Chinese and Arabian Literature - E. Wilson - The Search For Mecca

THE ANALECTS 93
and so was trusted by the people ; energetic, and thus became a
man of great achievements just in his rule, and all ; were well
content.
Tsz-chang in a conversation with Confucius asked, " What
say you is essential for the proper conduct of government ? "
The Master replied, " Let the ruler hold in high estimation
the five excellences, and eschew the four evils ; then may he
conduct his government properly."
" And what call you the five excellences? " he was asked.
" They are," he said, " Bounty without extravagance ;
bur-
dening without exciting discontent ; desire without covetousness
; dignity without haughtiness ; show of majesty without
fierceness."
" What mean you," asked Tsz-chang, " by bounty without
extravagance? "
" Is it not this," he replied — " to make that which is of benefit
to the people still more beneficial ? When he selects for them
such labors as it is possible for them to do, and exacts them,
who will then complain ? So when his desire is the virtue of
humaneness, and he attains it, how shall he then be covetous?
And if—whether he have to do with few or with many, with
small or with great—he do not venture ever to be careless, is
not this also to have dignity without haughtiness? And if
when properly vested in robe and cap, and showing dignity in
his every look—his appearance be so imposing that the people
—
look up to and stand in awe of him, is not this moreover to
show majesty without fierceness ? "
" What, then, do you call the four evils? " said Tsz-chang.
The answer here was, " Omitting to instruct the people and
then inflicting capital punishment on them—which means cruel
tyranny. Omitting to give them warning and yet looking for
perfection in them—which means oppression. Being slow and
late in issuing requisitions, and exacting strict punctuality in
the returns—which means robbery. And likewise, in intercourse
with men, to expend and to receive in a stingy manner
which is to act the part of a mere commissioner."
" None can be a superior man," said the Master, " who does
not recognize the decrees of Heaven.
" None can have stability in him without a knowledge of the
proprieties.
" None can know a man without knowing his utterances."