majestic without being fierce." Tsze-chang then asked: "What are meant by the four bad things?" The Master said: "To require from [the people] the full tale of work, without having given them warning; this is called oppression. To issue orders as if without urgency; and when the time comes [to insist on them with severity]; this is called injury. And, generally speaking, to give to men, and yet do it in a stingy way; this is called acting the part of a mere official." The Master said: "Without recognizing the Ordinances [of Heaven], it is impossible to be a superior man. Without an acquaintance with the Rules of Propriety, it is impossible for the character to be established. Without knowing Words, it is impossible to know Men." In serving his parents a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him he does not allow himself to murmur. In archery we have something like the way of the superior When the archer misses the centre of the target, he turns round and seeks for the cause of his failure in himself. man. 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. Filial piety and fraternal submission, are they not the root of all benevolent actions? If what we see is doubtful, how can we believe what is spoken behind the back? WILLIAM CONGREVE. CONGREVE, WILLIAM, an English dramatist, one of the greatest writers of comedy; born probably near Leeds, England, in 1670; died at London, January 19, 1729. He was educated at the University of Dublin, where he became an excellent classical scholar. After graduating, he went to London, and was entered as a student of law in the Middle Temple. He wrote and published, under a pseudonym, a now forgotten novel entitled "The Incognita." In 1693 his first comedy, "The Old Bachelor," was brought out upon the stage. Next year he brought out a still finer comedy, "The Double Dealer." In 1695 appeared the comedy of "Love for Love," in the next year the tragedy of "The Mourning Bride," and in 1700 the comedy of "The Way of the World." "The Way of the World" was coldly received by the public. Congreve was only twenty-eight when it was brought upon the stage. He never thereafter wrote anything worth the reading. Toward the end of his life he was not only tormented by the gout, but became totally blind. He died in consequence of injuries received by the upsetting of his coach. He was buried in Westminster Abbey with unprecedented pomp. ALMERIA AND LEONORA. (From "The Mourning Bride.") SCENE I. A Room of State in the Palace. The curtain rising slowly to soft music, discovers ALMERIA in mourning, LEONORA waiting in mourning. After the music, ALMERIA rises from her chair and comes forward. ALMERIA. Music hath charms to soothe a savage breast, To soften rocks, or bend a knotted oak. I've read that things inanimate have moved, And, as with living souls, have been informed, By magic numbers and persuasive sound. What then am I? Am I more senseless grown O force of constant woe! "T is not in harmony to calm my griefs. Why am not I at peace? LEONORA. Dear madam, cease, Or moderate your griefs; there is no cause ALMERIA. No cause! peace, peace; there is eternal cause, And misery eternal will succeed. Thou canst not tell thou hast indeed no cause. LEONORA. Believe me, madam, I lament Anselmo, And always did compassionate his fortune: Have often wept to see how cruelly Your father kept in chains his fellow-king: ALMERIA. Indeed thou hast a soft and gentle nature, O Leonora, hadst thou known Anselmo, How would thy heart have bled to see his sufferings! LEONORA. Love of my royal mistress gave me cause, For I had heard that when the chance of war ALMERIA. Alphonso! O Alphonso! Thou too art quiet-long hast been at peace Both, both father and son are now no more. Then why am I? O when shall I have rest? Why are all these things thus ? Is it of force? Is it of moment to the peace of heaven If not, Why is it thus contrived? Why are things laid LEONORA. Alas, you search too far, and think too deeply! ALMERIA. Why was I carried to Anselmo's court? Or there, why was I used so tenderly? Why not ill-treated like an enemy? For so my father would have used his child. O Alphonso! Alphonso! Devouring seas have washed thee from my sight, No time shall rase thee from my memory; The cruel ocean is no more thy tomb: But in my heart thou art interred; there, there, My love, my lord, my husband still, though lost. Alas! what have I said? My grief has hurried me beyond all thought: LEONORA. I knew not this. Indeed ALMERIA. O no, thou know'st not half, mourn, Know'st nothing of my sorrows. - If thou didst If I should tell thee, wouldst thou pity me? Tell me; I know thou wouldst, thou art compassionate. ALMERIA. I thank thee, Leonora, Indeed I do, for pitying thy sad mistress; what? My miseries? thou dost already know 'em For to have known my loss, thou must have known LEONORA. The memory of that brave prince stands fair And I have heard imperfectly his loss! ALMERIA. If for my swelling heart I can, I'll tell thee. Even on the day when Manuel my father Led on his conquering troops, high as the gates Of king Anselmo's palace: which in rage, The shoal, and save me floating on the waves, While the good queen and my Alphonso perish'd. LEONORA. Alas! were you then wedded to Alphonso? ALMERIA. That day, that fatal day, our hands were joined. For when my lord beheld the ship pursuing, And saw her rate so far exceeding ours, He came to me, and begged me by my love, I would consent the priest should make us one; That whether death or victory ensued, I might be his beyond the power of fate; 'T was as I have told thee; |