part of the organisation of men, as much as the limbs or senses, and may be trained as well.  The mountain Nicon-chau naturally brings forth beautiful trees.  Even when the trunks are cut down, young shoots will constantly rise up.  If cattle are allowed to feed there, the mountain looks bare.  Shall we say, then, that bareness is natural to the mountain?  So the lower passions are let loose to eat down the nobler growths of reverence and love in the heart of man; shall we, therefore, say that there are no such feelings in his heart at all?  Under the quiet peaceful airs of morning and evening the shoots tend to grow again.  Humanity is the heart of man; justice is the path of man.  To know heaven is to develop the principle of our higher nature” (Mencius, pp. 275, 276).  “The first requisite in the pursuit of virtue is, that the learner think of his own improvement, and do not act from a regard to (the admiration of) others” ("The She-King,” p. 286).  “Benevolence, justice, fidelity, and truth, and to delight in virtue without weariness, constitute divine nobility” (Mencius, p. 339).  “Virtue is a service man owes himself; and though there were no heaven, nor any God to rule the world, it were not less the binding law of life.  It is man’s privilege to know the right and follow it.  Betray and prosecute me, brother men!  Pour out your rage on me, O malignant devils!  Smile, or watch my agony with cold disdain, ye blissful gods!  Earth, hell, heaven, combine your might to crush me—­I will still hold fast by this inheritance!  My strength is nothing—­time can shake and cripple it; my youth is transient—­already grief has withered up my days; my heart—­alas! it seems well nigh broken now!  Anguish may crush it utterly, and life may fail; but even so my soul, that has not tripped, shall triumph, and dying, give the lie to soulless destiny, that dares to boast itself man’s master” ("Ramayana,” pp. 340, 341).  What Christian apostle left behind him the records of such words as those of Confucius, boldly spoken to a king:  “Ke K’ang, distressed about the number of thieves in his kingdom, inquired of Confucius how he might do away with them?  The sage said, ’If you, sir, were not covetous, the people would not steal, though you should pay them for it.’  Ke K’ang asked, ’What do you say about killing the unprincipled for the good of the principled?’ Confucius said, ’In carrying out your government, why use killing at all?  Let the rulers desire what is good, and the people will be good.  The grass must bend when the wind blows across it.’  How can men who cannot rectify themselves, rectify others?” ("Analects of Confucius,” p. 358).