Patience and long suffering were also highly commended by Mencius. In
one place he writes to this effect: "Though you denude yourself and
insult me, what is that to me? You cannot defile my soul by your
outrage." Elsewhere he teaches that anger at a petty offense is unworthy
a superior man, but indignation for a great cause is righteous wrath.

To what height of unmartial and unresisting meekness Bushido could
reach in some of its votaries, may be seen in their utterances. Take,
for instance, this saying of Ogawa: "When others speak all manner of
evil things against thee, return not evil for evil, but rather reflect
that thou wast not more faithful in the discharge of thy duties." Take
another of Kumazawa:--"When others blame thee, blame them not; when
others are angry at thee, return not anger. Joy cometh only as Passion
and Desire part." Still another instance I may cite from Saigo, upon
whose overhanging brows "shame is ashamed to sit;"--"The Way is the way
of Heaven and Earth: Man's place is to follow it: therefore make it the
object of thy life to reverence Heaven. Heaven loves me and others with
equal love; therefore with the love wherewith thou lovest thyself, love
others. Make not Man thy partner but Heaven, and making Heaven thy
partner do thy best. Never condemn others; but see to it that thou
comest not short of thine own mark." Some of those sayings remind us of
Christian expostulations and show us how far in practical morality
natural religion can approach the revealed. Not only did these sayings
remain as utterances, but they were really embodied in acts.

It must be admitted that very few attained this sublime height of
magnanimity, patience and forgiveness. It was a great pity that nothing
clear and general was expressed as to what constitutes Honor, only a few
enlightened minds being aware that it "from no condition rises," but
that it lies in each acting well his part: for nothing was easier than