old grievances, they gradually did away with resentment."
Of Wei-shang Kau he said, "Who calls him straightforward? A person once begged some vinegar of him, and he begged it from a neighbor, and then presented him with it!"
"Fine speech," said he, "and studied mien, and superfluous show of deference—of such things Tso-k'iu Ming was ashamed, I too am ashamed of such things. Also of hiding resentment felt towards an opponent and treating him as a friend—of this kind of thing he was ashamed, and so too am I."
Attended once by the two disciples Yen Yuen and Tsz-lu, he said, "Come now, why not tell me, each of you, what in your hearts you are really after?"
"I should like," said Tsz-lu, "for myself and my friends and associates, carriages and horses, and to be clad in light furs! nor would I mind much if they should become the worse for wear."
"And I should like," said Yen Yuen, "to live without boasting of my abilities, and without display of meritorious deeds."
Tsz-lu then said, "I should like, sir, to hear what your heart is set upon."
The Master replied, "It is this:—in regard to old people, to give them quiet and comfort; in regard to friends and associates, to be faithful to them; in regard to the young, to treat them with fostering affection and kindness."
On one occasion the Master exclaimed, "Ah, 'tis hopeless! I have not yet seen the man who can see his errors, so as inwardly to accuse himself."
"In a small cluster of houses there may well be," said he, "some whose integrity and sincerity may compare with mine; but I yield to none in point of love of learning."
BOOK VI
More Characteristics—Wisdom—Philanthropy
Of Yen Yung, a disciple, the Master said, "Yung might indeed do for a prince!"
On being asked by this Yen Yung his opinion of a certain individual, the Master replied, "He is passable. Impetuous, though."
"But," argued the disciple, "if a man habituate himself to a reverent regard for duty—even while in his way of doing things he is impetuous—in the oversight of the people committed to his charge, is he not passable? If, on the other hand, he habituate himself to impetuosity of mind, and show it also in his way of doing things, is he not then over-impetuous?"
"You are right," said the Master.
When the Duke Ngai inquired which of the disciples were devoted to learning, Confucius answered him, "There was one Yen Hwúi who loved it—a man whose angry feelings towards any particular person he did not suffer to visit upon another; a man who would never fall into the same error twice. Unfortunately his allotted time was short, and he died, and now his like is not to be found; I have never heard of one so devoted to learning."
While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple Yen Yu, on behalf of his mother, applied for some grain. "Give her three pecks," said the Master. He applied for more. "Give her eight, then." Yen gave her fifty times that amount. The Master said, "When Tsz-hwa went on that journey to Ts'i, he had well-fed steeds yoked to his carriage, and was arrayed in light furs. I have learnt that the 'superior man' should help those whose needs are urgent, not help the rich to be more rich."
When Yuen Sz became prefect under him, he gave him nine hundred measures of grain, but the prefect declined to accept them.14 "You must not," said the Master. "May they not be of use to the villages and hamlets around you?"
Speaking of Yen Yung again, the Master said, "If the offspring of a speckled ox be red in color, and horned, even though men may not wish to take it for sacrifice, would the spirits of the hills and streams reject it?"
Adverting to Hwúi again, he said, "For three months there would not be in his breast one thought recalcitrant against his feeling of good-will towards his fellow-men. The others may attain to this for a day or for a month, but there they end."
When asked by Ki K'ang whether Tsz-lu was fit to serve the government, the Master replied, "Tsz-lu is a man of decisionwhat should prevent him from serving the government?"
Asked the same question respecting Tsz-kung and Yen Yu he answered similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu to be one versed in the polite arts.
When the head of the Ki family sent for Min Tsz-k'ien to make him governor of the town of Pi, that disciple said, "Politely decline for me. If the offer is renewed, then indeed I shall feel myself obliged to go and live on the further bank of the Wan."
Peh-niu had fallen ill, and the Master was inquiring after him. Taking hold of his hand held out from the window, he said, "It is taking him off! Alas, his appointed time has come! Such a man, and to have such an illness!"
Of Hwúi, again"A right worthy man indeed was he! With his simple wooden dish of rice, and his one gourd-basin of drink, away in his poor back lane, in a condition too grievous for others to have endured, he never allowed his cheery spirits to droop. Aye, a right worthy soul was he!"
"It is not," Yen Yu once apologized, "that I do not take pleasure in your doctrines; it is that I am not strong enough." The Master rejoined, "It is when those who are not strong enough have made some moderate amount of progress that they fail and give up; but you are now drawing your own line for yourself."
Addressing Tsz-hiá, the Master said, "Let your scholarship be that of gentlemen, and not like that of common men."
When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming, who when walking eschews by-paths, and who, unless there be some public function, never approaches my private residence."
"Mang Chi-fan," said the Master, "is no sounder of his own praises. During a stampede he was in the rear, and as they were about to enter the city gate he whipped up his horses, and said, 'Twas not my daring made me lag behind. My horses would not go.'"
Obiter dicta of the Master:—
"Whoever has not the glib utterance of the priest T'o, as well as the handsomeness of Prince Cháu of Sung, will find it hard to keep out of harm's way in the present age.
"Who can go out but by that door? Why walks no one by these guiding principles?
"Where plain naturalness is more in evidence than polish, we have—the man from the country. Where polish is more in evidence than naturalness, we have—the town scribe. It is when naturalness and polish are equally evident that we have the ideal man.
"The life of a man is—his rectitude. Life without it—such may you have the good fortune to avoid!
"They who know it are not as those who love it, nor they who love it as those who rejoice in it—that is, have the fruition of their love for it.
"To the average man, and those above the average, it is possible to discourse on higher subjects; to those from the average downwards, it is not possible."
Fan Ch'i put a query about wisdom. The Master replied, "To labor for the promoting of righteous conduct among the people of the land; to be serious in regard to spiritual beings, and to hold aloof from them;—this may be called wisdom."
To a further query, about philanthropy, he replied, "Those who possess that virtue find difficulty with it at first, success later.
"Men of practical knowledge," he said, "find their gratification among the rivers of the lowland, men of sympathetic social feeling find theirs among the hills. The former are active and bustling, the latter calm and quiet. The former take their day of pleasure, the latter look to length of days."
Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one change, might attain to the condition of Lu; and that Lu, by one change, might attain to good government.
An exclamation of the Master (satirizing the times, when old terms relating to government were still used while bereft of their old meaning):—"A quart, and not a quart! quart, indeed! quart, indeed!"
Tsai Wo, a disciple, put a query. Said he, "Suppose a philanthropic person were told, 'There's