Book 127 (part 4)

for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?' Kung-nî said, 'Once when I was sent on a mission to Khû, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages p. 231 of plumes 1 : as to supplying shoes to one who has lost his feet, there is no reason why he should care for them;--in neither case is there the proper reason for their use'. The members of the royal harem do not pare their nails nor pierce their ears 2 ; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them 2 . That their bodies might be perfect was sufficient to make them thus dealt with;--how much greater results should be expected from men whose mental gifts are perfect! This Âi-thâi Tho was believed by men, though he did not speak a word, and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers 3 were perfect, though his realisation of them 3 was not manifested in his person.' Duke Âi said, 'What is meant by saying that his powers were complete?' Kung-nî replied, 'Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and inferiority, blame and praise, hunger and thirst, cold and heat;--these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom p. 232 able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. 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 realise in his mind what is appropriate to each season (of the year) 2 :--these are the characteristics of him whose powers are perfect.' 'And what do you mean by the realisation 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).