[12] Literally, "a minister of the altars to the spirits of the land and grain"; i.e. a direct vassal of the Emperor, and responsible only to him. [13] An ancient historiographer, of whom very little is known. [14] The head of the Chi clan mentioned above. [15] Wu‘Chêng means "Martial city," so called from its impregnable position. Tzŭ Yu, when appointed governor, had succeeded in weaning the people from their warlike propensities, and in introducing the milder arts of peace. This is what made the Master glad, though he could not help being amused at the application of the loftiest principles to such a tiny community. About ancient Chinese music we know unfortunately next to nothing, but it seems to have played as important a part under the Chou dynasty as in Plato's ideal State. [16] That is to say, the ruler will always keep the welfare of his people in view, but without indulging in indiscriminate largess. The ever-increasing doles of money and corn with which the Roman Emperors were obliged to buy the favour of the populace would thus have fallen under the condemnation of Confucius. [17] The "four evil things" really turn out to be reducible to two, namely (1) Cruelty--covering the first three; and (2) Meanness. INDIVIDUAL VIRTUE The Master said: Is he not a princely man[1]--he who is never vexed that others know him not? True virtue[2] rarely goes with artful speech and insinuating looks. At home, a young man should show the qualities of a son; abroad, those of a younger brother. He should be circumspect but truthful. He should have charity in his heart for all men, but associate only with the virtuous. After thus regulating his conduct, his surplus energy should be devoted to literary culture. In the matter of food and lodging, the nobler type of man does not seek mere repletion and comfort. He is earnest in his affairs and cautious in his speech, and frequents virtuous company for his own improvement. He may be called one truly bent on the study of virtue.[3] Mêng I Tzŭ[4] asked for a definition of filial piety. The Master said: It consists in there being no falling off.[5]--Fan Ch‘ih was driving the Master's carriage some time after, when the latter told him, saying: Mêng I Tzŭ asked me about filial piety, and I answered that it consisted in there being no falling off.--Fan Ch'ih said: What did you mean?--The Master replied: That parents should be served in the proper spirit while living, buried with the proper rites after death, and worshipped thereafter with the proper sacrifices. Mêng Wu Po[6] asked for a definition of filial piety. The Master said: There is filial piety when parents are spared all anxiety about their children except when they happen to fall sick.[7]