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parents and elder brothers are at the same time willing to turn currishly upon their superiorsit has never yet been the case that such as desire not to commit that offence have been men willing to promote anarchy or disorder.
"Men of superior mind busy themselves first in getting at the root of things; and when they have succeeded in this the right course is open to them. Well, are not filial piety and friendly subordination among brothers a root of that right feeling which is owing generally from man to man?"
The Master observed, "Rarely do we meet with the right feeling due from one man to another where there is fine speech and studied mien."
The Scholar Tsang once said of himself"On three points I examine myself daily, viz., whether, in looking after other people's interests, I have not been acting whole-heartedly; whether, in my intercourse with friends, I have not been true; and whether, after teaching, I have not myself been practising what I have taught."
The Master once observed that to rule well one of the larger States meant strict attention to its affairs and conscientiousness on the part of the ruler; careful husbanding of its resources, with at the same time a tender care for the interests of all classes; and the employing of the masses in the public service at suitable seasons.
"Let young people," said he, "show filial piety at home, respectfulness towards their elders when away from home; let them be circumspect, be truthful; their love going out freely towards all, cultivating good-will to men. And if, in such a walk, there be time or energy left for other things, let them employ it in the acquisition of literary or artistic accomplishments."
The disciple Tsz-hiá said, "The appreciation of worth in men of worth, thus diverting the mind from lascivious desires—ministering to parents while one is the most capable of so doing—serving one's ruler when one is able to devote himself entirely to that object—being sincere in one's language in intercourse with friendsthis I certainly must call evidence of learning, though others may say there has been 'no learning.'"
Sayings of the Master:—
"If the great man be not grave, he will not be revered, neither can his learning be solid.
"Give prominent place to loyalty and sincerity.
"Have no associates in study who are not advanced somewhat like yourself.
"When you have erred, be not afraid to correct yourself."
A saying of the Scholar Tsang:—
"The virtue of the people is renewed and enriched when attention is seen to be paid to the departed, and the remembrance of distant ancestors kept and cherished."
Tsz-k'in put this query to his fellow disciple Tsz-kungsaid he, "When our Master comes to this or that State, he learns without fail how it is being governed. Does he investigate matters? or are the facts given him?"
Tsz-kung answered, "Our Master is a man of pleasant manners, and of probity, courteous, moderate, and unassumingit is by his being such that he arrives at the facts. Is not his way of arriving at things different from that of others?"
A saying of the Master:—
"He who, after three years' observation of the will of his father when alive, or of his past conduct if dead, does not deviate from that father's ways, is entitled to be called 'a dutiful son.'"
Sayings of the Scholar Yu:—
"For the practice of the Rules of Propriety,1 one excellent way is to be natural. This naturalness became a great grace in the practice of kings of former times; let everyone, small or great, follow their example.
"It is not, however, always practicable; and it is not so in the case of a person who does things naturally, knowing that he should act so, and yet who neglects to regulate his acts according to the Rules.
"When truth and right are hand in hand, a statement will bear repetition. When respectfulness and propriety go hand in hand, disgrace and shame are kept afar-off. Remove all occasion for alienating those to whom you are bound by close ties, and you have them still to resort to."
A saying of the Master:—
"The man of greater mind who, when he is eating, craves not to eat to the full; who has a home, but craves not for comforts in it; who is active and earnest in his work and careful in his words; who makes towards men of high principle, and so maintains his own rectitude—that man may be styled a devoted student."
Tsz-kung asked, "What say you, sir, of the poor who do not cringe and fawn; and what of the rich who are without pride and haughtiness?" "They are passable," the Master replied; "yet they are scarcely in the same category as the poor who are happy, and the rich who love propriety."
"In the 'Book of the Odes,'" Tsz-kung went on to say, "we read of one
Polished, as by the knife and file,
The graving-tool, the smoothing-stone.
Does that coincide with your remark?"
"Ah! such as you," replied the Master, "may well commence a discussion on the Odes. If one tell you how a thing goes, you know what ought to come."
"It does not greatly concern me," said the Master, "that men do not know me; my great concern is, my not knowing them."
BOOK II
Good Government—Filial Piety—The Superior Man
Sayings of the Master:—
"Let a ruler base his government upon virtuous principles, and he will be like the pole-star, which remains steadfast in its place, while all the host of stars turn towards it.
"The 'Book of Odes' contains three hundred pieces, but one expression in it may be taken as covering the purport of all, viz., Unswerving mindfulness.
"To govern simply by statute, and to reduce all to order by means of pains and penalties, is to render the people evasive, and devoid of any sense of shame.
"To govern upon principles of virtue, and to reduce them to order by the Rules of Propriety, would not only create in them the sense of shame, but would moreover reach them in all their errors.
"When I attained the age of fifteen, I became bent upon study. At thirty, I was a confirmed student. At forty, nought could move me from my course. At fifty, I comprehended the will and decrees of Heaven. At sixty, my ears were attuned to them. At seventy, I could follow my heart's desires, without overstepping the lines of rectitude."
To a question of Mang-i, as to what filial piety consisted in, the master replied, "In not being perverse." Afterwards, when Fan Ch'i was driving him, the Master informed him of this question and answer, and Fan Ch'i asked, "What was your meaning?" The Master replied, "I meant that the Rules of Propriety should always be adhered to in regard to those who brought us into the worldin ministering to them while living, in burying them when dead, and afterwards in the offering to them of sacrificial gifts."
To a query of Mang Wu respecting filial piety, the Master replied,
"Parents ought to bear but one trouble—that of their own sickness."
To a like question put by Tsz-yu, his reply was this"The filial piety of the present day simply means the being able to support one's parents—which extends even to the case of dogs and horses, all of which may have something to give in the way of support. If there be no reverential feeling in the matter, what is there to distinguish between the cases?"
To a like question of Tsz-hia, he replied"The manner is the difficulty. If, in the case of work to be done, the younger folks simply take upon themselves the toil of it; or if, in the matter of meat and drink, they simply set these before their elders—is this to be taken as filial piety?"
Once the Master remarked, "I have conversed with Hwúi the whole day long, and he has controverted nothing that I have said, as if he were without wits. But when his back was turned, and I looked attentively at his conduct apart from me, I found it satisfactory in all its issues. No, indeed! Hwúi is not without his wits."
Other observations of the Master:—
"If
An important part of a Chinaman's education still. The text-book, "The Li Ki," contains rules for behavior and propriety for the whole life, from the cradle to the grave.