ke of tion from bondage. t be able to supply all t transmitted, and o an end.quot;
t to take leave of Confucius. quot;; asked ter.
quot;I am going to tate of ei,quot; he reply.
quot;And o do t; continued Confucius.
quot;I ; ans ture age, but of an unmanageable disposition. , and see s. like so muc knourn for if a state be may be passed over; but t if it be badly governed, t it. At test my kno perc t state.quot;
quot;Alas!quot; cried Confucius, quot;you o your doom. For tao must not bustle about. If it does it aims come restlessness; from restlessness comes rengter before tried to strengt of otrengter, tend to to ue evaporates by motion and es by motion into desire for fame and knoentions. In truggle for fame men crus provokes rivalry. Botruments of evil, and are not proper principles of living.
quot;Besides, if before ones oegrity become an influence among men and before ones oy and t on , alas! will be your end.
quot;On tes evil, y to tory from you. Your eyes ook fire to quell fire, er to quell er, o t talk too muc t violent man.
quot;Of old, Cims ivated t rid of t of their love for fame.
quot;Of old, Yao attacked tsung-cries, and Ya attacked tries e, tants slaug t ceasing, and strove for material objects to t. tances of striving for fame or for material objects. even Sages cannot overcome terial objects (in rulers)? Are you to succeed? But of course you ell it to me.quot;
quot;Gravity of demeanor and y; persistence and singleness of purpose, -- ; replied Yen ;Alas, no,quot; said Confucius, quot;? ty person, filled o take actual pleasure in trampling upon tice of routine virtues, do you expect t ake readily to in . ;
quot;; (replied Yen ;I can be inraigiate o antiquity. raig of God. And of God kno trouble of God. of man. er. all men do, s do also? all men do, none o be a servant of man. antiates o antiquity is a servant of tter take o task, it is t I. t receive tness. to