be taken over the walls. Robbers move about openly, and there is no defence against the evil influences [of heat and damp]. No time is fixed for the guests to have an interview, and they have no means of knowing when they will be summoned to it. If we are further required not to throw down the walls, we shall have nowhere to deposit our offerings, and may lie open to the charge of a grave offence. Allow me to ask what charge you have to give us. Although your ruler has to mourn the death of [the duke of Loo], that is also an occasion of sorrow to our State. If we shall be permitted to present our offerings, and to depart after repairing the walls, it will be a kindness on the part of your ruler;-shall we presume to shrink from performing the labour diligently?"

Wan-pih reported the result of his commission, and Chaou Wăn-tsze said, "It is true. We are verily wanting in virtue. That we cause the princes to take up their residences within walls only fit for very inferior officers is our crime." Sze Wan-pih was then sent to apologize for the want of attention. The marquis saw the earl, and showed him more than ordinary courtesy. He entertained him liberally, sent him away with proofs of his friendship, and built reception-houses for the princes. Shuh-hëang said, "Thus indispensable is the gift of speech-making! Tsze-ch'an has that gift, and all the States are under obligations to him. On no account may speeches be dispensed with. The words of the ode (She, III. ii. ode X. 2), 'Let your words be in harmony with the right, And the people will agree with them. Let your words be gentle and kind, And the people will be settled,'

show that the author knew this."

'Tsze-p'e of Ch'ing sent Yin Twan to Ts'oo, to report how [the earl] had gone to Tsin:which was proper.']

Par. 7. The Chuen says:-'Duke Le-pe of Keu had two sons, K'eu-tsih and Chen-yu. He first declared that the succession would be in Chen-yu, and then disannulled that arrangement. He was tyrannical, and the people were distressed by their sufferings. In the 11th month, Chen-yu, with the help of the people, attacked and murdered him, and then took his place. Keu-tsih fled to Ts'e, to which State his mother belonged, while Chen-yu was the son of a daughter of the House of Woo. The text, in saying that the people of Keu murdered their ruler, Mae-choo-ts'oo, shows that he was a eriminal (?).”

[There follow here five narratives:

ist. The viscount of Woo sent K'ëuh Hooyung (The son of Woo-shin; see on VII. vii. 5) on a complimentary mission to Tsin, to keep the way [between the two States] open. Chaou Wăn-tsze asked him, "Has Ke-tsze of Yen and Chow-lae (Ke-chah) really become your ruler? At Ch'aou you lost Choo-fan (See xxv. 10); a door-keeper killed Tae-woo (See xxix. 4):-it would seem as if Heaven had been opening [the way] for him. How is it?" The envoy replied, "He has not been appointed our ruler. That was the fate of the two kings, and not any opening [of the way] for Ke-tsze. If you speak of Heaven's opening the way, I should say it was for our present ruler, who has succeeded [to his brother]. has great virtue, and takes [wise] measures.

He

Virtuous, he does not lose the [attachment of the] people. Taking [wise measures, he does not err in [the conduct of] affairs. By this attachment of the people, and by his orderly conduct of affairs, Heaven has opened the way for him. The rulers of the State of Woo must be the descendants of this ruler,-yes, to the end. Ke-tsze is one who maintains his purity. Although he might have had the State, he refused to be ruler."'

2d. In the 12th month, Pih-kung Wăn-tsze attended duke Seang of Wei on a visit to Ts'oo, undertaken in compliance with the covenant of Sung; and as they passed by [the capital of] Ching, Yin Twan went out to comfort them under the toils of the journey, using the ceremonies of a complimentary visit, but the speeches appropriate to such a comforting visit. Wantsze entered the city, to pay a complimentary visit [in return]. Tsze-yu was the internuncius. P'ing Keen-tsze and Tsze-t'ae-shuh met the guest. When the business was over, and [Wăntsze] had gone out [again], he said to the marquis of Wei, "Ching observes the proprieties. This will be a blessing to it for several generations, and save it, I apprehend, from any inflictions from the great States. The ode says (She, III. iii. ode III. 5),

'Who can hold anything hot?

Must he not dip it [first] in water?"

The rules of propriety are to government what that dipping is to the consequences of the heat. With the dipping to take away the heat, there is no distress." Tsze-ch'an, in the administration of his government, selected the able and employed them. P'ing Këen-tsze was able to give a decision in the greatest matters. Tsze-t'ae-shuh was handsome and accomplished. Kung-sun Hwuy told what was doing in the States round about, and could distinguish all about their great officers, their clans, surnames, order, positions, their rank whether noble or mean, their ability or the reverse; and he was also skilful in composing speeches. P'e Chin was a skilful counsellor;-skilful when he concocted his plans in the open country, but not when he did so in the city. When the State was going to have any business with other States, Tsze-ch'an asked Tsze-yu what was doing round about, and caused him to compose a long speech. He then took Pe Chin in his carriage into the open country, and made him consider whether the speech would suit the occasion or not. Next he told Ping Keen-tsze, and made him give a decision in the case. When all this was done, he put the matter into the hands of Tsze-t'ae-shuh to carry it into effect, replying to the visitors [from the other States]. In this way it was seldom that any affair went wrong. This was what Pih-kung Wăn-tsze meant in saying that Ch'ing observed the proprieties.' Comp. Ana. XIV. ix.

3d.' 'A man of Ch'ing rambled into a village school, and fell discoursing about the conduct of the government.

[In consequence], Jen-ming proposed to Tszech'an to destroy [all] the village schools; but that minister said, Why do so? If people retire morning and evening, and pass their judg ment on the conduct of the government, as being good or bad, I will do what they approve of, and I will alter what they condemn;-they

are my teachers. On what ground should we destroy [those schools]? I have heard that by loyal conduct and goodness enmity is diminished, but I have not heard that it can be prevented by acts of violence. It may indeed be hastily stayed for a while, but it continues like a stream that has been danimed up. If you make a great opening in the dam, there will be great injury done,—beyond our power to relieve. The best plan is to lead the water off by a small opening. [In this case] our best plan is to hear what is said, and use it as a medicine." Jenming said, "From this time forth I know that you are indeed equal to the administration of affairs. I acknowledge my want of ability. If you indeed do this, all Ching will be benefited by it, and, not we two or three ministers only."

'When Chung-ne heard of these words, he said, "Looking at the matter from this, when men say that Tsze-ch'an was not benevolent, I do not believe it."'

4th. "Tsze-p'e wanted to make Yin Ho commandant of his city. Tsze-ch'an said, "He is young, and I do not know that he can be so employed." "He is honest and careful," replied Tsze-p'e. "I love him. He does not go against me. Let him go and learn, and he will by-andby know all the better how to rule." Tsze-ch'an objected, "When a man loves another, he seeks to benefit him; but when you, in your love for [this man], wish to confer a post on him, it is as if you would employ a man to cut before he is able to handle a knife;-the injury done to him must be great. If your love for a man only issues in your injuring him, who will venture to seek your love? You are the main support of the State of Ching. If the main support be broken, the rafters will tumble down. I shall be crushed beneath them, and I must

therefore speak out all my mind. If you have a piece of beautiful embroidered silk, you will not employ a [mere] learner to make it up. A great office and a great city are what men depend on for the protection of their persons; and you will employ a [mere] learner to undertake them!-are they not much more important than your beautiful embroidery? I have heard that a man must first learn, and then enter on the conduct of government; I have not heard that one is to learn in the exercise of that conduct. If you do indeed do this, you are sure to do injury. Take the case of hunting:-when a man is accustomed to shoot and to drive, his hunting will be successful. If he have never mounted a chariot nor shot nor driven, he will be utterly unsuccessful; and amid his fear lest he should be overturned, what leisure will he

have to think of the game?" Tsze-p'e said, 'Good. I have shown myself unintelligent. I have heard that what the superior man makes it a point to know is the great and the remote, while the small man is concerned to know the small and the near. I am a small man. The garment which fits to my body I know and am careful about, but the great office and the great city, on which my body depends for protection, were far off and slighted by me. But for your words, I should not have known [my error]. On a former day I said that if you governed the State and I governed my family, and so preserved myself, it would do. Henceforth I know that I am insufficient even for this, and must be allowed even in the rule of my family to act

as I shall be instructed by you." Tsze-ch'an said, "Men's minds are different just as their faces are. How should I presume to say that your face must be as mine? But if [I see] that which makes my mind, as we say, uneasy, I will tell you of it." Tsze-pe, impressed with his faithfulness, entrusted to him the government, and thus it was that Tsze-ch'an was able to conduct the affairs of Ch‘ing.'

5th. When the marquis of Wei was in Ts'00, Pih-kung Wan-tsze, perceiving the carriage and display of the chief minister Wei, said to the marquis, "The [pomp] of the chief minister is like that of the ruler; he must have his mind set on some other object. But though he may obtain his desire, he will not hold it to the end. The ode (She, III. iii. ode I. 1) says,

'All have their beginning,

But there are few that can secure the

end.'

The difficulty is indeed with the end. The chief minister will not escape [an evil death]." The marquis said, “How do you know it?" Wăntsze replied, "The ode (She, III. iii. ode II. 2)

says,

'Let him be reverently careful of his dignified manner,

And he will be the pattern of the people.' But the chief minister has no dignified manner [such as becomes him], and the people have no pattern in him. Let him, in whom the people find no pattern, be placed above them, yet he cannot continue to the end." "Good!" said the duke. "What do you mean by a dignified manner?" The reply was, "Having majesty that inspires awe, is what we call dignity. Presenting a pattern which induces imitation is what we call manner. When a ruler has the dignified manner of a ruler, his ministers fear and love him, imitate and resemble him, so that he holds [firm] possession of his State, and his fame continues through long ages. When a minister has the dignified manner of a minister, his inferiors fear and love him, so that he can keep [sure] his office, preserve his clan, and rightly order his family. So it is with all classes downwards, and it is by this that high and low are made firm in their relations to one another. An ode of Wei (She, I. iii. ode I. 3) says,

"My dignified manner is mixed with ease,

And cannot be made the subject of remark;' showing that ruler and minister, high and low, father and son, elder and younger brother, at home and abroad, in great things and small, all have a dignified manner [which is proper to them]. An ode of Chow (She, III. ii. ode III.4)

says,

'Your friends assisting at the service

Have done so in a dignified manner,' showing that it is the rule for friends, in their instruction of one another, to exhibit a dignified manner. One of the books of Chow says, The great States feared his strength, and the small States cherished his virtue,' showing the union of awe and love. An ode (She, III. i. ode VII. 7) says,

'Unconscious of effort,

He accorded with the example of God;' showing the union of imitation and resemblance.

'Chow imprisoned king Wan for 7 years, and then all the princes of the kingdom repaired to the place of his imprisonment, and on this Chow became afraid, and restored him [to his State]. This may be called an instance of how [king Wan] was loved. When he invaded Ts‘ung, on his second expedition, [the lord of that State] surrendered and acknowledged his duty as a subject. All the wild tribes [also] led on one another to submit to him. These may be pronounced instances of the awe which he inspired. All under heaven praised his meritorious services with songs and dances, which may be pronounced an instance of their taking him as a pattern. To the present day, the actions of king Wan are acknowledged as laws, which may

be pronounced an instance of his power to make men resemble himself. The secret was his dignified manner. Therefore when the superior man, occupying a high position, inspires awe; and by his beneficence produces love; and his advancing and retiring are according to rule; and all his intercourse with others affords a pattern; and his countenance and steps excite the gaze [of admiration]; and the affairs he conducts serve as laws; and his virtuous actions lead to imitation; and his voice and air diffuse joy; and his movements and doings are elegant ; and his words have distinctness and brilliance: -when thus he brings himself near to those below him, he is said to have a dignified manner."]