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that king Wan was what he was. Singleness likewise is unceasing.
XXVII. 1. How great is the path proper to the
2. Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven.
3. All complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanour.
4. It waits for the proper man, and then it is trodden.
5. Hence it is said, “ Only by perfect virtue can the perfect path, in all its courses, be made a fact.
6. Therefore, the superior man honours 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 most 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.
7. Thus, when occupying a high situation, he is not proud, and in a low situation, he is not insubordinate. When the kingdom is weil-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 ?”
XXVIII. 1. 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 i 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. 2. To no one but the emperor does it belong to order
ceremonies, to fix the measures, and to determine the characters.
3. Now, over the empire, carriages have all wheels of the same size; all writing is with the same characters; and for conduct there are the same rules.
4. 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.
5. The Master said, “ I may describe the ceremonies of the Hea dynasty, but Ke 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 Chow, which are now used, and I follow Chow.”
XXIX. 1. He who attains to the sovereignty of the empire, having those three important things, shall be able to effect that there shall be few errors under his government.
2. 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 honoured. Unhonoured, he cannot command credence, and not being credited, the people would not follow his rules.
3. 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.
4. His presenting himself with his institutions before spiritual beings, without any doubts about them arising, 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.
5. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the empire for ages. His acts are for ages a law to the empire. His words are for ages a lesson to the empire. Those who are far from him, look longingly for him; and those who are near him, are never wearied with him.
6. It is said in the Book of Poetry,“ Not disliked there, not tired of here, from day to day and night to night, will they perpetuate their praise.” Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the empire.
XXX. 1. Chung-ne handed down the doctrines of Yaou and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Woo, taking them as his model. Above, he harmonized with the times of heaven, and below, he was conformed to the water and land.
2. 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.
3. 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 trans
formations. It is this which makes heaven and earth
XXXI. l. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching 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.
2. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons his virtues.
3. 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 honour and love him. Hence it is said,—“ He is the equal of Heaven.”
XXXII. 1. 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 opera · tions of Heaven and Earth ;-shall this individual have any being or anything beyond himself on which he de. pends ?
2. 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!
3. 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 ?
XXXIII. 1. 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. IIe knows where the wind proceeds from. He knows how what is minute becomes manifested. Such an one, we may be sure, will enter into virtue. ,
2. 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 equalled is simply this,-his work which other men cannot see.
3. It is said in the Book of Poetry, “ Looked at in your apartment, be there free from shame, where you are 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.
4. It is said in the Book of Poetry, “In silence is the