I have already, in writing of the scope and value of 'The Doctrine
of the Mean,' called attention to the extravagant eulogies of his
grandson Tsze-sze. He only followed the example which had been
set by those among whom the philosopher went in and out. We
have the language of Yen Yuan, his favourite, which is
comparatively moderate, and simply expresses the genuine
admiration of a devoted pupil [3]. Tsze-kung on several occasions
spoke in a different style. Having heard that one of the chiefs of
Lu had said that he himself -- Tsze-kung -- was superior to
Confucius, he observed, 'Let me use the comparison of a house and
its encompassing wall. My wall

1 Ana. IX. i.
2 Ana. IX. iii.
3 Ana. IX. x.


only reaches to the shoulders. One may peep over it, and see
whatever is valuable in the apartments. The wall of my master is
several fathoms high. If one do not find the door and enter by it,
he cannot see the rich ancestral temple with its beauties, nor all
the officers in their rich array. But I may assume that they are
few who find the door. The remark of the chief was only what
might have been expected [1]'
Another time, the same individual having spoken revilingly
of Confucius, Tsze-kung said, 'It is of no use doing so. Chung-ni
cannot be reviled. The talents and virtue of other men are hillocks
and mounds which may be stepped over. Chung-ni is the sun or
moon, which it is not possible to step over. Although a man may