[12] This is said to be a sneer at the restlessness which kept Confucius wandering all over the country, so that no place could be unfamiliar to him. [13] The idea is, "Every man to his own trade. Why should I not then busy myself with government--the subject to which I have devoted my life?" I do not agree with Legge that the compiler of this chapter could not have been a disciple of the sage. Confucius successfully refutes the _laisser-faire_ argument of the hermit, who would dissuade him from reform on the strange and unsatisfactory ground that the world's affairs were in a thoroughly bad state. To any one but a Taoist it would be evident that this was the very time for reform. [14] A leading member of one of the three great families in the Lu State. [15] A high official. SAYINGS OF THE DISCIPLES Yu Tzŭ said: It is seldom that good sons and brothers are given to insubordinate conduct. That those who dislike insubordinate conduct should be ready to foment sedition, is something absolutely unknown. The wise man attends to the root; for if this be properly set, virtue will spring from it. And what is the root of all goodness but filial piety and fraternal love? Tsêng Tzŭ said: There are three points on which I daily examine myself:--Have I been conscientious in working for others? Have I been truthful in my intercourse with my friends? Have I practised what I preach? Tzŭ Hsia said: The man who can appreciate moral worth and disengage his mind from sensual passion; who can put forth his utmost strength to serve his parents, and lay down his life to serve his prince; who speaks sincerely in his intercourse with friends:--such a man, though the world may call him untaught, has in my opinion received the best and highest education. Tzŭ Kung said: What do you say of the poor man who refuses to flatter, and of the rich man who is free from pride?--They are well enough, replied the Master; but better still is the poor man who is cheerful, and the rich man who cherishes the inner principle of harmony and self-control.--Tzŭ Kung said: One must "cut and then carve, chisel and then polish," as the Odes have it. Does not this passage illustrate what you say?--The Master exclaimed: Here is somebody at last with whom I can really discuss the Odes. Refer him to any old verse, and he will see its application.[1] Tzŭ Hsia asked, saying: What is the meaning of the passage: "What dimples in her witching smile! What lovely eyes, clear white and black! Simplicity sets off her ornaments"? The Master replied: You must have a plain background before you can lay on the colours.--Rules of ceremony then require a background?--Ah! exclaimed the Master, Shang always seizes my drift. Here at any rate is some one with whom I can discuss the Odes.[2] Tzŭ Yu said: Too much fault-finding with princes entails disgrace; with friends, it brings estrangement.