CHAPTER III.

DOMESTIC RELATIONS.

FILIAL PIETY.

Wang E asked what filial piety was. The Master said, "It is, not being disobedient."

Soon after, as Fan Ch'e was driving him, the Master told him, saying, "Wang-sun asked me what filial piety was, and I answered him-Not being disobedient.”

Fan Ch'e said, "What did you mean?" The Master replied, "That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."

Tsze-yew asked him what filial piety was. The Master said, "The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support; without reverence, what is there to distinguish the one support given from the other?"

Tsze-hea asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take

the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"

The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur."

"While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."

"If the son for three years does not alter from the way of his father, he may be called filial."

66 The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear."

The philosopher Yew said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion."

The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."

SOCIAL INTERCOURSE, AND NEIGHBORHOOD OBLIGATIONS.

The Master said, "Is it not pleasant to have friends coming from distant quarters?"

"There are three friendships which are advantageous,

and three which are injurious. ( Friendship with the upright; friendship with the sincere; and friendship with the man of much observation: these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glibtongued these are injurious.")

:

"There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends: these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting: these are injurious.

"There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak ; this is called rashness. They may not speak when it comes to them to speak; this is called concealment. They may speak without looking at the countenance of their superior; this is called blindness."

"There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong, and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness."

"There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages.

"The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of

the words of sages."

The disciples of Tsze-hea asked Tsze-chang about the principles of intercourse. Tsze-chang asked, "What does Tsze-hea say on the subject?" They replied, Tszehea says, "Associate with those who can advantage you. Put away from you those who cannot do so." Tsze-chang observed, "This is different from what I have learned, The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue? Who is there among men whom I will not bear with? Am I devoid of talents and virtue ?-men will put me away from them. What have we to do with the putting away of others?"

"Virtue is not left to stand alone. He who practices it will have neighbors."

The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man, selecting a residence, do not fix on one where such prevail, how can he be wise?"

Tsze-yew said, "In serving a prince, frequent remonstrançes lead to disgrace. Between friends, frequent reproofs make the friendship distant."

Tsze-kung asked about friendship. The Master said, "Faithfully admonish your friend, and kindly try to lead him. If you find him impracticable, stop. Do not disgrace yourself."

The Master said, “A youth, when at home, should be filial, and abroad respectful to his eiders. He should

be earnest and truthful. He should overflow in love to

all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”

ON LITIGATION

The Master said, "In hearing litigations I am like any other body. What is necessary is to cause the people to have no litigations."

CHAPTER IV.

ETHICS.

VIRTUE.

The Master said, "Is he not a man of complete virtue who feels no discomposure though men may take no note of him?"

"He who aims to be a man of complete virtue, in his food does not seek to gratify his appetite, nor in his dwelling-place does he seek the appliances of ease. He is earnest in what he is doing, and careful in his speech. He frequents the company of men of principle that he be rectified. Such a person may be said, indeed, to

may

love to learn."

"If the people be led by laws, and uniformity sought to be given them by punishment, they will try to avoid the punishment, but have no sense of shame.