29

子言之：「歸乎！君子隱而顯，不矜而莊，不厲而威，不言而信。」

子曰：「君子不失足於人，不失色於人，不失口於人，是故君子貌足畏也，色足憚也，言足信也。《甫刑》曰：『敬忌而罔有擇言在躬。』

子曰：「裼襲之不相因也，欲民之毋相瀆也。」

子曰：「祭極敬，不繼之以樂；朝極辨，不繼之以倦。」

子曰：「君子慎以辟禍，篤以不掩，恭以遠恥。」

子曰：「君子莊敬日強，安肆日偷。君子不以一日使其躬儳焉，如不終日。」

子曰：「齊戒以事鬼神，擇日月以見君，恐民之不敬也。」

子曰：「狎侮，死焉而不畏也。」

子曰：「無辭不相接也，無禮不相見也；欲民之毋相褻也。《易》曰：『初筮告，再三瀆，瀆則不告。』」

子言之：「仁者，天下之表也；義者，天下之制也；報者，天下之利也。」

子曰：「以德報德，則民有所勸；以怨報怨，則民有所懲。《詩》曰：『無言不讎，無德不報。』《太甲》曰：『民非後無能胥以寧；後非民無以辟四方。』」

子曰：「以德報怨，則寬身之仁也；以怨報德，則刑戮之民也。」

子曰：「無欲而好仁者，無畏而惡不仁者，天下一人而已矣。是故君子議道自己，而置法以民。」

子曰：「仁有三，與仁同功而異情。與仁同功，其仁未可知也；與仁同過，然後其仁可知也。仁者安仁，知者利仁，畏罪者強仁。

仁者右也，道者左也。仁者人也，道者義也。厚於仁者薄於義，親而不尊；厚於義者薄於仁，尊而不親。

道有至，義有考。至道以王，義道以霸，考道以為無失。」

子言之：「仁有數，義有長短小大。中心憯怛，愛人之仁也；率法而強之，資仁者也。《詩》雲：『豐水有芑，武王豈不仕！詒厥孫謀，以燕翼子，武王烝哉！』數世之仁也。國風曰：『我今不閱，皇恤我後。』終身之仁也。」

子曰：「仁之為器重，其為道遠，舉者莫能勝也，行者莫能致也，取數多者仁也；夫勉於仁者不亦難乎？是故君子以義度人，則難為人；以人望人，則賢者可知已矣。」

子曰：「中心安仁者，天下一人而已矣。大雅曰：『德輶如毛，民鮮克舉之；我儀圖之，惟仲山甫舉之，愛莫助之。』」小雅曰：「高山仰止，景行行止。」子曰：「《詩》之好仁如此；鄉道而行，中道而廢，忘身之老也，不知年數之不足，俛焉日有孳孳，斃而後已。」

子曰：「仁之難成久矣！人人失其所好；故仁者之過易辭也。」

子曰：「恭近禮，儉近仁，信近情，敬讓以行此，雖有過，其不甚矣。夫恭寡過，情可信，儉易容也；以此失之者，不亦鮮乎？《詩》曰：『溫溫恭人，惟德之基。』」

子曰：「仁之難成久矣，惟君子能之。是故君子不以其所能者病人，不以人之所不能者愧人。是故聖人之制行也，不制以己，使民有所勸勉愧恥，以行其言。禮以節之，信以結之，容貌以文之，衣服以移之，朋友以極之，欲民之有壹也。小雅曰：『不愧於人，不畏於天。』

是故君子服其服，則文以君子之容；有其容，則文以君子之辭；遂其辭，則實以君子之德。是故君子恥服其服而無其容，恥有其容而無其辭，恥有其辭而無其德，恥有其德而無其行。是故君子衰至則有哀色；端冕則有敬色；甲胄則有不可辱之色。《詩》雲：『惟鵜在梁，不濡其翼；彼記之子，不稱其服。』」

子言之：「君子之所謂義者，貴賤皆有事於天下；天子親耕，粢盛秬鬯以事上帝，故諸侯勤以輔事於天子。」

子曰：「下之事上也，雖有庇民之大德，不敢有君民之心，仁之厚也。是故君子恭儉以求役仁，信讓以求役禮，不自尚其事，不自尊其身，儉於位而寡於欲，讓於賢，卑己尊而人，小心而畏義，求以事君，得之自是，不得自是，以聽天命。《詩》雲：『莫莫葛藟，施於條枚；凱弟君子，求福不回。』其舜、禹、文王、周公之謂與！有君民之大德，有事君之小心。《詩》雲：『惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國。』」

子曰：「先王諡以尊名，節以壹惠，恥名之浮於行也。是故君子不自大其事，不自尚其功，以求處情；過行弗率，以求處厚；彰人之善而美人之功，以求下賢。是故君子雖自卑，而民敬尊之。」

子曰：「後稷，天下之為烈也，豈一手一足哉！唯欲行之浮於名也，故自謂便人。」

子言之：「君子之所謂仁者其難乎！《詩》雲：『凱弟君子，民之父母。』凱以強教之；弟以說安之。樂而毋荒，有禮而親，威莊而安，孝慈而敬。使民有父之尊，有母之親。如此而後可以為民父母矣，非至德其孰能如此乎？

今父之親子也，親賢而下無能；母之親子也，賢則親之，無能則憐之。母，親而不尊；父，尊而不親。水之於民也，親而不尊；火，尊而不親。土之於民也，親而不尊；天，尊而不親。命之於民也，親而不尊；鬼，尊而不親。」

子曰：「夏道尊命，事鬼敬神而遠之，近人而忠焉，先祿而後威，先賞而後罰，親而不尊；其民之敝：蠢而愚，喬而野，朴而不文。」「殷人尊神，率民以事神，先鬼而後禮，先罰而後賞，尊而不親；其民之敝：蕩而不靜，勝而無恥。周人尊禮尚施，事鬼敬神而遠之，近人而忠焉，其賞罰用爵列，親而不尊；其民之敝：利而巧，文而不慚，賊而蔽。」

子曰：「夏道未瀆辭，不求備，不大望於民，民未厭其親；殷人未瀆禮，而求備於民；周人強民，未瀆神，而賞爵刑罰窮矣。」

子曰：「虞夏之道，寡怨於民；殷周之道，不勝其敝。」

子曰：「虞夏之質，殷周之文，至矣。虞夏之文不勝其質；殷周之質不勝其文。」

子言之曰：「後世雖有作者，虞帝弗可及也已矣。君天下，生無私，死不厚其子；子民如父母，有憯怛之愛，有忠利之教；親而尊，安而敬，威而愛，富而有禮，惠而能散；其君子尊仁畏義，恥費輕實，忠而不犯，義而順，文而靜，寬而有辨。《甫刑》曰：『德威惟威，德明惟明。』非虞帝其孰能如此乎？」

子言之：「事君先資其言，拜自獻其身，以成其信。是故君有責於其臣，臣有死於其言。故其受祿不誣，其受罪益寡。」

子曰：「事君大言入則望大利，小言入則望小利；故君子不以小言受大祿，不以大言受小祿。《易》曰：『不家食，吉。』」

子曰：「事君不下達，不尚辭，非其人弗自。小雅曰：『靖共爾位，正直是與；神之聽之，式穀以女。』」

子曰：「事君遠而諫，則諂也；近而不諫，則屍利也。」

子曰：「邇臣守和，宰正百官，大臣慮四方。」

子曰：「事君欲諫不欲陳。《詩》雲：『心乎愛矣，瑕不謂矣；中心藏之，何日忘之。』」

子曰：「事君難進而易退，則位有序；易進而難退則亂也。故君子三揖而進，一辭而退，以遠亂也。」

子曰：「事君三違而不出竟，則利祿也；人雖曰不要，吾弗信也。」

子曰：「事君慎始而敬終。」

子曰：「事君可貴可賤，可富可貧，可生可殺，而不可使為亂。」

子曰：「事君，軍旅不辟難，朝廷不辭賤；處其位而不履其事則亂也。故君使其臣得志，則慎慮而從之；否，則孰慮而從之。終事而退，臣之厚也。《易》曰：『不事王侯，高尚其事。』」

子曰：「唯天子受命于天，士受命於君。故君命順則臣有順命；君命逆則臣有逆命。《詩》曰：『鵲之姜薑，鶉之賁賁；人之無良，我以為君。』」

子曰：「君子不以辭盡人。故天下有道，則行有枝葉；天下無道，則辭有枝葉。是故君子於有喪者之側，不能賻焉，則不問其所費；於有病者之側，不能饋焉，則不問其所欲；有客，不能館，則不問其所舍。故君子之接如水，小人之接如醴；君子淡以成，小人甘以壞。小雅曰：『盜言孔甘，亂是用餤。』」

子曰：「君子不以口譽人，則民作忠。故君子問人之寒，則衣之；問人之饑，則食之；稱人之美，則爵之。國風曰：『心之憂矣，於我歸說。』」

子曰：「口惠而實不至，怨菑及其身。是故君子與其有諾責也，寧有已怨。國風曰：『言笑晏晏，信誓旦旦，不思其反；反是不思，亦已焉哉！』」

子曰：「君子不以色親人；情疏而貌親，在小人則穿窬之盜也與？」

子曰：「情欲信，辭欲巧。」

子言之：「昔三代明王皆事天地之神明，無非蔔筮之用，不敢以其私，褻事上帝。是故不犯日月，不違蔔筮。蔔筮不相襲也。

大事有時日；小事無時日，有筮。外事用剛日，內事用柔日。不違龜筮。」

子曰：「牲牷禮樂齊盛，是以無害乎鬼神，無怨乎百姓。」

子曰：「後稷之祀易富也；其辭恭，其欲儉，其祿及子孫。《詩》曰：『後稷兆祀，庶無罪悔，以迄於今。』」

子曰：「大人之器威敬。天子無筮；諸侯有守筮。天子道以筮；諸侯非其國不以筮。卜宅寢室。天子不卜處大廟。」

子曰：「君子敬則用祭器。是以不廢日月，不違龜筮，以敬事其君長，是以上不瀆於民，下不褻於上。」

BOOK XXIX.

¹These were the words of the Master:--'Let us return ².' The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed.

The Master said, 'The superior man takes no erroneous step before men, nor errs in the expression of his countenance, nor in the language of his speech. Therefore his demeanour induces awe, his countenance induces fear, and his words produce confidence. It is said in The Punishments of Fû (The Shû, V, xxvii, ii): "They were all reverence and caution. They had no occasion to make choice of words in reference to their conduct."'

The Master said, 'The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.'

The Master said, 'When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music. When the discussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.'

The Master said, 'The superior man is careful (in small things), and thereby escapes calamity. His generous largeness cannot be kept in obscurity. His courtesy keeps shame at a distance.'

The Master said, 'The superior man, by his gravity and reverence, becomes every day stronger (for good); while indifference and want of restraint lead to a daily deterioration. The superior man does not allow any irregularity in his person, even for a single day;--how should he be like (a small man) who will not end his days (in honour)?'

The Master said, 'Vigil and fasting are required (as a preparation) for serving the spirits (in sacrifice); the day and month in which to appear before the ruler are chosen beforehand:--these observances were appointed lest the people should look on these things without reverence.'

The Master said, '(The small man) is familiar and insolent. He may bring death on himself (by being so), and yet he stands in no fear ³.'

The Master said, 'Without the interchange of the formal messages, there can be no reception of one party by another; without the presenting of the ceremonial (gifts), there can be no interview (with a superior):--these rules were made that the people might not take troublesome liberties with one another! It is said in the Yî, "When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome, and I do not instruct the troublesome ⁴."'

These were the words of the Master: '(Humanity, of which the characteristic is) Benevolence, is the Pattern for all under Heaven; Righteousness is the Law for all under Heaven; and the Reciprocations (of ceremony) are for the Profit of all under Heaven.'

The Master said, 'When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26):--

The Master said, 'They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death ⁵.'

The Master said, 'Under heaven there is only a man (here and there) who loves what is proper to humanity without some personal object in the matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.'

The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known ⁶. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint.

Humanity is the right hand; pursuing the right path is the left ⁷. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved.

There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure ⁸.

These were the words of the Master:--'Of humanity there are various degrees; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6),

The Master said, 'Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.'

The Master said, 'It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Tâ Yâ, or Major Odes of the Kingdom (III, iii, ode 6, 6),

'In the Hsiâo Yâ, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5),

The Master said, 'Long has the attainment of a perfect humanity been difficult among men! all men err in what they love;--and hence it is easy to apologise for the errors of those who are seeking this humanity ⁹.'

The Master said, 'Courtesy is near to propriety; economy is near to humanity; good faith is near to the truth of things. When one with respect and humility practises these (virtues), though he may fall into errors, they will not be very great. Where there is courtesy, the errors are few; where there is truth, there can be good faith; where there is economy, the exercise of forbearance is easy:--will not failure be rare in the case of those who practise these things? It is said in the Book of Poetry (III, iii, ode 2, 9),

The Master said, 'Long has the attainment of perfect humanity been difficult among men; it is only the superior man who is able to reach it. Therefore the superior man does not distress men by requiring from them that which (only) he himself can do, nor put them to shame because of what they cannot do. Hence the sage, in laying down rules for conduct, does not make himself the rule, but gives them his instructions so that they shall be able to stimulate themselves to endeavour, and have the feeling of shame if they do not put them in practice. (He enjoins) the rules of ceremony to regulate the conduct; good faith to bind it on them; right demeanour to set it off; costume to distinguish it; and friendship to perfect it:--he desires in this way to produce a uniformity of the people. It is said in the Hsiâo Yâ (V, ode 5, 3), "Shall they unblushing break man's law? Shall they not stand of Heaven in awe?"

'Therefore, when a superior man puts on the dress (of his rank), he sets it off by the demeanour of a superior man. That demeanour he sets off with the language of a superior man; and that language he makes good by the virtues of a superior man. Hence the superior man is ashamed to wear the robes, and not have the demeanour; ashamed to have the demeanour, and not the style of speech; ashamed to have the style of speech, and not the virtues; ashamed to have the virtues, and not the conduct proper to them. Thus it is that when the superior man has on his sackcloth and other mourning, his countenance wears an air of sorrow; when he wears the square-cut dress and square-topped cap, his countenance wears an air of respect; and when he wears his mail-coat and helmet, his countenance says that he is not to be meddled with. It is said in the Book of Poetry (I, xiv, ode 2, 2),

These were the words of the Master:--'What the superior man calls righteousness is, that noble and mean all have the services which they discharge throughout the kingdom. The son of Heaven himself ploughs the ground for the rice with which to fill the vessels, and the black millet from which to distil the spirit to be mixed with fragrant herbs, for the services of God, and in the same way the feudal lords are diligent in discharging their services to the son of Heaven.'

The Master said, 'In serving (the ruler) his superior, (an officer) from his position has great opportunity to protect the people; but when he does not allow himself to have any thought of acting as the ruler of them, this shows a high degree of humanity. Therefore, the superior man is courteous and economical, seeking to exercise his benevolence, and sincere and humble in order to practise his sense of propriety. He does not himself set a high value on his services; he does not himself assert the honour due to his person. He is not ambitious of (high) position, and is very moderate in his desires. He gives place willingly to men of ability and virtue. He abases himself and gives honour to others. He is careful and in fear of doing what is not right. His desire in all this is to serve his ruler. If he succeed in doing so (and obtaining his ruler's approbation), he feels that he has done right; if he do not so succeed, he still feels that he has done right:--prepared to accept the will of Heaven concerning himself. It is said in the Book of Poetry (III, i, ode 5, 6),

The Master said, 'The practice of the ancient kings in conferring honorary posthumous names was to do honour to the fame (of the individuals); but they limited themselves to one excellence (in the character);--they would have been ashamed if the name had been beyond the actions (of the life). In accordance with this the superior man does not himself magnify his doings, nor himself exalt his merit, seeking to be within the truth; actions of an extraordinary character he does not aim at, but seeks to occupy himself only with what is substantial and good. He displays prominently the good qualities of others, and celebrates their merits, seeking to place himself below them in the scale of worth. Therefore, although the superior man abases himself, yet the people respect and honour him.'

The Master said, 'The meritorious services of Hâu Kî were the greatest of all under Heaven; could his hands and feet be described as those of an ordinary man? But all which he desired was that his doings should be superior to his name, and therefore he said of himself that he was simply "a man useful to others ¹¹."'

These were the words of the Master:--'Difficult is it to attain to what is called the perfect humanity of the superior man! It is said in the Book of Poetry ¹²,

'Here now is the affection of a father for his sons;--he loves the worthy among them, and places on a lower level those who do not show ability; but that of a mother for them is such, that while she loves the worthy, she pities those who do not show ability:--the mother deals with them on the ground of affection and not of showing them honour; the father, on the ground of showing them honour and not of affection. (So we may say of) water and the people, that it manifests affection to them, but does not give them honour; of fire, that it gives them honour, but does not manifest affection; of the ground, that it manifests affection, but does not give honour; of Heaven, that it gives them honour, but does not manifest affection; of the nature conferred on them, that it manifests affection, but does not give them honour; and of the manes of their departed, that they give honour, but do not manifest affection ¹³.'

'Under the Hsiâ dynasty it was the way to give honour to the nature conferred on men; they served the manes of the departed, and respected Spiritual Beings, keeping them at a distance, while they brought the people near, and made them loyal; they put first the (attraction) of emolument, and last the terrors of power; first rewards, and then punishments; showing their affection (for the people), but not giving them honour. The bad effect on the people was, that they became stupid and ignorant, proud and clownish, and uncultivated, without any accomplishments.'Under the Yin dynasty, they honoured Spiritual Beings, and led the people on to serve them; they put first the service of their manes, and last the usages of ceremony; first punishments, and then rewards; giving honour (to the people), but not showing affection for them. The bad effect on the people was, that they became turbulent and were restless, striving to surpass one another without any sense of shame.'Under the Kâu dynasty, they honoured the ceremonial usages, and set a high value on bestowing (favours); they served the manes and respected Spiritual Beings, yet keeping them at a distance; they brought the people near, and made them loyal; in rewarding and punishing they used the various distinctions and arrangements of rank; showing affection (for the people), but not giving them honour. The bad effects on the people were, that they became fond of gain and crafty; were all for accomplishments, and shameless; injured one another, and had their moral sense obscured.'

The Master said, 'It was the method of the Hsiâ dynasty not to trouble (the people) with many notices; it did not require everything from the people, nor (indeed) look to them for great things; and they did not weary of the affection (between them and their rulers).'Under the Yin dynasty, they did not trouble (the people) with ceremonies, and yet they required everything from them.'Under the Kâu dynasty, they were rigorous with the people, and not troublesome in the services to the spirits; but they did all that could be done in the way of awards, conferring rank, punishments, and penalties.'

The Master said, 'Under the methods of (the dynasties of the line of) Yü ¹⁴ and Hsiâ, there were few dissatisfactions among the people. The methods of Yin and Kâu were not equal to the correction of their errors.'

The Master said, 'The plain and simple ways of (the dynasties of the line of) Yü and Hsiâ, and the multiplied forms of Yin and Kâu were both extreme. The forms of Yü and Hsiâ did not neutralise their simplicity, nor was there sufficient simplicity under Yin and Kâu to neutralise their forms.'

These were the words of the Master:--'Although in subsequent ages there arose (distinguished sovereigns), yet none of them succeeded in equalling the Tî of (the line of) Yü. He ruled over all under heaven, but, while he lived, he had not a selfish thought, and when he died, he did not make his son great (with the inheritance). He treated the people as his sons, as if he had been their father and mother. He had a deep and compassionate sympathy for them (like their mother); he instructed them in loyalty and what was profitable (like their father). While he showed his affection for them, he also gave them honour; in his natural restfulness, he was reverent; in the terrors of his majesty, he yet was loving; with all his riches, he was yet observant of the rules of propriety; and his kindness was yet (rightly) distributed. The superior men who stood in connexion with him gave honour to benevolence, and stood in awe of righteousness; were ashamed of lavish expenditure, and set little store by their accumulation of substance; loyal, but not coming into collision with their sovereign; righteous, and yet deferential to him; accomplished, and yet restful; generous, and yet discriminating. It is said in Fû on Punishments, "He sought to awe the people by his virtue, and all were filled with dread; he proceeded to enlighten them by his virtue, and all were enlightened." Who but the Tî of (the line of) Yü could have been able to do this ¹⁵?' (Shû, V, xxvii, 7.)

These were the words of the Master:--'(A minister) in the service of his ruler will first offer his words of counsel, and (when they are accepted), he will bow and voluntarily offer his person to make good his sincerity. Hence, whatever service a ruler requires from his minister, the minister will die in support of his words. In this way the salary which he receives is not obtained on false pretences, and the things for which he can be blamed will be more and more few.'

The Master said, 'In the service of a ruler, when great words are spoken to (and accepted by) him, great advantages (to the state) may be expected from them; and when words of small importance are presented to him, only small advantages are to be looked for. Therefore a superior man will not for words of small importance receive great emolument, nor for words of great importance small emolument. It is said in the Yî, "He does not enjoy his revenues in his own family, (but at court); there will be good fortune ¹⁶."'

The Master said, 'In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Hsiâo Yâ (II, vi, ode 3, 4),

The Master said, 'In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.'

The Master said, 'Ministers near (the ruler) should (seek to) preserve the harmony (of his virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).'

The Master said, 'In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4),

The Master said, 'In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.'

The Master said, 'In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.'

The Master said, 'In the service of a ruler, (an officer) should be careful at the beginning, and respectful to the end.'

The Master said, 'In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), but he should not allow himself to be led to do anything contrary to order or right.'

The Master said, 'In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger; if it be at court he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from office:--such is an officer who well discharges his duty. It is said in the Yî (vol. xvi, p. 96), "He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs."'

The Master said, 'It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2),

The Master said, 'The superior man does not consider that his words (alone) show fully what a man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear.'In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsiâo Yâ (II, v, ode 4, 3),

The Master said ¹⁷, 'The superior man does not confine himself to praising men with his words; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them; or men who are suffering from want, he feeds them; and when he praises a man's good qualities, he (goes on to) confer rank on him. It is said in the Lessons from the States (I, xiv, ode 1, 3),"I grieve; would they but lodge with me!"'

The Master said, 'Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6),

The Master said, 'The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.'

The Master said, 'What is required in feeling is sincerity; in words, that they be susceptible of proof ¹⁸.'

These were the words of the Master:--'The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point.

'For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the (intimations of the) tortoise-shell and stalks.'

The Master said, 'With the victims perfect, the proper ceremonies and music, and the vessels of grain, (they sacrificed); and thus no injury was received from the Spiritual Powers, and the people had no occasion for dissatisfaction.'

The Master said, 'The sacrifices of Hâu Kî were easily provided. His language was reverential; his desires were restricted; and the blessings received extended down to his descendants. It is said in the Book of Poetry (III, ii, ode 1, 8),

The Master said, 'The shell and stalks employed by the great men ¹⁹ must be held in awe and reverence. But the son of Heaven does not divine by the stalks. While the princes are keeping guard in their states, they divine by the stalks. When the son of Heaven is on the road (travelling), he (also) divines by the stalks. In any other state but their own they do not divine by the stalks. They consult the tortoise-shell about the chambers and apartments of the houses (where they lodge). The son of Heaven does not so consult the tortoise-shell; he stays always in the grand ancestral temples.'

The Master said, 'The men of rank, on occasions of special respect, use their sacrificial vessels. On this account they do not fail to observe the set seasons and days, and do not act contrary to the intimations of the shell and stalks; thus seeking to serve with reverence the ruler and their superiors. In this way superiors are not troublesome to the people, and the people do not take liberties with their superiors ²⁰.'