en whom I
will not bear with? Am I not worthy and wise?--others will be minded
to repel me: I have nothing to do with repelling them."

Sayings of Tsz-hia:--

"Even in inferior pursuits there must be something worthy of
contemplation, but if carried to an extreme there is danger of
fanaticism; hence the superior man does not engage in them.

"The student who daily recognizes how much he yet lacks, and as the
months pass forgets not what he has succeeded in learning, may
undoubtedly be called a lover of learning.

"Wide research and steadfast purpose, eager questioning and close
reflection--all this tends to humanize a man.

"As workmen spend their time in their workshops for the perfecting of
their work, so superior men apply their minds to study in order to
make themselves thoroughly conversant with their subjects.

"When an inferior man does a wrong thing, he is sure to gloss it over.

"The superior man is seen in three different aspects:--look at him
from a distance, he is imposing in appearance; approach him, he is
gentle and warm-hearted; hear him speak, he is acute and strict.

"Let such a man have the people's confidence, and he will get much
work out of them; so long, however, as he does not possess their
confidence they will regard him as grinding them down.

"When confidence is reposed in him, he may then with impunity
administer reproof; so long as it is not, he will be regarded as a
detractor.

"Where there is no over-stepping of barriers in the practice of the
higher virtues, there may be freedom to pass in and out in the
practice of the lower ones."

Tsz-yu had said, "The pupils in the school of Tsz-hia are good enough
at such things as sprinkling and scrubbing floors, answering calls and
replying to questions from superiors, and advancing and retiring to
and from such; but these things are only offshoots--as to the root of
things they are nowhere. What is the use of all that?"

When this came to the ears of Tsz-hia, he said, "Ah! there he is
mistaken. What does a master, in his methods of teaching, consider
first in his precepts? And what does he account next, as that about
which he may be indifferent? It is like as in the study of
plants--classification by _differentiae_. How may a master play fast
and loose in his methods of instruction? Would they not indeed be
sages, who could take in at once the first principles and the final
developments of things?"

Further observations of Tsz-hia: