It is noted that 'the appointments of Heaven was one of the subjects on which he rarely touched [1].' His most remarkable utterance was that which I have already given in the sketch of his Life:-- 'When he was put in fear in K'wang, he said, "After the death of king Wan, was not the cause of truth lodged here in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me [2]?"' Confucius, then, did feel that he was in the world for a special purpose. But it was not to announce any new truths, or to initiate any new economy. It was to prevent what had previously been known from being lost. He followed in the wake of Yao and Shun, of T'ang, and king Wan. Distant from the last by a long interval of time, he would have said that he was distant from him also by a great inferiority of character, but still he had learned the principles on which they all happily governed the country, and in their name he would lift up a standard against the prevailing lawlessness of his age. 5. The language employed with reference to Confucius by his disciples and their early followers presents a striking contrast with his own. [Sidebar] Estimate of him by his disciples and their early followers. I have already, in writing of the scope and value of 'The Doctrine of the Mean,' called attention to the extravagant eulogies of his grandson Tsze- sze. He only followed the example which had been set by those among whom the philosopher went in and out. We have the language of Yen Yuan, his favourite, which is comparatively moderate, and simply expresses the genuine admiration of a devoted pupil [3]. Tsze-kung on several occasions spoke in a different style. Having heard that one of the chiefs of Lu had said that he himself -- Tsze-kung -- was superior to Confucius, he observed, 'Let me use the comparison of a house and its encompassing wall. My wall 1 Ana. IX. i. 2 Ana. IX. iii. 3 Ana. IX. x. only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. The wall of my master is several fathoms high. If one do not find the door and enter by it, he cannot see the rich ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. The remark of the chief was only what might have been expected [1]' Another time, the same individual having spoken revilingly of Confucius, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun and moon? He only shows that he does not know his own capacity [2].'