cius, "to rectify
names." "Indeed," said Tzse-loo, "you are wide of the mark. Why need
there be such rectification?" "How uncultivated you are, Yew," answered
Confucius; "a superior man shows a cautious reserve in regard to what he
does not know. If names be not correct, language is not in accordance
with the truth of things. If language be not in accordance with the
truth of things, affairs cannot be carried on successfully. When affairs
cannot be carried on successfully, proprieties and music will not
flourish. When proprieties and music do not flourish, punishments will
not properly be awarded. When punishments are not properly awarded, the
people do not know how to move hand or foot. Therefore the superior man
considers it necessary that names should be used appropriately, and that
his directions should be carried out appropriately. A superior man
requires that his words should be correct."

The position of things in Wei was naturally such as Confucius could not
sanction, and, as the duke showed no disposition to amend his ways, the
Sage left his court, and lived the remainder of the five or six years,
during which he sojourned in the state, in close retirement.

He had now been absent from his native state of Loo for fourteen years,
and the time had come when he was to return to it. But, by the irony of
fate, the accomplishment of his long-felt desire was due, not to his
reputation for political or ethical wisdom, but to his knowledge of
military tactics, which he heartily despised. It happened that at this
time Yen Yew, a disciple of the Sage, being in the service of Ke K'ang,
conducted a campaign against T'se with much success. On his triumphal
return, Ke K'ang asked him how he had acquired his military skill. "From
Confucius," replied the general. "And what kind of man is he?" asked Ke
K'ang. "Were you to employ him," answered Yen Yew, "your fame would
spread abroad; your people might face demons and gods, and would have
nothing to fear or to ask of them. And if you accepted his principles,
were you to collect a thousand altars of the spirits of the land it
would profit you nothing." Attracted by such a prospect, Ke K'ang
proposed to invite the Sage to his court, "If you do," said Yen Yew,
"mind you do not allow mean men to come between you and him."

But before Ke K'ang's invitation reached Confucius an incident occurred
which made the arrival of the messengers from Loo still more welcome to
him. K'ung Wan, a