wish to cut himself off from the sage, what harm can he do to the
sun and moon? He only shows that he does not know his own
capacity [2].'
In conversation with a fellow-disciple, Tsze-kung took a
still higher flight. Being charged by Tsze-ch'in with being too
modest, for that Confucius was not really superior to him, he
replied, 'For one word a man is often deemed to be wise, and for
one word he is often deemed to be foolish. We ought to be careful
indeed in what we say. Our master cannot be attained to, just in
the same way as the heavens cannot be gone up to by the steps of
a stair. Were our master in the position of the prince of a State,
or the chief of a Family, we should find verified the description
which has been given of a sage's rule:-- He would plant the
people, and forthwith they would be established; he would lead
them on, and forthwith they would follow him; he would make
them happy, and forthwith multitudes would resort to his
dominions; he would stimulate them, and forthwith they would be
harmonious. While he lived, he would be glorious. When he died, he
would be bitterly lamented. How is it possible for him to be
attained to [3]?'
From these representations of Tsze-kung, it was not a
difficult step for Tsze-sze to take in exalting Confucius not only
to the level of the ancient sages, but as 'the equal of Heaven.' And
Mencius took up the theme. Being questioned by Kung-sun Ch'au,
one of his disciples, about two acknowledged sages, Po-i and I
Yin, whether they were to be placed in the same rank with
Confucius, he replied, 'No. Since there were living men until now,
there never was another Confucius;' and then he proceeded to
fortify his