When he was in the State of Ts’i, and had heard the ancient Shau music, he lost all perception of the taste of his meat.  “I had no idea,” said he, “that music could have been brought to this pitch.”

In the course of conversation Yen Yu said, “Does the Master take the part of the Prince of Wei?” “Ah yes!” said Tsz-kung, “I will go and ask him that.”

On going in to him, that disciple began, “What sort of men were Peh-I and Shuh Ts’i?” “Worthies of the olden time,” the Master replied.  “Had they any feelings of resentment?” was the next question.  “Their aim and object,” he answered, “was that of doing the duty which every man owes to his fellows, and they succeeded in doing it;—­what room further for feelings of resentment?” The questioner on coming out said, “The Master does not take his part.”

“With a meal of coarse rice,” said the Master, “and with water to drink, and my bent arm for my pillow—­even thus I can find happiness.  Riches and honors without righteousness are to me as fleeting clouds.”

“Give me several years more to live,” said he, “and after fifty years’ study of the ‘Book of Changes’ I might come to be free from serious error.”

The Master’s regular subjects of discourse were the “Books of the Odes” and “History,” and the up-keeping of the Rules of Propriety.  On all of these he regularly discoursed.

The Duke of Shih questioned Tsz-lu about Confucius, and the latter did not answer.

Hearing of this, the Master said, “Why did you not say, He is a man with a mind so intent on his pursuits that he forgets his food, and finds such pleasure in them that he forgets his troubles, and does not know that old age is coming upon him?”

“As I came not into life with any knowledge of it,” he said, “and as my likings are for what is old, I busy myself in seeking knowledge there.”

Strange occurrences, exploits of strength, deeds of lawlessness, references to spiritual beings—­such-like matters the Master avoided in conversation.

“Let there,” he said, “be three men walking together:  from that number I should be sure to find my instructors; for what is good in them I should choose out and follow, and what is not good I should modify.”

On one occasion he exclaimed, “Heaven begat Virtue in me; what can man do unto me?”

To his disciples he once said, “Do you look upon me, my sons, as keeping anything secret from you?  I hide nothing from you.  I do nothing that is not manifest to your eyes, my disciples.  That is so with me.”

Four things there were which he kept in view in his teaching—­scholarliness, conduct of life, honesty, faithfulness.

“It is not given to me,” he said, “to meet with a sage; let me but behold a man of superior mind, and that will suffice.  Neither is it given to me to meet with a good man; let me but see a man of constancy, and it will suffice.  It is difficult for persons to have constancy, when they pretend to have that which they are destitute of, to be full when they are empty, to do things on a grand scale when their means are contracted!”