importance as symbols, but he also knew that, divorced from the inward feeling, they were meaningless and without value. In this way it is easy to see how the word li, as a human attribute, acquired its various shades of meaning, from the harmony in the soul which prompts action in accordance with true natural instincts, down to ordinary politeness and good manners—also an indispensable lubricant in the lesser dealings of life between man and man.
It was in the family again that Confucius found a natural force at work which he thought might be utilised as an immense incentive to virtue. This was the universal human proneness to imitation. Knowing that personal example is the most effective way in which a father can teach his sons what is right, he unhesitatingly attributed the same powerful influence to the personal conduct of the sovereign, and went so far as to declare that if the ruler was personally upright, his subjects would do their duty unbidden; if he was not upright, they would not obey, whatever his bidding.
"The virtue of the prince," he said, "is like unto wind; that of the people, like unto grass. For it is the nature of grass to bend when the wind blows upon it." It must be admitted that Confucius has in this particular somewhat overshot the mark and formed too sanguine an estimate of the force of example. It would be unfair, however,
