Kung-sun Ch'ao of Wei asked Tsze-kung, saying, 'From whom did Chung-ni get his learning?' 2. Tsze-kung replied, 'The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?'
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There are few men who durst publish to the world the prayers they make to Almighty God:
And this is he who being by nature most of a tyrant bears rule, and the longer he lives the more of a tyrant he becomes.
[“We whisper our guilty prayers.”---Lucan, v. 104.]
Let us then sum up in a word, I said, the character of the worst man: he is the waking reality of what we dreamed.
A true prayer and religious reconciling of ourselves to Almighty God cannot enter into an impure soul, subject at the very time to the dominion of Satan. He who calls God to his assistance whilst in a course of vice, does as if a cut-purse should call a magistrate to help him, or like those who introduce the name of God to the attestation of a lie.
Also they are utterly unjust, if we were right in our notion of justice?
Marguerite, Queen of Navarre,--[In the Heptameron.]--tells of a young prince, who, though she does not name him, is easily enough by his great qualities to be known, who going upon an amorous assignation to lie with an advocate’s wife of Paris, his way thither being through a church, he never passed that holy place going to or returning from his pious exercise, but he always kneeled down to pray. Wherein he would employ the divine favour, his soul being full of such virtuous meditations, I leave others to judge, which, nevertheless, she instances for a testimony of singular devotion. But this is not the only proof we have that women are not very fit to treat of theological affairs.
Yes, he said; but what is right in this particular case, like everything else, requires to be explained; for community may be of many kinds. Please, therefore, to say what sort of community you mean. We have been long expecting that you would tell us something about the family life of your citizens—how they will bring children into the world, and rear them when they have arrived, and, in general, what is the nature of this community of women and children—for we are of opinion that the right or wrong management of such matters will have a great and paramount influence on the State for good or for evil. And now, since the question is still undetermined, and you are taking in hand another State, we have resolved, as you heard, not to let you go until you give an account of all this.
They are always either the masters or servants and never the friends of anybody; the tyrant never tastes of true freedom or friendship.
[“This therefore, with which you seek to draw the ear of Jupiter, say to Staius. ‘O Jupiter! O good Jupiter!’ let him cry. Think you Jupiter himself would not cry out upon it?”--Persius, ii. 21.]
Why, he said, we think that you are lazy, and mean to cheat us out of a whole chapter which is a very important part of the story; and you fancy that we shall not notice your airy way of proceeding; as if it were self-evident to everybody, that in the matter of women and children ‘friends have all things in common.’
When such men are only private individuals and before they get power, this is their character; they associate entirely with their own flatterers or ready tools; or if they want anything from anybody, they in their turn are equally ready to bow down before them: they profess every sort of affection for them; but when they have gained their point they know them no more.
“Hoc igitur, quo to Jovis aurem impellere tentas, Dic agedum Staio: ‘proh Jupiter! O bone, clamet, Jupiter!’ At sese non clamet Jupiter ipse.”
Tsze-kung said, 'The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.'
If the people yield, well and good; but if they resist him, as he began by beating his own father and mother, so now, if he has the power, he beats them, and will keep his dear old fatherland or motherland, as the Cretans say, in subjection to his young retainers whom he has introduced to be their rulers and masters. This is the end of his passions and desires.
the covetous man prays for the conservation of his vain and superfluous riches; the ambitious for victory and the good conduct of his fortune; the thief calls Him to his assistance, to deliver him from the dangers and difficulties that obstruct his wicked designs, or returns Him thanks for the facility he has met with in cutting a man’s throat; at the door of the house men are going to storm or break into by force of a petard, they fall to prayers for success, their intentions and hopes of cruelty, avarice, and lust.
Yes, he said, and he will be the most fit to be a tyrant.
[“Which you can only impart to the gods, when you have gained them over.”--Persius, ii. 4.]
There is, as I remember, a passage in Xenophon where he tells us that we ought so much the more seldom to call upon God, by how much it is hard to compose our souls to such a degree of calmness, patience, and devotion as it ought to be in at such a time; otherwise our prayers are not only vain and fruitless, but vicious: “forgive us,” we say, “our trespasses, as we forgive them that trespass against us”; what do we mean by this petition but that we present to God a soul free from all rancour and revenge? And yet we make nothing of invoking God’s assistance in our vices, and inviting Him into our unjust designs: