"As to the duties of mourning, let them cease when the grief is past.

"My friend Tsz-chang, although he has the ability to tackle hard things, has not yet the virtue of philanthropy."

The learned Tsang observed, "How loftily Tsz-chang bears himself!

Difficult indeed along with him to practise philanthropy!"

Again he said, "I have heard this said by the Master, that 'though men may not exert themselves to the utmost in other duties, yet surely in the duty of mourning for their parents they will do so!'"

Again, "This also I have heard said by the Master: 'The filial piety of Mang Chw.a.n.g in other respects might be equalled, but as manifested in his making no changes among his father's ministers, nor in his father's mode of government--that aspect of it could not easily be equalled.'"

Yang Fu, having been made senior Criminal Judge by the Chief of the Mang clan, consulted with the learned Tsang. The latter advised him as follows: "For a long time the Chiefs have failed in their government, and the people have become unsettled. When you arrive at the facts of their cases, do not rejoice at your success in that, but rather be sorry for them, and have pity upon them."

Tsz-kung once observed, "We speak of 'the iniquity of Chau'--but 'twas not so great as this." And so it is that the superior man is averse from settling in this sink, into which everything runs that is foul in the empire.

Again he said, "Faults in a superior man are like eclipses of the sun or moon: when he is guilty of a trespa.s.s men all see it; and when he is himself again, all look up to him."

Kung-sun Ch'au of Wei inquired of Tsz-kung how Confucius acquired his learning.

Tsz-kung replied, "The teachings of Wan and Wu have not yet fallen to the ground. They exist in men. Worthy and wise men have the more important of these stored up in their minds; and others, who are not such, store up the less important of them; and as no one is thus without the teachings of Wan and Wu, how should our Master not have learned? And moreover what permanent preceptor could he have?"

Shuh-sun Wu-shuh, addressing the high officials at the Court, remarked that Tsz-kung was a greater worthy than Confucius.

Tsz-fuh King-pih went and informed Tsz-kung of this remark.

Tsz-kung said, "Take by way of comparison the walls outside our houses. My wall is shoulder-high, and you may look over it and see what the house and its contents are worth. My Master's wall is tens of feet high, and unless you should effect an entrance by the door, you would fail to behold the beauty of the ancestral hall and the rich array of all its officers. And they who effect an entrance by the door, methinks, are few! Was it not, however, just like him--that remark of the Chief?"

Shuh-sun Wu-shuh had been casting a slur on the character of Confucius.

"No use doing that," said Tsz-kung; "he is irreproachable. The wisdom and worth of other men are little hills and mounds of earth: traversible. He is the sun, or the moon, impossible to reach and pa.s.s.

And what harm, I ask, can a man do to the sun or the moon, by wishing to intercept himself from either? It all shows that he knows not how to gauge capacity."

Tsz-k'in, addressing Tsz-kung, said, "You depreciate yourself.

Confucius is surely not a greater worthy than yourself."

Tsz-kung replied, "In the use of words one ought never to be incautious; because a gentleman for one single utterance of his is apt to be considered a wise man, and for a single utterance may be accounted unwise. No more might one think of attaining to the Master's perfections than think of going upstairs to Heaven! Were it ever his fortune to be at the head of the government of a country, then that which is spoken of as 'establishing the country' would be establishment indeed; he would be its guide and it would follow him, he would tranquillize it and it would render its willing homage: he would give forward impulses to it to which it would harmoniously respond. In his life he would be its glory, at his death there would be great lamentation. How indeed could such as he be equalled?"

BOOK XX

_Extracts from the Book of History_

The Emperor Yau said to Shun, "Ah, upon you, upon your person, lies the Heaven-appointed order of succession! Faithfully hold to it, without any deflection; for if within the four seas necessity and want befall the people, your own revenue will forever come to an end."

Shun also used the same language in handing down the appointment to Yu.

The Emperor T'ang in his prayer, said, "I, the child Li, presume to avail me of an ox of dusky hue, and presume to manifestly announce to Thee, O G.o.d, the most high and Sovereign Potentate, that to the transgressor I dare not grant forgiveness, nor yet keep in abeyance Thy ministers. Judgment rests in Thine heart, O G.o.d. Should we ourself transgress, may the guilt not be visited everywhere upon all. Should the people all transgress, be the guilt upon ourself!"

Chow possessed great gifts, by which the able and good were richly endowed.

"Although," said King Wu, "he is surrounded by his near relatives, they are not to be compared with men of humane spirit. The people are suffering wrongs, and the remedy rests with me--the one man."

After Wu had given diligent attention to the various weights and measures, examined the laws and regulations, and restored the degraded officials, good government everywhere ensued.

He caused ruined States to flourish again, reinstated intercepted heirs, and promoted to office men who had gone into retirement; and the hearts of the people throughout the empire drew towards him.

Among matters of prime consideration with him were these--food for the people, the duty of mourning, and sacrificial offerings to the departed.

He was liberal and large-hearted, and so won all hearts; true, and so was trusted by the people; energetic, and thus became a man of great achievements; just in his rule, and all were well content.

Tsz-chang in a conversation with Confucius asked, "What say you is essential for the proper conduct of government?"

The Master replied, "Let the ruler hold in high estimation the five excellences, and eschew the four evils; then may he conduct his government properly."

"And what call you the five excellences?" he was asked.

"They are," he said, "bounty without extravagance; burdening without exciting discontent; desire without covetousness; dignity without haughtiness; show of majesty without fierceness."

"What mean you," asked Tsz-chang, "by bounty without extravagance?"

"Is it not this," he replied--"to make that which is of benefit to the people still more beneficial? When he selects for them such labors as it is possible for them to do, and exacts them, who will then complain? So when his desire is the virtue of humaneness, and he attains it, how shall he then be covetous? And if--whether he have to do with few or with many, with small or with great--he do not venture ever to be careless, is not this also to have dignity without haughtiness? And if--when properly vested in robe and cap, and showing dignity in his every look--his appearance be so imposing that the people look up to and stand in awe of him, is not this moreover to show majesty without fierceness?"

"What, then, do you call the four evils?" said Tsz-chang.

The answer here was, "Omitting to instruct the people and then inflicting capital punishment on them--which means cruel tyranny.

Omitting to give them warning and yet looking for perfection in them--which means oppression. Being slow and late in issuing requisitions, and exacting strict punctuality in the returns--which means robbery. And likewise, in intercourse with men, to expend and to receive in a stingy manner--which is to act the part of a mere commissioner."

"None can be a superior man," said the Master, "who does not recognize the decrees of Heaven.

"None can have stability in him without a knowledge of the proprieties.

"None can know a man without knowing his utterances."

THE SAYINGS OF MENCIUS

[_Translated into English by James Legge_]

INTRODUCTION