tude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case." (Analects, bk. xv., c. xxvii.)

This he explains more fully at another time in the following colloquy: "Tsze-kung asked, saying, 'What do you say of a man who is loved by all the people of his village?' The Master replied, 'We may not for that accord our approval of him.' 'And what do you say of him who is hated by all the people of his village?' The Master said, 'We may not for that conclude that he is bad. It is better than either of these cases that the good in the village love him, and the bad hate him.'". (Analects, bk. xiii., c. xxiv.)

Confucius could not enough condemn the doing of any act for the mere purpose of obtaining the approval of men or of winning the laurels of fame. The aim must be the accomplishment of the work or service, itself. This he has said in many passages, among them these: "If doing what is to be done be made the first business and success a secondary consideration, is not this the way to exalt virtue?" (Analects, bk. xii., c. xxi., v. 3.) "In ancient times men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others." (Analects, bk. xiv., c. xxv.) "The man of virtue makes the difficulty to be overcome his first business and success only a subsequent consideration." (Analects, bk. vi., c. xx.)

The true spirit of the man with an exalted aim he thus depicts: "Though he may be all unknown, unregarded by the world, he feels no regret.' (Doctrine of the Mean, c. xi., v. 3.)

In the "Yi King" (appendix iv., sect. i., c. ii., 6) Confucius recurs to it thus: "He occupies a high position without pride and a low position without anxiety."

And in the "Li Ki" with greater circumstantiality the indifference and unconcern of the superior man toward mere worldly rewards or failure to obtain them, and his complete immunity from evil result of either of these things, are thus portrayed: "The scholar is not cast down or uprooted by poverty and a mean condition; he is not elated or enervated by riches and an exalted condition." (Bk. xxxviii., 19.)

Yet, not utterly is ambition for worldly honours discouraged; for in the "Doctrine of the Mean," in a passage already once quoted, and which Chinese scholars deem to refer to Confucius himself, the prospect of the man who pursues the path of the mean is thus apostrophized: "Wherever ships and carriages reach, wherever the strength of man penetrates, wherever the heavens overshadow and the earth sustains, wherever the sun and moon shine, wherever frosts and dews fall, all who have blood and breath unfeignedly honour and love him." (Doctrine of the Mean, c. xxxi., v. 3.)

And, although the words, "I desire nothing but rightly to die," are ascribed to Tsang-tse,

when dying (Li Ki, bk. ii., sect. i., pt. i., 18), Confucius himself has said: "The superior man dislikes the thought of his name not being mentioned after his death." (Analects, bk. xv., c. xix.)

Prudence. "If a man take no thought about what is distant, he will find sorrow near at hand." (Analects, bk. xv., c. xi.)

In the "Yi King" (appendix iii., sect. ii., c. v., 39), the wisdom of prudence and of foresight, thus vividly presented in the "Analects," is enforced by the Master in these maxims: "He who keeps danger in mind, is he who will rest safe in his seat; he who keeps ruin in mind, is he who will preserve his interests secure; he who sets the danger of disorder before him, is he who will maintain order."

And in the "Shu King" Yueh is represented as urging thoughtful care, by these words: "For all affairs let there be adequate preparation; with preparation there will be no calamitous issue." (Pt. iv., bk. viii., sect. ii., 1.)

Of the same nature is this injunction from the "Li Ki" (bk. xv., 22): "Do not commence or abandon anything hastily."

Though far from teaching that the aim of the superior man should be the acquisition of wealth, and though insistent upon the view that this depends so much more upon fortune than upon the desert, or even the scheming, of individuals, Confucius, as in the foregoing, pleads always for the use of foresight and prudence in the ordinary

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affairs of life. Thus he places among the cardinal qualities of the superior man reverent attention to business. (Analects, bk. xvi., c. x.) Yet he rarely discoursed upon this subject nor, indeed, upon the part of Heaven in determining the good or ill fortune which attends man; and that this is not true only of the sayings which have come down to us, is shown by this statement of his disciples: "The subjects of which the Master seldom spoke were: profitableness, also the appointments of Heaven and perfect virtue." (Analects, bk. ix., c. i.)

That the sordid pursuit of wealth is to be avoided he indicated in these words already quoted: "Riches and honour are what men desire. If it cannot be brought about in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be brought about in the proper way, they should not be avoided." (Analects, bk. iv., c. v., v. I.)

This he also said again and again, as in this contrast: "The mind of the superior man is conversant with righteousness; the mind of the average man is conversant with gain" (Analects, bk. iv., c. xvi.); and in another place he names as one of the qualities of "the complete man" that, "in view of gain," he "thinks of righteousness." (Analects, bk. xiv., c. xiii., v. 2.)

He teaches that "riches and honours depend upon Heaven" (Analects, bk. xii., c. v., v. 3); notwithstanding which, prudence and industry

will, in a well-governed country, insure a competence. Wherefore he says: "When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honour are things to be ashamed of." (Analects, bk. viii., c. xiii., v. 3.)

To nothing would his proverb, "To go beyond is as bad as to fall short" (Analects, bk. xi., c. xiv., v. 3), apply more aptly than to expenditure, of which he also sagely remarks (Analects, bk. vii., c. xxxv.): "Extravagance leads to insubordination and parsimony to meanness. It is better to be mean than to be insubordinate"-though, obviously, best of all to be neither.

As regards the pursuit of wealth, Confucius spoke, for himself, thus: "If the search for riches were sure to be successful, though I should become a groom with whip in hand to get them, I would do so. As the search may not be successful, I will pursue that which I desire." (Analects, bk. vii., c. xi.)

Resignation to the appointments of Heaven in this regard, and the greater desirability that more worthy ambitions be dominant, are urged in this striking passage: "There is Hwuy! He has nearly attained to perfect virtue. He is often in want." (Analects, bk. xi., c. xviii.)

That riches is not that to which the soul of the superior man aspires, he affirms in these words, already quoted in another connection: "The superior man is anxious lest he should not get truth;