telligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time[1] in his relations with external things; in all his experiences to realize in his mind what is appropriate to each season of the year — these are the characteristics of him whose powers are perfect."
"And what do you mean by the realization of these powers not being manifested in the person?" pursued further the duke. The reply was, "There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved in peace, and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony of the nature. Though the realization of this be not manifested in the person, things can not separate themselves from its influence."
Some days afterward Duke Ai told this conversation to Min-tze, saying, "Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a miserable death — this I considered to be the sum of his duty. Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my State. I and Chung Chiu are not on the footing of ruler and subject, but on that of a virtuous friendship."
CHAPTER V
A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was otherwise deformed, addressed his counsels to Duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar addressed his counsels to Duke Hwan of Chi, who was so pleased
- ↑ Specially the season of complacent enjoyment.
