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Yao said, "Oh! you, Shun, the Heaven-determined order of succession now

rests in your person. Sincerely hold fast the due Mean. If there shall be

distress and want within the four seas, the Heavenly revenue will come to a

perpetual end."

Shun also used the same language in giving charge to Yu.

T'ang said, "I the child Li, presume to use a dark-colored victim, and

presume to announce to Thee, O most great and sovereign God, that the sinner I

dare not pardon, and thy ministers, O God, I do not keep in obscurity. The

examination of them is by thy mind, O God. If, in my person, I commit offenses,

they are not to be attributed to you, the people of the myriad regions. If you

in the myriad regions commit offenses, these offenses must rest on my person."

Chau conferred great gifts, and the good were enriched.

"Although he has his near relatives, they are not equal to my virtuous men.

The people are throwing blame upon me, the One man."

He carefully attended to the weights and measures, examined the body of the

laws, restored the discarded officers, and the good government of the kingdom

took its course.

He revived states that had been extinguished, restored families whose line

of succession had been broken, and called to office those who had retired into

obscurity, so that throughout the kingdom the hearts of the people turned

towards him.

What he attached chief importance to were the food of the people, the duties

of mourning, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose

trust in him. By his earnest activity, his achievements were great. By his

justice, all were delighted.

Tsze-chang asked Confucius, saying, "In what way should a person in

authority act in order that he may conduct government properly?" The Master

replied, "Let him honor the five excellent, and banish away the four bad,

things;-then may he conduct government properly." Tsze-chang said, "What are

meant by the five excellent things?" The Master said, "When the person in

authority is beneficent without great expenditure; when he lays tasks on the

people without their repining; when he pursues what he desires without being

covetous; when he maintains a dignified ease without being proud; when he is

majestic without being fierce."

Tsze-chang said, "What is meant by being beneficent without great

expenditure?" The Master replied, "When the person in authority makes more

beneficial to the people the things from which they naturally derive benefit;-is

not this being beneficent without great expenditure? When he chooses the labors

which are proper, and makes them labor on them, who will repine? When his

desires are set on benevolent government, and he secures it, who will accuse him

of covetousness? Whether he has to do with many people or few, or with things

great or small, he does not dare to indicate any disrespect;-is not this to

maintain a dignified ease without any pride? He adjusts his clothes and cap, and

throws a dignity into his looks, so that, thus dignified, he is looked at with

awe;-is not this to be majestic without being fierce?"

Tsze-chang then asked, "What are meant by the four bad things?" The Master

said, "To put the people to death without having instructed them;-this is called

cruelty. To require from them, suddenly, the full tale of work, without having

given them warning;-this is called oppression. To issue orders as if without

urgency, at first, and, when the time comes, to insist on them with severity;-

this is called injury. And, generally, in the giving pay or rewards to men, to

do it in a stingy way;-this is called acting the part of a mere official."

The Master said, "Without recognizing the ordinances of Heaven, it is

impossible to be a superior man.

"Without an acquaintance with the rules of Propriety, it is impossible for

the character to be established.

"Without knowing the force of words, it is impossible to know men."