his virtue sufficed. Xia used rewards but no punishments, relying on education. Shang used punishments but no rewards, wielding authority. Zhou employed both, as virtue had decayed. Timely rewards swiftly benefit the virtuous; immediate punishments swiftly deter the wicked. After great victory, withhold rewards so none boast—superiors without pride, inferiors without envy. After great defeat, withhold punishment so all reflect—superiors reforming, inferiors correcting. Such mutual humility is the highest harmony.  

Border guards in antiquity served one year, then rested three—a recognition of their toil. Such mutual care fosters unity. Victories are celebrated with triumphant songs; wars concluded with grand towers (*Lingtai*) built to honor peace and nurture life.

The Righteousness of the Son of Heaven's Pictures

Chapter 2 of Sima Fa: The Righteousness of the Emperor