princes, and no woes on peoples. Nor does he glow with exalted hopes of
a millennium of bliss, or of the beatitudes of a future state. He was
not stern and indignant like Elijah, but more like the courtier and
counsellor Elisha. He was a man of the world, and all his teachings have
reference to respectability in the world's regard. He doubted more than
he believed.

And yet in many of his sayings Confucius rises to an exalted height,
considering his age and circumstances. Some of them remind us of some of
the best Proverbs of Solomon. In general, we should say that to his mind
filial piety and fraternal submission were the foundation of all
virtuous practices, and absolute obedience to rulers the primal
principle of government. He was eminently a peace man, discouraging wars
and violence. He was liberal and tolerant in his views. He said that the
"superior man is catholic and no partisan." Duke Gae asked, "What should
be done to secure the submission of the people?" The sage replied,
"Advance the upright, and set aside the crooked; then the people will
submit. But advance the crooked, and set aside the upright, and the
people will not submit." Again he said, "It is virtuous manners which
constitute the excellence of a neighborhood; therefore fix your
residence where virtuous manners prevail." The following sayings remind
me of Epictetus: "A scholar whose mind is set on truth, and who is
ashamed of bad clothes and bad food, is not fit to be discoursed with. A
man should say, 'I am not concerned that I have no place,--I am
concerned how I may fit myself for one. I am not concerned that I am not
known; I seek to be worthy to be known.'" Here Confucius looks to the
essence of things, not to popular desires. In the following, on the
other hand, he shows his prudence and policy: "In serving a prince,
frequent remonstrances lead to disgrace; between friends, frequent
reproofs make the friendship distant." Thus he talks like Solomon.