500 BC
                             THE DOCTRINE OF THE MEAN
                                    Confucius
                         translated by James Legge [1893]
 
   What Heaven has conferred is called The Nature; an accordance with
 this nature is called The Path of duty; the regulation of this path is
 called Instruction.
   The path may not be left for an instant. If it could be left, it
 would not be the path. On this account, the superior man does not wait
 till he sees things, to be cautious, nor till he hears things, to be
 apprehensive.
   There is nothing more visible than what is secret, and nothing
 more manifest than what is minute. Therefore the superior man is
 watchful over himself, when he is alone.
   While there are no stirrings of pleasure, anger, sorrow, or joy, the
 mind may be said to be in the state of Equilibrium. When those
 feelings have been stirred, and they act in their due degree, there
 ensues what may be called the state of Harmony. This Equilibrium is
 the great root from which grow all the human actings in the world, and
 this Harmony is the universal path which they all should pursue.
   Let the states of equilibrium and harmony exist in perfection, and a
 happy order will prevail throughout heaven and earth, and all things
 will be nourished and flourish.
   Chung-ni said, "The superior man embodies the course of the Mean;
 the mean man acts contrary to the course of the Mean.
   "The superior man's embodying the course of the Mean is because he
 is a superior man, and so always maintains the Mean. The mean man's
 acting contrary to the course of the Mean is because he is a mean man,
 and has no caution."
   The Master said, "Perfect is the virtue which is according to the
 Mean! Rare have they long been among the people, who could practice
 it!
   The Master said, "I know how it is that the path of the Mean is
 not walked in:-The knowing go beyond it, and the stupid do not come up
 to it. I know how it is that the path of the Mean is not
 understood:-The men of talents and virtue go beyond it, and the
 worthless do not come up to it.
   "There is no body but eats and drinks. But they are few who can
 distinguish flavors."
   The Master said, "Alas! How is the path of the Mean untrodden!"
   The Master said, "There was Shun:-He indeed was greatly wise! Shun
 loved to question others, and to study their words, though they
 might be shallow. He concealed what was bad in them and displayed what
 was good. He took hold of their two extremes, determined the Mean, and
 employed it in his government of the people. It was by this that he
 was Shun!"
   The Master said "Men all say, 'We are wise'; but being driven
 forward and taken in a net, a trap, or a pitfall, they know not how to
 escape. Men all say, 'We are wise'; but happening to choose the course
 of the Mean, they are not able to keep it for a round month."
   The Master said "This was the manner of Hui:-he made choice of the
 Mean, and whenever he got hold of what was good, he clasped it firmly,
 as if wearing it on his breast, and did not lose it."
   The Master said, "The kingdom, its states, and its families, may
 be perfectly ruled; dignities and emoluments may be declined; naked
 weapons may be trampled under the feet; but the course of the Mean
 cannot be attained to."
   Tsze-lu asked about energy.
   The Master said, "Do you mean the energy of the South, the energy of
 the North, or the energy which you should cultivate yourself?
   "To show forbearance and gentleness in teaching others; and not to
 revenge unreasonable conduct:-this is the energy of southern
 regions, and the good man makes it his study.
   "To lie under arms; and meet death without regret:-this is the
 energy of northern regions, and the forceful make it their study.
   "Therefore, the superior man cultivates a friendly harmony,
 without being weak.-How firm is he in his energy! He stands erect in
 the middle, without inclining to either side.-How firm is he in his
 energy! When good principles prevail in the government of his country,
 he does not change from what he was in retirement. How firm is he in
 his energy! When bad principles prevail in the country, he maintains
 his course to death without changing.-How firm is he in his energy!"
   The Master said, "To live in obscurity, and yet practice wonders, in
 order to be mentioned with honor in future ages:-this is what I do not
 do.
   "The good man tries to proceed according to the right path, but when
 he has gone halfway, he abandons it:-I am not able so to stop.
   "The superior man accords with the course of the Mean. Though he may
 be all unknown, unregarded by the world, he feels no regret.-It is
 only the sage who is able for this."
   The way which the superior man pursues, reaches wide and far, and
 yet is secret.
   Common men and women, however ignorant, may intermeddle with the
 knowledge of it; yet in its utmost reaches, there is that which even
 the sage does not know. Common men and women, however much below the
 ordinary standard of character, can carry it into practice; yet in its
 utmost reaches, there is that which even the sage is not able to carry
 into practice. Great as heaven and earth are, men still find some
 things in them with which to be dissatisfied. Thus it is that, were
 the superior man to speak of his way in all its greatness, nothing
 in the world would be found able to embrace it, and were he to speak
 of it in its minuteness, nothing in the world would be found able to
 split it.
   It is said in the Book of Poetry, "The hawk flies up to heaven;
 the fishes leap in the deep." This expresses how this way is seen
 above and below.
   The way of the superior man may be found, in its simple elements, in
 the intercourse of common men and women; but in its utmost reaches, it
 shines brightly through Heaven and earth.
   The Master said "The path is not far from man. When men try to
 pursue a course, which is far from the common indications of
 consciousness, this course cannot be considered The Path.
   "In the Book of Poetry, it is said, 'In hewing an ax handle, in
 hewing an ax handle, the pattern is not far off. We grasp one ax
 handle to hew the other; and yet, if we look askance from the one to
 the other, we may consider them as apart. Therefore, the superior
 man governs men, according to their nature, with what is proper to
 them, and as soon as they change what is wrong, he stops.
   "When one cultivates to the utmost the principles of his nature, and
 exercises them on the principle of reciprocity, he is not far from the
 path. What you do not like when done to yourself, do not do to others.
   "In the way of the superior man there are four things, to not one of
 which have I as yet attained.-To serve my father, as I would require
 my son to serve me: to this I have not attained; to serve my prince as
 I would require my minister to serve me: to this I have not
 attained; to serve my elder brother as I would require my younger
 brother to serve me: to this I have not attained; to set the example
 in behaving to a friend, as I would require him to behave to me: to
 this I have not attained. Earnest in practicing the ordinary
 virtues, and careful in speaking about them, if, in his practice, he
 has anything defective, the superior man dares not but exert
 himself; and if, in his words, he has any excess, he dares not allow
 himself such license. Thus his words have respect to his actions,
 and his actions have respect to his words; is it not just an entire
 sincerity which marks the superior man?"
   The superior man does what is proper to the station in which he
 is; he does not desire to go beyond this.
   In a position of wealth and honor, he does what is proper to a
 position of wealth and honor. In a poor and low position, he does what
 is proper to a poor and low position. Situated among barbarous tribes,
 he does what is proper to a situation among barbarous tribes. In a
 position of sorrow and difficulty, he does what is proper to a
 position of sorrow and difficulty. The superior man can find himself
 in no situation in which he is not himself.
   In a high situation, he does not treat with contempt his
 inferiors. In a low situation, he does not court the favor of his
 superiors. He rectifies himself, and seeks for nothing from others, so
 that he has no dissatisfactions. He does not murmur against Heaven,
 nor grumble against men.
   Thus it is that the superior man is quiet and calm, waiting for
 the appointments of Heaven, while the mean man walks in dangerous
 paths, looking for lucky occurrences.
   The Master said, "In archery we have something like the way of the
 superior man. When the archer misses the center of the target, he
 turns round and seeks for the cause of his failure in himself."
   The way of the superior man may be compared to what takes place in
 traveling, when to go to a distance we must first traverse the space
 that is near, and in ascending a height, when we must begin from the
 lower ground.
   It is said in the Book of Poetry, "Happy union with wife and
 children is like the music of lutes and harps. When there is concord
 among brethren, the harmony is delightful and enduring. Thus may you
 regulate your family, and enjoy the pleasure of your wife and
 children."
   The Master said, "In such a state of things, parents have entire
 complacence!"
   The Master said, "How abundantly do spiritual beings display the
 powers that belong to them!
   "We look for them, but do not see them; we listen to, but do not
 hear them; yet they enter into all things, and there is nothing
 without them.
   "They cause all the people in the kingdom to fast and purify
 themselves, and array themselves in their richest dresses, in order to
 attend at their sacrifices. Then, like overflowing water, they seem to
 be over the heads, and on the right and left of their worshippers.
   "It is said in the Book of Poetry, 'The approaches of the spirits,
 you cannot sunrise; and can you treat them with indifference?'
   "Such is the manifestness of what is minute! Such is the
 impossibility of repressing the outgoings of sincerity!"
   The Master said, "How greatly filial was Shun! His virtue was that
 of a sage; his dignity was the throne; his riches were all within
 the four seas. He offered his sacrifices in his ancestral temple,
 and his descendants preserved the sacrifices to himself.
   "Therefore having such great virtue, it could not but be that he
 should obtain the throne, that he should obtain those riches, that
 he should obtain his fame, that he should attain to his long life.
   "Thus it is that Heaven, in the production of things, is sure to
 be bountiful to them, according to their qualities. Hence the tree
 that is flourishing, it nourishes, while that which is ready to
 fall, it overthrows.
   "In the Book of Poetry, it is said, 'The admirable amiable prince
 displayed conspicuously his excelling virtue, adjusting his people,
 and adjusting his officers. Therefore, he received from Heaven his
 emoluments of dignity. It protected him, assisted him, decreed him the
 throne; sending from Heaven these favors, as it were repeatedly.'
   "We may say therefore that he who is greatly virtuous will be sure
 to receive the appointment of Heaven."
   The Master said, "It is only King Wan of whom it can be said that he
 had no cause for grief! His father was King Chi, and his son was
 King Wu. His father laid the foundations of his dignity, and his son
 transmitted it.
   "King Wu continued the enterprise of King T'ai, King Chi, and King
 Wan. He once buckled on his armor, and got possession of the
 kingdom. He did not lose the distinguished personal reputation which
 he had throughout the kingdom. His dignity was the royal throne. His
 riches were the possession of all within the four seas. He offered his
 sacrifices in his ancestral temple, and his descendants maintained the
 sacrifices to himself.
   "It was in his old age that King Wu received the appointment to
 the throne, and the duke of Chau completed the virtuous course of
 Wan and Wu. He carried up the title of king to T'ai and Chi, and
 sacrificed to all the former dukes above them with the royal
 ceremonies. And this rule he extended to the princes of the kingdom,
 the great officers, the scholars, and the common people. If the father
 were a great officer and the son a scholar, then the burial was that
 due to a great officer, and the sacrifice that due to a scholar. If
 the father were a scholar and the son a great officer, then the burial
 was that due to a scholar, and the sacrifice that due to a great
 officer. The one year's mourning was made to extend only to the
 great officers, but the three years' mourning extended to the Son of
 Heaven. In the mourning for a father or mother, he allowed no
 difference between the noble and the mean.
   The Master said, "How far-extending was the filial piety of King
 Wu and the duke of Chau!
   "Now filial piety is seen in the skillful carrying out of the wishes
 of our forefathers, and the skillful carrying forward of their
 undertakings.
   "In spring and autumn, they repaired and beautified the temple halls
 of their fathers, set forth their ancestral vessels, displayed their
 various robes, and presented the offerings of the several seasons.
   "By means of the ceremonies of the ancestral temple, they
 distinguished the royal kindred according to their order of descent.
 By ordering the parties present according to their rank, they
 distinguished the more noble and the less. By the arrangement of the
 services, they made a distinction of talents and worth. In the
 ceremony of general pledging, the inferiors presented the cup to their
 superiors, and thus something was given the lowest to do. At the
 concluding feast, places were given according to the hair, and thus
 was made the distinction of years.
   "They occupied the places of their forefathers, practiced their
 ceremonies, and performed their music. They reverenced those whom they
 honored, and loved those whom they regarded with affection. Thus
 they served the dead as they would have served them alive; they served
 the departed as they would have served them had they been continued
 among them.
   "By the ceremonies of the sacrifices to Heaven and Earth they served
 God, and by the ceremonies of the ancestral temple they sacrificed
 to their ancestors. He who understands the ceremonies of the
 sacrifices to Heaven and Earth, and the meaning of the several
 sacrifices to ancestors, would find the government of a kingdom as
 easy as to look into his palm!"
   The Duke Ai asked about government.
   The Master said, "The government of Wan and Wu is displayed in the
 records,-the tablets of wood and bamboo. Let there be the men and
 the government will flourish; but without the men, their government
 decays and ceases.
   "With the right men the growth of government is rapid, just as
 vegetation is rapid in the earth; and, moreover, their government
 might be called an easily-growing rush.
   "Therefore the administration of government lies in getting proper
 men. Such men are to be got by means of the ruler's own character.
 That character is to be cultivated by his treading in the ways of
 duty. And the treading those ways of duty is to be cultivated by the
 cherishing of benevolence.
   "Benevolence is the characteristic element of humanity, and the
 great exercise of it is in loving relatives. Righteousness is the
 accordance of actions with what is right, and the great exercise of it
 is in honoring the worthy. The decreasing measures of the love due
 to relatives, and the steps in the honor due to the worthy, are
 produced by the principle of propriety.
   "When those in inferior situations do not possess the confidence
 of their superiors, they cannot retain the government of the people.
   "Hence the sovereign may not neglect the cultivation of his own
 character. Wishing to cultivate his character, he may not neglect to
 serve his parents. In order to serve his parents, he may not neglect
 to acquire knowledge of men. In order to know men, he may not dispense
 with a knowledge of Heaven.
   "The duties of universal obligation are five and the virtues
 wherewith they are practiced are three. The duties are those between
 sovereign and minister, between father and son, between husband and
 wife, between elder brother and younger, and those belonging to the
 intercourse of friends. Those five are the duties of universal
 obligation. Knowledge, magnanimity, and energy, these three, are the
 virtues universally binding. And the means by which they carry the
 duties into practice is singleness.
   "Some are born with the knowledge of those duties; some know them by
 study; and some acquire the knowledge after a painful feeling of their
 ignorance. But the knowledge being possessed, it comes to the same
 thing. Some practice them with a natural ease; some from a desire
 for their advantages; and some by strenuous effort. But the
 achievement being made, it comes to the same thing."
   The Master said, "To be fond of learning is to be near to knowledge.
 To practice with vigor is to be near to magnanimity. To possess the
 feeling of shame is to be near to energy.
   "He who knows these three things knows how to cultivate his own
 character. Knowing how to cultivate his own character, he knows how to
 govern other men. Knowing how to govern other men, he knows how to
 govern the kingdom with all its states and families.
   "All who have the government of the kingdom with its states and
 families have nine standard rules to follow;-viz., the cultivation
 of their own characters; the honoring of men of virtue and talents;
 affection towards their relatives; respect towards the great
 ministers; kind and considerate treatment of the whole body of
 officers; dealing with the mass of the people as children; encouraging
 the resort of all classes of artisans; indulgent treatment of men from
 a distance; and the kindly cherishing of the princes of the states.
   "By the ruler's cultivation of his own character, the duties of
 universal obligation are set forth. By honoring men of virtue and
 talents, he is preserved from errors of judgment. By showing affection
 to his relatives, there is no grumbling nor resentment among his
 uncles and brethren. By respecting the great ministers, he is kept
 from errors in the practice of government. By kind and considerate
 treatment of the whole body of officers, they are led to make the most
 grateful return for his courtesies. By dealing with the mass of the
 people as his children, they are led to exhort one another to what
 is good. By encouraging the resort of an classes of artisans, his
 resources for expenditure are rendered ample. By indulgent treatment
 of men from a distance, they are brought to resort to him from all
 quarters. And by kindly cherishing the princes of the states, the
 whole kingdom is brought to revere him.
   "Self-adjustment and purification, with careful regulation of his
 dress, and the not making a movement contrary to the rules of
 propriety this is the way for a ruler to cultivate his person.
 Discarding slanderers, and keeping himself from the seductions of
 beauty; making light of riches, and giving honor to virtue-this is the
 way for him to encourage men of worth and talents. Giving them
 places of honor and large emolument. and sharing with them in their
 likes and dislikes-this is the way for him to encourage his
 relatives to love him. Giving them numerous officers to discharge
 their orders and commissions:-this is the way for him to encourage the
 great ministers. According to them a generous confidence, and making
 their emoluments large:-this is the way to encourage the body of
 officers. Employing them only at the proper times, and making the
 imposts light:-this is the way to encourage the people. By daily
 examinations and monthly trials, and by making their rations in
 accordance with their labors:-this is the way to encourage the classes
 of artisans. To escort them on their departure and meet them on
 their coming; to commend the good among them, and show compassion to
 the incompetent:-this is the way to treat indulgently men from a
 distance. To restore families whose line of succession has been
 broken, and to revive states that have been extinguished; to reduce to
 order states that are in confusion, and support those which are in
 peril; to have fixed times for their own reception at court, and the
 reception of their envoys; to send them away after liberal
 treatment, and welcome their coming with small contributions:-this
 is the way to cherish the princes of the states.
   "All who have the government of the kingdom with its states and
 families have the above nine standard rules. And the means by which
 they are carried into practice is singleness.
   "In all things success depends on previous preparation, and
 without such previous preparation there is sure to be failure. If what
 is to be spoken be previously determined, there will be no
 stumbling. If affairs be previously determined, there will be no
 difficulty with them. If one's actions have been previously
 determined, there will be no sorrow in connection with them. If
 principles of conduct have been previously determined, the practice of
 them will be inexhaustible.
   "When those in inferior situations do not obtain the confidence of
 the sovereign, they cannot succeed in governing the people. There is a
 way to obtain the confidence of the sovereign;-if one is not trusted
 by his friends, he will not get the confidence of his sovereign. There
 is a way to being trusted by one's friends;-if one is not obedient
 to his parents, he will not be true to friends. There is a way to
 being obedient to one's parents;-if one, on turning his thoughts in
 upon himself, finds a want of sincerity, he will not be obedient to
 his parents. There is a way to the attainment of sincerity in one's
 self; -if a man do not understand what is good, he will not attain
 sincerity in himself.
   "Sincerity is the way of Heaven. The attainment of sincerity is
 the way of men. He who possesses sincerity is he who, without an
 effort, hits what is right, and apprehends, without the exercise of
 thought;-he is the sage who naturally and easily embodies the right
 way. He who attains to sincerity is he who chooses what is good, and
 firmly holds it fast.
   "To this attainment there are requisite the extensive study of
 what is good, accurate inquiry about it, careful reflection on it, the
 clear discrimination of it, and the earnest practice of it.
   "The superior man, while there is anything he has not studied, or
 while in what he has studied there is anything he cannot understand,
 Will not intermit his labor. While there is anything he has not
 inquired about, or anything in what he has inquired about which he
 does not know, he will not intermit his labor. While there is anything
 which he has not reflected on, or anything in what he has reflected on
 which he does not apprehend, he will not intermit his labor. While
 there is anything which he has not discriminated or his discrimination
 is not clear, he will not intermit his labor. If there be anything
 which he has not practiced, or his practice fails in earnestness, he
 will not intermit his labor. If another man succeed by one effort,
 he will use a hundred efforts. If another man succeed by ten
 efforts, he will use a thousand.
   "Let a man proceed in this way, and, though dull, he will surely
 become intelligent; though weak, he will surely become strong."
   When we have intelligence resulting from sincerity, this condition
 is to be ascribed to nature; when we have sincerity resulting from
 intelligence, this condition is to be ascribed to instruction. But
 given the sincerity, and there shall be the intelligence; given the
 intelligence, and there shall be the sincerity.
   It is only he who is possessed of the most complete sincerity that
 can exist under heaven, who can give its full development to his
 nature. Able to give its full development to his own nature, he can do
 the same to the nature of other men. Able to give its full development
 to the nature of other men, he can give their full development to
 the natures of animals and things. Able to give their full development
 to the natures of creatures and things, he can assist the transforming
 and nourishing powers of Heaven and Earth. Able to assist the
 transforming and nourishing powers of Heaven and Earth, he may with
 Heaven and Earth form a ternion.
   Next to the above is he who cultivates to the utmost the shoots of
 goodness in him. From those he can attain to the possession of
 sincerity. This sincerity becomes apparent. From being apparent, it
 becomes manifest. From being manifest, it becomes brilliant.
 Brilliant, it affects others. Affecting others, they are changed by
 it. Changed by it, they are transformed. It is only he who is
 possessed of the most complete sincerity that can exist under
 heaven, who can transform.
   It is characteristic of the most entire sincerity to be able to
 foreknow. When a nation or family is about to flourish, there are sure
 to be happy omens; and when it is about to perish, there are sure to
 be unlucky omens. Such events are seen in the milfoil and tortoise,
 and affect the movements of the four limbs. When calamity or happiness
 is about to come, the good shall certainly be foreknown by him, and
 the evil also. Therefore the individual possessed of the most complete
 sincerity is like a spirit.
   Sincerity is that whereby self-completion is effected, and its way
 is that by which man must direct himself.
   Sincerity is the end and beginning of things; without sincerity
 there would be nothing. On this account, the superior man regards
 the attainment of sincerity as the most excellent thing.
   The possessor of sincerity does not merely accomplish the
 self-completion of himself. With this quality he completes other men
 and things also. The completing himself shows his perfect virtue.
 The completing other men and things shows his knowledge. But these are
 virtues belonging to the nature, and this is the way by which a
 union is effected of the external and internal. Therefore, whenever
 he-the entirely sincere man-employs them,-that is, these virtues,
 their action will be right.
   Hence to entire sincerity there belongs ceaselessness.
   Not ceasing, it continues long. Continuing long, it evidences
 itself.
   Evidencing itself, it reaches far. Reaching far, it becomes large
 and substantial. Large and substantial, it becomes high and brilliant.
   Large and substantial;-this is how it contains all things. High
 and brilliant;-this is how it overspreads all things. Reaching far and
 continuing long;-this is how it perfects all things.
   So large and substantial, the individual possessing it is the
 co-equal of Earth. So high and brilliant, it makes him the co-equal of
 Heaven. So far-reaching and long-continuing, it makes him infinite.
   Such being its nature, without any display, it becomes manifested;
 without any movement, it produces changes; and without any effort,
 it accomplishes its ends.
   The way of Heaven and Earth may be completely declared in one
 sentence.-They are without any doubleness, and so they produce
 things in a manner that is unfathomable.
   The way of Heaven and Earth is large and substantial, high and
 brilliant, far-reaching and long-enduring.
   The Heaven now before us is only this bright shining spot; but
 when viewed in its inexhaustible extent, the sun, moon, stars, and
 constellations of the zodiac, are suspended in it, and all things
 are overspread by it. The earth before us is but a handful of soil;
 but when regarded in its breadth and thickness, it sustains
 mountains like the Hwa and the Yo, without feeling their weight, and
 contains the rivers and seas, without their leaking away. The mountain
 now before us appears only a stone; but when contemplated in all the
 vastness of its size, we see how the grass and trees are produced on
 it, and birds and beasts dwell on it, and precious things which men
 treasure up are found on it. The water now before us appears but a
 ladleful; yet extending our view to its unfathomable depths, the
 largest tortoises, iguanas, iguanodons, dragons, fishes, and
 turtles, are produced in it, articles of value and sources of wealth
 abound in it.
   It is said in the Book of Poetry, "The ordinances of Heaven, how
 profound are they and unceasing!" The meaning is, that it is thus that
 Heaven is Heaven. And again, "How illustrious was it, the singleness
 of the virtue of King Wan!" indicating that it was thus that King
 Wan was what he was. Singleness likewise is unceasing.
   How great is the path proper to the Sage!
   Like overflowing water, it sends forth and nourishes all things, and
 rises up to the height of heaven.
   All-complete is its greatness! It embraces the three hundred rules
 of ceremony, and the three thousand rules of demeanor.
   It waits for the proper man, and then it is trodden.
   Hence it is said, "Only by perfect virtue can the perfect path, in
 all its courses, be made a fact."
   Therefore, the superior man honors his virtuous nature, and
 maintains constant inquiry and study, seeking to carry it out to its
 breadth and greatness, so as to omit none of the more exquisite and
 minute points which it embraces, and to raise it to its greatest
 height and brilliancy, so as to pursue the course of the Mean. He
 cherishes his old knowledge, and is continually acquiring new. He
 exerts an honest, generous earnestness, in the esteem and practice
 of all propriety.
   Thus, when occupying a high situation he is not proud, and in a
 low situation he is not insubordinate. When the kingdom is well
 governed, he is sure by his words to rise; and when it is ill
 governed, he is sure by his silence to command forbearance to himself.
 Is not this what we find in the Book of Poetry,-"Intelligent is he and
 prudent, and so preserves his person?"
   The Master said, Let a man who is ignorant be fond of using his
 own judgment; let a man without rank be fond of assuming a directing
 power to himself; let a man who is living in the present age go back
 to the ways of antiquity;-on the persons of all who act thus
 calamities will be sure to come.
   To no one but the Son of Heaven does it belong to order
 ceremonies, to fix the measures, and to determine the written
 characters.
   Now over the kingdom, carriages have all wheels, of the-same size;
 all writing is with the same characters; and for conduct there are the
 same rules.
   One may occupy the throne, but if he have not the proper virtue,
 he may not dare to make ceremonies or music. One may have the
 virtue, but if he do not occupy the throne, he may not presume to make
 ceremonies or music.
   The Master said, "I may describe the ceremonies of the Hsia dynasty,
 but Chi cannot sufficiently attest my words. I have learned the
 ceremonies of the Yin dynasty, and in Sung they still continue. I have
 learned the ceremonies of Chau, which are now used, and I follow
 Chau."
   He who attains to the sovereignty of the kingdom, having those three
 important things, shall be able to effect that there shall be few
 errors under his government.
   However excellent may have been the regulations of those of former
 times, they cannot be attested. Not being attested, they cannot
 command credence, and not being credited, the people would not
 follow them. However excellent might be the regulations made by one in
 an inferior situation, he is not in a position to be honored.
 Unhonored, he cannot command credence, and not being credited, the
 people would not follow his rules.
   Therefore the institutions of the Ruler are rooted in his own
 character and conduct, and sufficient attestation of them is given
 by the masses of the people. He examines them by comparison with those
 of the three kings, and finds them without mistake. He sets them up
 before Heaven and Earth, and finds nothing in them contrary to their
 mode of operation. He presents himself with them before spiritual
 beings, and no doubts about them arise. He is prepared to wait for the
 rise of a sage a hundred ages after, and has no misgivings.
   His presenting himself with his institutions before spiritual
 beings, without any doubts arising about them, shows that he knows
 Heaven. His being prepared, without any misgivings, to wait for the
 rise of a sage a hundred ages after, shows that he knows men.
   Such being the case, the movements of such a ruler, illustrating his
 institutions, constitute an example to the world for ages. His acts
 are for ages a law to the kingdom. His words are for ages a lesson
 to the kingdom. Those who are far from him look longingly for him; and
 those who are near him are never wearied with him.
   It is said in the Book of Poetry,-"Not disliked there, not tired
 of here, from day to day and night tonight, will they perpetuate their
 praise." Never has there been a ruler, who did not realize this
 description, that obtained an early renown throughout the kingdom.
   Chung-ni handed down the doctrines of Yao and Shun, as if they had
 been his ancestors, and elegantly displayed the regulations of Wan and
 Wul taking them as his model. Above, he harmonized with the times of
 Heaven, and below, he was conformed to the water and land.
   He may be compared to Heaven and Earth in their supporting and
 containing, their overshadowing and curtaining, all things. He may
 be compared to the four seasons in their alternating progress, and
 to the sun and moon in their successive shining.
   All things are nourished together without their injuring one
 another. The courses of the seasons, and of the sun and moon, are
 pursued without any collision among them. The smaller energies are
 like river currents; the greater energies are seen in mighty
 transformations. It is this which makes heaven and earth so great.
   It is only he, possessed of all sagely qualities that can exist
 under heaven, who shows himself quick in apprehension, clear in
 discernment, of far-reaching intelligence, and all-embracing
 knowledge, fitted to exercise rule; magnanimous, generous, benign, and
 mild, fitted to exercise forbearance; impulsive, energetic, firm,
 and enduring, fitted to maintain a firm hold; self-adjusted, grave,
 never swerving from the Mean, and correct, fitted to command
 reverence; accomplished, distinctive, concentrative, and searching,
 fitted to exercise discrimination.
   All-embracing is he and vast, deep and active as a fountain, sending
 forth in their due season his virtues.
   All-embracing and vast, he is like Heaven. Deep and active as a
 fountain, he is like the abyss. He is seen, and the people all
 reverence him; he speaks, and the people all believe him; he acts, and
 the people all are pleased with him.
   Therefore his fame overspreads the Middle Kingdom, and extends to
 all barbarous tribes. Wherever ships and carriages reach; wherever the
 strength of man penetrates; wherever the heavens overshadow and the
 earth sustains; wherever the sun and moon shine; wherever frosts and
 dews fall:-all who have blood and breath unfeignedly honor and love
 him. Hence it is said,-"He is the equal of Heaven."
   It is only the individual possessed of the most entire sincerity
 that can exist under Heaven, who can adjust the great invariable
 relations of mankind, establish the great fundamental virtues of
 humanity, and know the transforming and nurturing operations of Heaven
 and Earth;-shall this individual have any being or anything beyond
 himself on which he depends?
   Call him man in his ideal, how earnest is he! Call him an abyss, how
 deep is he! Call him Heaven, how vast is he!
   Who can know him, but he who is indeed quick in apprehension,
 clear in discernment, of far-reaching intelligence, and
 all-embracing knowledge, possessing all Heavenly virtue?
   It is said in the Book of Poetry, "Over her embroidered robe she
 puts a plain single garment," intimating a dislike to the display of
 the elegance of the former. Just so, it is the way of the superior man
 to prefer the concealment of his virtue, while it daily becomes more
 illustrious, and it is the way of the mean man to seek notoriety,
 while he daily goes more and more to ruin. It is characteristic of the
 superior man, appearing insipid, yet never to produce satiety; while
 showing a simple negligence, yet to have his accomplishments
 recognized; while seemingly plain, yet to be discriminating. He
 knows how what is distant lies in what is near. He knows where the
 wind proceeds from. He knows how what is minute becomes manifested.
 Such a one, we may be sure, will enter into virtue.
   It is said in the Book of Poetry, "Although the fish sink and lie at
 the bottom, it is still quite clearly seen." Therefore the superior
 man examines his heart, that there may be nothing wrong there, and
 that he may have no cause for dissatisfaction with himself. That
 wherein the superior man cannot be equaled is simply this,-his work
 which other men cannot see.
   It is said in the Book of Poetry, "Looked at in your apartment, be
 there free from shame as being exposed to the light of Heaven."
 Therefore, the superior man, even when he is not moving, has a feeling
 of reverence, and while he speaks not, he has the feeling of
 truthfulness.
   It is said in the Book of Poetry, "In silence is the offering
 presented, and the spirit approached to; there is not the slightest
 contention." Therefore the superior man does not use rewards, and
 the people are stimulated to virtue. He does not show anger, and the
 people are awed more than by hatchets and battle-axes.
   It is said in the Book of Poetry, "What needs no display is
 virtue. All the princes imitate it." Therefore, the superior man being
 sincere and reverential, the whole world is conducted to a state of
 happy tranquility.
   It is said in the Book of Poetry, "I regard with pleasure your
 brilliant virtue, making no great display of itself in sounds and
 appearances." The Master said, "Among the appliances to transform
 the people, sound and appearances are but trivial influences. It is
 said in another ode, 'His Virtue is light as a hair.' Still, a hair
 will admit of comparison as to its size. 'The doings of the supreme
 Heaven have neither sound nor smell. 'That is perfect virtue."
 
 
                                     THE END