It now remains to speak of the Ethical teachings of Lao-tzŭ and Confucius, and here also we find considerable similarity, only a few instances of which can now be indicated. As Confucius disclaimed the distinction of being original in his views, I am much inclined to believe that the resemblance between the doctrines of the classics and those of the Tao-tê Ching often point to a borrowing on the part of the former from the latter. The low place which is assigned to intellectual and mechanical accomplishment in this work seems to be wrong, and Confucius would scarcely go so far. He too, however, places virtue above wisdom, and seems sometimes to think that perfect virtue ensures to its possessor other and less noble qualities. He is not unmindful of the value of intellectual acquirements and assigns to them considerable importance. It must be remembered besides that the accomplishments of which Lao-tzŭ speaks disparagingly are those more for show than utility, and that in this respect Confucius is at one with him. The vice of talking specious and flattering words is condemned by the one as strongly as by the other. Artful words and a clever appearance are seldom virtuous, is a sentence which Confucius is represented as repeating on several occasions.[22] In the Yi-ching it is said that the good man talks little and the violent man talks much.[23] Here it is worthy of notice that the word which is opposed to _chi_ (吉), good, is not _hsiung_ (凶), wicked, but _tsʽao_ (躁), a word which means fierce or violent. Indeed Confucius insists on the gentle life no less earnestly than Lao-tzŭ, although he is not always consistent. He also recommends abstinence from litigation. Like Lao-tzŭ he teaches that the man of extensive influence ought to abase himself before others—ought to yield and never wrangle.[24] On some occasions Confucius is represented as holding the maxim that what a man would not desire another to do to him he should not do to others,[25] while he is also represented as objecting to the words of Lao-tzŭ that injury should be repaid by kindness.[26] But on the other hand he makes it one of the characteristics of the Chŭn-tzŭ (君子) or noble man, that he does not strive, and a yielding, forbearing disposition is one of the virtues which admiring disciples have assigned to “the Master” himself. In connection with this it may be mentioned that the Confucian writings are as bitter as the Tao-tê Ching against the show and consciousness of being virtuous. The words of the Emperor Shun to Yü as recorded in the Shu King are very like those of Lao-tzŭ, “Without any prideful presumption, there is no one in the empire to contest with you the palm of ability; without any boasting, there is no one in the empire to contest with you the claim of merit.”[27]