diff options
Diffstat (limited to '3330.txt')
| -rw-r--r-- | 3330.txt | 3554 |
1 files changed, 3554 insertions, 0 deletions
diff --git a/3330.txt b/3330.txt new file mode 100644 index 0000000..1dc54dd --- /dev/null +++ b/3330.txt @@ -0,0 +1,3554 @@ +Project Gutenberg Etext THE CHINESE CLASSICS (CONFUCIAN ANALECTS) +by James Legge + +Copyright laws are changing all over the world, be sure to check +the laws for your country before redistributing these files!!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. + +Please do not remove this. + +This should be the first thing seen when anyone opens the book. +Do not change or edit it without written permission. The words +are carefully chosen to provide users with the information they +need about what they can legally do with the texts. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. We need your donations. +The Project Gutenberg Literary Archive Foundation is a 501(c)(3) +organization with EIN [Employee Identification Number] 64-6221541 + +As of 12/12/00 contributions are only being solicited from people in: +Colorado, Connecticut, Idaho, Indiana, Iowa, +Kentucky, Louisiana, Massachusetts, Montana, +Nevada, Oklahoma, South Carolina, South Dakota, +Texas, Vermont, and Wyoming. + +As the requirements for other states are met, +additions to this list will be made and fund raising +will begin in the additional states. Please feel +free to ask to check the status of your state. + +International donations are accepted, +but we don't know ANYTHING about how +to make them tax-deductible, or +even if they CAN be made deductible, +and don't have the staff to handle it +even if there are ways. + +These donations should be made to: + +Project Gutenberg Literary Archive Foundation +PMB 113 +1739 University Ave. +Oxford, MS 38655-4109 + + +Title: THE CHINESE CLASSICS (CONFUCIAN ANALECTS) + +Author: James Legge + +Release Date: July, 2002 [Etext #3330] +[Yes, we are about one year ahead of schedule] +[The actual date this file first posted = 04/04/01] +[Date last updated: July 14, 2005] + +Edition: 10 + +Language: English + +Project Gutenberg Etext THE CHINESE CLASSICS (CONFUCIAN ANALECTS) +*******This file should be named 3330.txt or 3330.zip****** + +Project Gutenberg Etexts are usually created from multiple editions, +all of which are in the Public Domain in the United States, unless a +copyright notice is included. Therefore, we usually do NOT keep any +of these books in compliance with any particular paper edition. + +We are now trying to release all our books one year in advance +of the official release dates, leaving time for better editing. +Please be encouraged to send us error messages even years after +the official publication date. + +Please note: neither this list nor its contents are final till +midnight of the last day of the month of any such announcement. +The official release date of all Project Gutenberg Etexts is at +Midnight, Central Time, of the last day of the stated month. A +preliminary version may often be posted for suggestion, comment +and editing by those who wish to do so. + +Most people start at our sites at: +https://gutenberg.org +http://promo.net/pg + + +Those of you who want to download any Etext before announcement +can surf to them as follows, and just download by date; this is +also a good way to get them instantly upon announcement, as the +indexes our cataloguers produce obviously take a while after an +announcement goes out in the Project Gutenberg Newsletter. + +http://www.ibiblio.org/gutenberg/etext02 +or +ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext02 + +Or /etext01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90 + +Just search by the first five letters of the filename you want, +as it appears in our Newsletters. + + +Information about Project Gutenberg (one page) + +We produce about two million dollars for each hour we work. The +time it takes us, a rather conservative estimate, is fifty hours +to get any etext selected, entered, proofread, edited, copyright +searched and analyzed, the copyright letters written, etc. This +projected audience is one hundred million readers. If our value +per text is nominally estimated at one dollar then we produce $2 +million dollars per hour this year as we release fifty new Etext +files per month, or 500 more Etexts in 2000 for a total of 3000+ +If they reach just 1-2% of the world's population then the total +should reach over 300 billion Etexts given away by year's end. + +The Goal of Project Gutenberg is to Give Away One Trillion Etext +Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] +This is ten thousand titles each to one hundred million readers, +which is only about 4% of the present number of computer users. + +At our revised rates of production, we will reach only one-third +of that goal by the end of 2001, or about 3,333 Etexts unless we +manage to get some real funding. + +The Project Gutenberg Literary Archive Foundation has been created +to secure a future for Project Gutenberg into the next millennium. + +We need your donations more than ever! + +Presently, contributions are only being solicited from people in: +Colorado, Connecticut, Idaho, Indiana, Iowa, +Kentucky, Louisiana, Massachusetts, Montana, +Nevada, Oklahoma, South Carolina, South Dakota, +Texas, Vermont, and Wyoming. + +As the requirements for other states are met, +additions to this list will be made and fund raising +will begin in the additional states. + +These donations should be made to: + +Project Gutenberg Literary Archive Foundation +PMB 113 +1739 University Ave. +Oxford, MS 38655-4109 + + +Project Gutenberg Literary Archive Foundation, +EIN [Employee Identification Number] 64-6221541, +has been approved as a 501(c)(3) organization by the US Internal +Revenue Service (IRS). Donations are tax-deductible to the extent +permitted by law. As the requirements for other states are met, +additions to this list will be made and fund raising will begin in the +additional states. + +All donations should be made to the Project Gutenberg Literary +Archive Foundation. Mail to: + +Project Gutenberg Literary Archive Foundation +PMB 113 +1739 University Avenue +Oxford, MS 38655-4109 [USA] + + +We need your donations more than ever! + +You can get up to date donation information at: + +https://www.gutenberg.org/donation.html + + +*** + +If you can't reach Project Gutenberg, +you can always email directly to: + +Michael S. Hart <hart@pobox.com> + +hart@pobox.com forwards to hart@prairienet.org and archive.org +if your mail bounces from archive.org, I will still see it, if +it bounces from prairienet.org, better resend later on. . . . + +Prof. Hart will answer or forward your message. + +We would prefer to send you information by email. + + +*** + + +Example command-line FTP session: + +ftp ftp.ibiblio.org +login: anonymous +password: your@login +cd pub/docs/books/gutenberg +cd etext90 through etext99 or etext00 through etext02, etc. +dir [to see files] +get or mget [to get files. . .set bin for zip files] +GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] +GET GUTINDEX.ALL [to get a listing of ALL books] + + +**The Legal Small Print** + + +(Three Pages) + +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** +Why is this "Small Print!" statement here? You know: lawyers. +They tell us you might sue us if there is something wrong with +your copy of this etext, even if you got it for free from +someone other than us, and even if what's wrong is not our +fault. So, among other things, this "Small Print!" statement +disclaims most of our liability to you. It also tells you how +you may distribute copies of this etext if you want to. + +*BEFORE!* YOU USE OR READ THIS ETEXT +By using or reading any part of this PROJECT GUTENBERG-tm +etext, you indicate that you understand, agree to and accept +this "Small Print!" statement. If you do not, you can receive +a refund of the money (if any) you paid for this etext by +sending a request within 30 days of receiving it to the person +you got it from. If you received this etext on a physical +medium (such as a disk), you must return it with your request. + +ABOUT PROJECT GUTENBERG-TM ETEXTS +This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts, +is a "public domain" work distributed by Professor Michael S. Hart +through the Project Gutenberg Association (the "Project"). +Among other things, this means that no one owns a United States copyright +on or for this work, so the Project (and you!) can copy and +distribute it in the United States without permission and +without paying copyright royalties. Special rules, set forth +below, apply if you wish to copy and distribute this etext +under the "PROJECT GUTENBERG" trademark. + +Please do not use the "PROJECT GUTENBERG" trademark to market +any commercial products without permission. + +To create these etexts, the Project expends considerable +efforts to identify, transcribe and proofread public domain +works. Despite these efforts, the Project's etexts and any +medium they may be on may contain "Defects". Among other +things, Defects may take the form of incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged +disk or other etext medium, a computer virus, or computer +codes that damage or cannot be read by your equipment. + +LIMITED WARRANTY; DISCLAIMER OF DAMAGES +But for the "Right of Replacement or Refund" described below, +[1] Michael Hart and the Foundation (and any other party you may +receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims +all liability to you for damages, costs and expenses, including +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE +POSSIBILITY OF SUCH DAMAGES. + +If you discover a Defect in this etext within 90 days of +receiving it, you can receive a refund of the money (if any) +you paid for it by sending an explanatory note within that +time to the person you received it from. If you received it +on a physical medium, you must return it with your note, and +such person may choose to alternatively give you a replacement +copy. If you received it electronically, such person may +choose to alternatively give you a second opportunity to +receive it electronically. + +THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS +TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A +PARTICULAR PURPOSE. + +Some states do not allow disclaimers of implied warranties or +the exclusion or limitation of consequential damages, so the +above disclaimers and exclusions may not apply to you, and you +may have other legal rights. + +INDEMNITY +You will indemnify and hold Michael Hart, the Foundation, +and its trustees and agents, and any volunteers associated +with the production and distribution of Project Gutenberg-tm +texts harmless, from all liability, cost and expense, including +legal fees, that arise directly or indirectly from any of the +following that you do or cause: [1] distribution of this etext, +[2] alteration, modification, or addition to the etext, +or [3] any Defect. + +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" +You may distribute copies of this etext electronically, or by +disk, book or any other medium if you either delete this +"Small Print!" and all other references to Project Gutenberg, +or: + +[1] Only give exact copies of it. Among other things, this + requires that you do not remove, alter or modify the + etext or this "small print!" statement. You may however, + if you wish, distribute this etext in machine readable + binary, compressed, mark-up, or proprietary form, + including any form resulting from conversion by word + processing or hypertext software, but only so long as + *EITHER*: + + [*] The etext, when displayed, is clearly readable, and + does *not* contain characters other than those + intended by the author of the work, although tilde + (~), asterisk (*) and underline (_) characters may + be used to convey punctuation intended by the + author, and additional characters may be used to + indicate hypertext links; OR + + [*] The etext may be readily converted by the reader at + no expense into plain ASCII, EBCDIC or equivalent + form by the program that displays the etext (as is + the case, for instance, with most word processors); + OR + + [*] You provide, or agree to also provide on request at + no additional cost, fee or expense, a copy of the + etext in its original plain ASCII form (or in EBCDIC + or other equivalent proprietary form). + +[2] Honor the etext refund and replacement provisions of this + "Small Print!" statement. + +[3] Pay a trademark license fee to the Foundation of 20% of the + gross profits you derive calculated using the method you + already use to calculate your applicable taxes. If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Literary Archive Foundation" + the 60 days following each date you prepare (or were + legally required to prepare) your annual (or equivalent + periodic) tax return. Please contact us beforehand to + let us know your plans and to work out the details. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +Project Gutenberg is dedicated to increasing the number of +public domain and licensed works that can be freely distributed +in machine readable form. + +The Project gratefully accepts contributions of money, time, +public domain materials, or royalty free copyright licenses. +Money should be paid to the: +"Project Gutenberg Literary Archive Foundation." + +If you are interested in contributing scanning equipment or +software or other items, please contact Michael Hart at: +hart@pobox.com + +*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.12.12.00*END* + + + + + +A note from the digitizer + +This digitized version preserves the original page breaks. +It is the English translation portion of the CONFUCIAN ANALECTS, +which is one part of Legge's THE CHINESE CLASSICS. The Prolegomena, +The Great Learning, and The Doctrine of the Mean can be found in other +Project Gutenberg files. + +The original Chinese of the CONFUCIAN ANALECTS and Legge's notes are presented +along with this English translation in other Project Gutenberg files. + + + + +THE CHINESE CLASSICS + +with a translation, critical and exegetical +notes, prolegomena, and copious indexes + +by James Legge + + +IN FIVE VOLUMES + +CONFUCIAN ANALECTS +THE GREAT LEARNING +THE DOCTRINE OF THE MEAN + + + + +CONFUCIAN ANALECTS. +BOOK I. HSIO R. + + CHAPTER I. 1. The Master said, 'Is it not pleasant to learn with +a constant perseverance and application? + 2. 'Is it not delightful to have friends coming from distant +quarters?' + 3. 'Is he not a man of complete virtue, who feels no +discomposure though men may take no note of him?' + + CHAP. II. 1. The philosopher Yu said, 'They are few who, being +filial and fraternal, are fond of offending against their superiors. +There have been none, who, not liking to offend against their +superiors, have been fond of stirring up confusion. + 2. 'The superior man bends his attention to what is radical. + +That being established, all practical courses naturally grow up. Filial +piety and fraternal submission!-- are they not the root of all +benevolent actions?' + CHAP. III. The Master said, 'Fine words and an insinuating +appearance are seldom associated with true virtue.' + CHAP. IV. The philosopher Tsang said, 'I daily examine myself +on three points:-- whether, in transacting business for others, I may +have been not faithful;-- whether, in intercourse with friends, I +may have been not sincere;-- whether I may have not mastered +and practised the instructions of my teacher.' + + CHAP. V. The Master said, To rule a country of a thousand +chariots, there must be reverent attention to business, and +sincerity; economy in expenditure, and love for men; and the +employment of the people at the proper seasons.' + CHAP. VI. The Master said, 'A youth, when at home, should be +filial, and, abroad, respectful to his elders. He should be earnest and +truthful. He should overflow in love to all, and cultivate the +friendship of the good. When he has time and opportunity, after the +performance of these things, he should employ them in polite +studies.' + CHAP. VII. Tsze-hsia said, 'If a man withdraws his mind from +the love of beauty, and applies it as sincerely to the love of the +virtuous; if, in serving his parents, he can exert his utmost strength; + +if, in serving his prince, he can devote his life; if, in his intercourse +with his friends, his words are sincere:-- although men say that he +has not learned, I will certainly say that he has.' + CHAP. VIII. 1. The Master said, 'If the scholar be not grave, he +will not call forth any veneration, and his learning will not be solid. + 2. 'Hold faithfulness and sincerity as first principles. + 3. 'Have no friends not equal to yourself. + 4. 'When you have faults, do not fear to abandon them.' + CHAP. IX. The philosopher Tsang said, 'Let there be a careful +attention to perform the funeral rites to parents, and let them be +followed when long gone with the ceremonies of sacrifice;-- then +the virtue of the people will resume its proper excellence.' + +CHAP. X. 1. Tsze-ch'in asked Tsze-kung, saying, 'When our master +comes to any country, he does not fail to learn all about its +government. Does he ask his information? or is it given to him?' + 2. Tsze-kung said, 'Our master is benign, upright, courteous, +temperate, and complaisant, and thus he gets his information. The +master's mode of asking information!-- is it not different from that +of other men?' + CHAP. XI. The Master said, 'While a man's father is alive, look +at the bent of his will; when his father is dead, look at his conduct. +If for three years he does not alter from the way of his father, he +may be called filial.' + +CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of +propriety, a natural ease is to be prized. In the ways prescribed by +the ancient kings, this is the excellent quality, and in things small +and great we follow them. + 2. 'Yet it is not to be observed in all cases. If one, knowing +how such ease should be prized, manifests it, without regulating it +by the rules of propriety, this likewise is not to be done.' + CHAP. XIII. The philosopher Yu said, 'When agreements are +made according to what is right, what is spoken can be made good. +When respect is shown according to what is proper, one keeps far +from shame and disgrace. When the parties upon whom a man +leans are proper persons to be intimate with, he can make them his +guides and masters.' + CHAP. XIV. The Master said, 'He who aims to be a man of +complete virtue in his food does not seek to gratify his appetite, nor + +in his dwelling place does he seek the appliances of ease; he is +earnest in what he is doing, and careful in his speech; he frequents +the company of men of principle that he may be rectified:-- such a +person may be said indeed to love to learn.' + CHAP. XV. 1. Tsze-kung said, 'What do you pronounce +concerning the poor man who yet does not flatter, and the rich man +who is not proud?' The Master replied, 'They will do; but they are +not equal to him, who, though poor, is yet cheerful, and to him, who, +though rich, loves the rules of propriety.' + 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As you +cut and then file, as you carve and then polish."-- The meaning is +the same, I apprehend, as that which you have just expressed.' + 3. The Master said, 'With one like Ts'ze, I can begin to talk + +about the odes. I told him one point, and he knew its proper +sequence.' + CHAP. XVI. The Master said, 'I will not be afflicted at men's +not knowing me; I will be afflicted that I do not know men.' + + +BOOK II. WEI CHANG. + + CHAP. I. The Master said, 'He who exercises government by +means of his virtue may be compared to the north polar star, which +keeps its place and all the stars turn towards it.' + CHAP. II. The Master said, 'In the Book of Poetry are three +hundred pieces, but the design of them all may be embraced in one +sentence-- "Having no depraved thoughts."' + CHAP. III. 1. The Master said, 'If the people be led by laws, +and uniformity sought to be given them by punishments, they will +try to avoid the punishment, but have no sense of shame. + 2. 'If they be led by virtue, and uniformity sought to be given +them by the rules of propriety, they will have the sense of shame, +and moreover will become good.' + CHAP. IV. 1. The Master said, 'At fifteen, I had my mind bent +on learning. + 2. 'At thirty, I stood firm. + 3. 'At forty, I had no doubts. + 4. 'At fifty, I knew the decrees of Heaven. + + 5. 'At sixty, my ear was an obedient organ for the reception of +truth. + 6. 'At seventy, I could follow what my heart desired, without +transgressing what was right.' + CHAP. V. 1. Mang I asked what filial piety was. The Master +said, 'It is not being disobedient.' + 2. Soon after, as Fan Ch'ih was driving him, the Master told +him, saying, 'Mang-sun asked me what filial piety was, and I +answered him,-- "not being disobedient."' + 3. Fan Ch'ih said, 'What did you mean?' The Master replied, +'That parents, when alive, be served according to propriety; that, +when dead, they should be buried according to propriety; and that +they should be sacrificed to according to propriety.' + + CHAP. VI. Mang Wu asked what filial piety was. The Master +said, 'Parents are anxious lest their children should be sick.' + CHAP. VII. Tsze-yu asked what filial piety was. The Master +said, 'The filial piety of now-a-days means the support of one's +parents. But dogs and horses likewise are able to do something in +the way of support;-- without reverence, what is there to +distinguish the one support given from the other?' + CHAP. VIII. Tsze-hsia asked what filial piety was. The Master +said, 'The difficulty is with the countenance. If, when their elders +have any troublesome affairs, the young take the toil of them, and +if, when the young have wine and food, they set them before their +elders, is THIS to be considered filial piety?' + + CHAP. IX. The Master said, 'I have talked with Hui for a whole +day, and he has not made any objection to anything I said;-- as if +he were stupid. He has retired, and I have examined his conduct +when away from me, and found him able to illustrate my teachings. +Hui!-- He is not stupid.' + CHAP. X. 1. The Master said, 'See what a man does. + 2. 'Mark his motives. + 3. 'Examine in what things he rests. + 4. 'How can a man conceal his character? + 5. How can a man conceal his character?' + CHAP. XI. The Master said, 'If a man keeps cherishing his old +knowledge, so as continually to be acquiring new, he may be a +teacher of others.' + + CHAP. XII. The Master said, 'The accomplished scholar is not a +utensil.' + CHAP. XIII. Tsze-kung asked what constituted the superior +man. The Master said, 'He acts before he speaks, and afterwards +speaks according to his actions.' + CHAP. XIV. The Master said, 'The superior man is catholic and +no partisan. The mean man is partisan and not catholic.' + CHAP. XV. The Master said, 'Learning without thought is +labour lost; thought without learning is perilous.' + CHAP. XVI. The Master said, 'The study of strange doctrines is +injurious indeed!' + + CHAP. XVII. The Master said, 'Yu, shall I teach you what +knowledge is? When you know a thing, to hold that you know it; +and when you do not know a thing, to allow that you do not know +it;-- this is knowledge.' + CHAP. XVII. 1. Tsze-chang was learning with a view to official +emolument. + 2. The Master said, 'Hear much and put aside the points of +which you stand in doubt, while you speak cautiously at the same +time of the others:-- then you will afford few occasions for blame. +See much and put aside the things which seem perilous, while you +are cautious at the same time in carrying the others into practice:-- +then you will have few occasions for repentance. When one gives +few occasions for blame in his words, and few occasions for +repentance in his conduct, he is in the way to get emolument.' + + CHAP. XIX. The Duke Ai asked, saying, 'What should be done +in order to secure the submission of the people?' Confucius replied, +'Advance the upright and set aside the crooked, then the people +will submit. Advance the crooked and set aside the upright, then +the people will not submit.' + CHAP. XX. Chi K'ang asked how to cause the people to +reverence their ruler, to be faithful to him, and to go on to nerve +themselves to virtue. The Master said, 'Let him preside over them +with gravity;-- then they will reverence him. Let him be filial and +kind to all;-- then they will be faithful to him. Let him advance the +good and teach the incompetent;-- then they will eagerly seek to be +virtuous.' + CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, why +are you not engaged in the government?' + + 2. The Master said, 'What does the Shu-ching say of filial +piety?-- "You are filial, you discharge your brotherly duties. These +qualities are displayed in government." This then also constitutes +the exercise of government. Why must there be THAT-- making one +be in the government?' + CHAP. XXII. The Master said, 'I do not know how a man +without truthfulness is to get on. How can a large carriage be made +to go without the cross-bar for yoking the oxen to, or a small +carriage without the arrangement for yoking the horses?' + CHAP. XXIII. 1. Tsze-chang asked whether the affairs of ten +ages after could be known. + 2. Confucius said, 'The Yin dynasty followed the regulations of +the Hsia: wherein it took from or added to them may be known. The +Chau dynasty has followed the regulations of Yin: wherein it took +from or added to them may be known. Some other may follow the +Chau, but though it should be at the distance of a hundred ages, its +affairs may be known.' + + CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to a +spirit which does not belong to him is flattery. + 2. 'To see what is right and not to do it is want of courage.' + +BOOK III. PA YIH. + + CHAP. I. Confucius said of the head of the Chi family, who had +eight rows of pantomimes in his area, 'If he can bear to do this, +what may he not bear to do?' + + CHAP. II. The three families used the YUNG ode, while the +vessels were being removed, at the conclusion of the sacrifice. The +Master said, '"Assisting are the princes;-- the son of heaven looks +profound and grave:"-- what application can these words have in +the hall of the three families?' + CHAP. III. The Master said, 'If a man be without the virtues +proper to humanity, what has he to do with the rites of propriety? +If a man be without the virtues proper to humanity, what has he to +do with music?' + CHAP. IV. 1. Lin Fang asked what was the first thing to be +attended to in ceremonies. + 2. The Master said, 'A great question indeed! + 3. 'In festive ceremonies, it is better to be sparing than +extravagant. + +In the ceremonies of mourning, it is better that there be deep +sorrow than a minute attention to observances.' + CHAP. V. The Master said, 'The rude tribes of the east and +north have their princes, and are not like the States of our great +land which are without them.' + CHAP. VI. The chief of the Chi family was about to sacrifice to +the T'ai mountain. The Master said to Zan Yu, 'Can you not save him +from this?' He answered, 'I cannot.' Confucius said, 'Alas! will you +say that the T'ai mountain is not so discerning as Lin Fang?' + + CHAP. VII. The Master said, 'The student of virtue has no +contentions. If it be said he cannot avoid them, shall this be in +archery? But he bows complaisantly to his competitors; thus he +ascends the hall, descends, and exacts the forfeit of drinking. In his +contention, he is still the Chun-tsze.' + CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the meaning +of the passage-- "The pretty dimples of her artful smile! The well- +defined black and white of her eye! The plain ground for the +colours?"' + 2. The Master said, 'The business of laying on the colours +follows (the preparation of) the plain ground.' + 3. 'Ceremonies then are a subsequent thing?' The Master said, +'It is Shang who can bring out my meaning. Now I can begin to talk +about the odes with him.' + + CHAP. IX. The Master said, 'I could describe the ceremonies of +the Hsia dynasty, but Chi cannot sufficiently attest my words. I +could describe the ceremonies of the Yin dynasty, but Sung cannot +sufficiently attest my words. (They cannot do so) because of the +insufficiency of their records and wise men. If those were +sufficient, I could adduce them in support of my words.' + CHAP. X. The Master said, 'At the great sacrifice, after the +pouring out of the libation, I have no wish to look on.' + CHAP. XI. Some one asked the meaning of the great sacrifice. +The Master said, 'I do not know. He who knew its meaning would +find it as easy to govern the kingdom as to look on this;-- pointing +to his palm. + + CHAP. XII. 1. He sacrificed to the dead, as if they were +present. He sacrificed to the spirits, as if the spirits were present. + 2. The Master said, 'I consider my not being present at the +sacrifice, as if I did not sacrifice.' + CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the +meaning of the saying, "It is better to pay court to the furnace than +to the south-west corner?"' + 2. The Master said, 'Not so. He who offends against Heaven +has none to whom he can pray.' + + CHAP. XIV. The Master said, 'Chau had the advantage of +viewing the two past dynasties. How complete and elegant are its +regulations! I follow Chau.' + CHAP. XV. The Master, when he entered the grand temple, +asked about everything. Some one said, 'Who will say that the son +of the man of Tsau knows the rules of propriety! He has entered the +grand temple and asks about everything.' The Master heard the +remark, and said, 'This is a rule of propriety.' + CHAP. XVI. The Master said, 'In archery it is not going +through the leather which is the principal thing;-- because people's +strength is not equal. This was the old way.' + + CHAP. XVII. 1. Tsze-kung wished to do away with the offering +of a sheep connected with the inauguration of the first day of each +month. + 2. The Master said, 'Ts'ze, you love the sheep; I love the +ceremony.' + CHAP. XVII. The Master said, 'The full observance of the rules +of propriety in serving one's prince is accounted by people to be +flattery.' + CHAP. XIX. The Duke Ting asked how a prince should employ +his ministers, and how ministers should serve their prince. +Confucius replied, 'A prince should employ his minister according to +according to the rules of propriety; ministers should serve their +prince with faithfulness.' + CHAP. XX. The Master said, 'The Kwan Tsu is expressive of +enjoyment without being licentious, and of grief without being +hurtfully excessive.' + + CHAP. XXI. 1. The Duke Ai asked Tsai Wo about the altars of +the spirits of the land. Tsai Wo replied, 'The Hsia sovereign planted +the pine tree about them; the men of the Yin planted the cypress; +and the men of the Chau planted the chestnut tree, meaning +thereby to cause the people to be in awe.' + 2. When the Master heard it, he said, 'Things that are done, it +is needless to speak about; things that have had their course, it is +needless to remonstrate about; things that are past, it is needless to +blame.' + CHAP. XXII. 1. The Master said, 'Small indeed was the capacity +of Kwan Chung!' + 2. Some one said, 'Was Kwan Chung parsimonious?' 'Kwan,' +was the reply, 'had the San Kwei, and his officers performed no +double duties; how can he be considered parsimonious?' + 3. 'Then, did Kwan Chung know the rules of propriety?' The + +Master said, 'The princes of States have a screen intercepting the +view at their gates. Kwan had likewise a screen at his gate. The +princes of States on any friendly meeting between two of them, had +a stand on which to place their inverted cups. Kwan had also such a +stand. If Kwan knew the rules of propriety, who does not know +them?' + CHAP. XXXII. The Master instructing the grand music-master +of Lu said, 'How to play music may be known. At the +commencement of the piece, all the parts should sound together. As +it proceeds, they should be in harmony while severally distinct and +flowing without break, and thus on to the conclusion.' + + CHAP. XXIV. The border warden at Yi requested to be +introduced to the Master, saying, 'When men of superior virtue +have come to this, I have never been denied the privilege of seeing +them.' The followers of the sage introduced him, and when he came +out from the interview, he said, 'My friends, why are you distressed +by your master's loss of office? The kingdom has long been without +the principles of truth and right; Heaven is going to use your master +as a bell with its wooden tongue.' + CHAP. XXV. The Master said of the Shao that it was perfectly +beautiful and also perfectly good. He said of the Wu that it was +perfectly beautiful but not perfectly good. + CHAP. XXVI. The Master said, 'High station filled without +indulgent generosity; ceremonies performed without reverence; +mourning conducted without sorrow;-- wherewith should I +contemplate such ways?' + +BOOK IV. LE JIN. + + CHAP. I. The Master said, 'It is virtuous manners which +constitute the excellence of a neighborhood. If a man in selecting a +residence, do not fix on one where such prevail, how can he be +wise?' + CHAP. II. The Master said, 'Those who are without virtue +cannot abide long either in a condition of poverty and hardship, or +in a condition of enjoyment. The virtuous rest in virtue; the wise +desire virtue.' + + CHAP. III. The Master said, 'It is only the (truly) virtuous +man, who can love, or who can hate, others.' + CHAP. IV. The Master said, 'If the will be set on virtue, there +will be no practice of wickedness.' + CHAP. V. 1. The Master said, 'Riches and honours are what +men desire. If it cannot be obtained in the proper way, they should +not be held. Poverty and meanness are what men dislike. If it +cannot be avoided in the proper way, they should not be avoided. + 2. 'If a superior man abandon virtue, how can he fulfil the +requirements of that name? + 3. 'The superior man does not, even for the space of a single +meal, act contrary to virtue. In moments of haste, he cleaves to it. +In seasons of danger, he cleaves to it.' + + CHAP. VI. 1. The Master said, 'I have not seen a person who +loved virtue, or one who hated what was not virtuous. He who +loved virtue, would esteem nothing above it. He who hated what is +not virtuous, would practise virtue in such a way that he would not +allow anything that is not virtuous to approach his person. + 2. 'Is any one able for one day to apply his strength to virtue? +I have not seen the case in which his strength would be insufficient. + 3. 'Should there possibly be any such case, I have not seen it.' + CHAP. VII. The Master said, 'The faults of men are +characteristic of the class to which they belong. By observing a +man's faults, it may be known that he is virtuous.' + + CHAP. VIII. The Master said, 'If a man in the morning hear +the right way, he may die in the evening without regret.' + CHAP. IX. The Master said, '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.' + CHAP. X. The Master said, 'The superior man, in the world, +does not set his mind either for anything, or against anything; what +is right he will follow.' + CHAP. XI. The Master said, 'The superior man thinks of virtue; +the small man thinks of comfort. The superior man thinks of the +sanctions of law; the small man thinks of favours which he may +receive.' + + CHAP. XII. The Master said: 'He who acts with a constant view +to his own advantage will be much murmured against.' + CHAP. XIII. The Master said, 'If a prince is able to govern his +kingdom with the complaisance proper to the rules of propriety, +what difficulty will he have? If he cannot govern it with that +complaisance, what has he to do with the rules of propriety?' + CHAP. XIV. The Master said, '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.' + CHAP. XV. 1. The Master said, 'Shan, my doctrine is that of an +all-pervading unity.' The disciple Tsang replied, 'Yes.' + 2. The Master went out, and the other disciples asked, saying, + +'What do his words mean?' Tsang said, 'The doctrine of our master +is to be true to the principles of our nature and the benevolent +exercise of them to others,-- this and nothing more.' + CHAP. XVI. The Master said, 'The mind of the superior man is +conversant with righteousness; the mind of the mean man is +conversant with gain.' + CHAP. XVII. The Master said, 'When we see men of worth, we +should think of equalling them; when we see men of a contrary +character, we should turn inwards and examine ourselves.' + CHAP. XVIII. The Master said, '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.' + + CHAP. XIX. The Master said, 'While his parents are alive, the +son may not go abroad to a distance. If he does go abroad, he must +have a fixed place to which he goes.' + CHAP. XX. The Master said, 'If the son for three years does not +alter from the way of his father, he may be called filial.' + CHAP. XXI. The Master said, 'The years of parents may by no +means not be kept in the memory, as an occasion at once for joy +and for fear.' + CHAP. XXII. The Master said, 'The reason why the ancients did +not readily give utterance to their words, was that they feared lest +their actions should not come up to them.' + CHAP. XXIII. The Master said, 'The cautious seldom err.' + + CHAP. XXIV. The Master said, 'The superior man wishes to be +slow in his speech and earnest in his conduct.' + CHAP. XXV. The Master said, 'Virtue is not left to stand alone. +He who practises it will have neighbors.' + CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent +remonstrances lead to disgrace. Between friends, frequent reproofs +make the friendship distant.' + +BOOK V. KUNG-YE CH'ANG. + + CHAP. I. 1. The Master said of Kung-ye Ch'ang that he might +be wived; although he was put in bonds, he had not been guilty of +any crime. Accordingly, he gave him his own daughter to wife. + 2. Of Nan Yung he said that if the country were well governed + +he would not be out of office, and if it were ill-governed, he would +escape punishment and disgrace. He gave him the daughter of his +own elder brother to wife. + CHAP. II. The Master said of Tsze-chien, 'Of superior virtue +indeed is such a man! If there were not virtuous men in Lu, how +could this man have acquired this character?' + CHAP. III. Tsze-kung asked, 'What do you say of me, Ts'ze? +The Master said, 'You are a utensil.' 'What utensil?' 'A gemmed +sacrificial utensil.' + + CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he is +not ready with his tongue.' + 2. The Master said, 'What is the good of being ready with the +tongue? They who encounter men with smartnesses of speech for +the most part procure themselves hatred. I know not whether he +be truly virtuous, but why should he show readiness of the +tongue?' + CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter on +official employment. He replied, 'I am not yet able to rest in the +assurance of THIS.' The Master was pleased. + CHAP. VI. The Master said, 'My doctrines make no way. I will +get upon a raft, and float about on the sea. He that will accompany +me will be Yu, I dare say.' Tsze-lu hearing this was glad, + +upon which the Master said, 'Yu is fonder of daring than I am. He +does not exercise his judgment upon matters.' + CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he was +perfectly virtuous. The Master said, 'I do not know.' + 2. He asked again, when the Master replied, 'In a kingdom of +a thousand chariots, Yu might be employed to manage the military +levies, but I do not know whether he be perfectly virtuous.' + 3. 'And what do you say of Ch'iu?' The Master replied, 'In a +city of a thousand families, or a clan of a hundred chariots, Ch'iu +might be employed as governor, but I do not know whether he is +perfectly virtuous.' + 4. 'What do you say of Ch'ih?' The Master replied, 'With his +sash girt and standing in a court, Ch'ih might be employed to +converse with the visitors and guests, but I do not know whether +he is perfectly virtuous.' + + CHAP. VII. 1. The Master said to Tsze-kung, 'Which do you +consider superior, yourself or Hui?' + 2. Tsze-kung replied, 'How dare I compare myself with Hui? +Hui hears one point and knows all about a subject; I hear one point, +and know a second.' + 3. The Master said, 'You are not equal to him. I grant you, you +are not equal to him.' + CHAP. IX. 1. Tsai Yu being asleep during the daytime, the +Master said, 'Rotten wood cannot be carved; a wall of dirty earth +will not receive the trowel. This Yu!-- what is the use of my +reproving him?' + 2. The Master said, 'At first, my way with men was to hear +their words, and give them credit for their conduct. Now my way is +to hear their words, and look at their conduct. It is from Yu that I +have learned to make this change.' + + CHAP. X. The Master said, 'I have not seen a firm and +unbending man.' Some one replied, 'There is Shan Ch'ang.' 'Ch'ang,' +said the Master, 'is under the influence of his passions; how can he +be pronounced firm and unbending?' + CHAP. XI. Tsze-kung said, 'What I do not wish men to do to +me, I also wish not to do to men.' The Master said, 'Ts'ze, you have +not attained to that.' + CHAP. XII. Tsze-kung said, 'The Master's personal displays of +his principles and ordinary descriptions of them may be heard. His +discourses about man's nature, and the way of Heaven, cannot be +heard.' + + CHAP. XIII. When Tsze-lu heard anything, if he had not yet +succeeded in carrying it into practice, he was only afraid lest he +should hear something else. + CHAP. XIV. Tsze-kung asked, saying, 'On what ground did +Kung-wan get that title of Wan?' The Master said, 'He was of an +active nature and yet fond of learning, and he was not ashamed to +ask and learn of his inferiors!-- On these grounds he has been +styled Wan.' + CHAP. XV. The Master said of Tsze-ch'an that he had four of +the characteristics of a superior man:-- in his conduct of himself, he +was humble; in serving his superiors, he was respectful; in +nourishing the people, he was kind; in ordering the people, he was +just.' + + CHAP. XVI. The Master said, 'Yen P'ing knew well how to +maintain friendly intercourse. The acquaintance might be long, but +he showed the same respect as at first.' + CHAP. XVII. The Master said, 'Tsang Wan kept a large tortoise +in a house, on the capitals of the pillars of which he had hills made, +and with representations of duckweed on the small pillars above +the beams supporting the rafters.-- Of what sort was his wisdom?' + CHAP. XVIII. 1. Tsze-chang asked, saying, 'The minister Tsze- +wan thrice took office, and manifested no joy in his countenance. +Thrice he retired from office, and manifested no displeasure. He +made it a point to inform the new minister of the way in which he +had conducted the government;-- what do you say of him?' The +Master replied. 'He was loyal.' 'Was he perfectly virtuous?' 'I do not +know. How can he be pronounced perfectly virtuous?' + 2. Tsze-chang proceeded, 'When the officer Ch'ui killed the +prince of Ch'i, Ch'an Wan, though he was the owner of forty horses, +abandoned them and left the country. Coming to another State, he +said, "They are here like our great officer, Ch'ui," and left it. He +came to a second State, and with the same observation left it also;-- +what do you say of him?' The Master replied, 'He was pure.' 'Was he +perfectly virtuous?' 'I do not know. How can he be pronounced +perfectly virtuous?' + CHAP. XIX. Chi Wan thought thrice, and then acted. When the +Master was informed of it, he said, 'Twice may do.' + CHAP. XX. The Master said, 'When good order prevailed in his +country, Ning Wu acted the part of a wise man. When his country +was in disorder, he acted the part of a stupid man. Others may +equal his wisdom, but they cannot equal his stupidity.' + + CHAP. XXI. When the Master was in Ch'an, he said, 'Let me +return! Let me return! The little children of my school are +ambitious and too hasty. They are accomplished and complete so +far, but they do not know how to restrict and shape themselves.' + CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not keep +the former wickednesses of men in mind, and hence the +resentments directed towards them were few.' + CHAP. XXIII. The Master said, 'Who says of Wei-shang Kao + +that he is upright? One begged some vinegar of him, and he begged +it of a neighbor and gave it to the man.' + CHAP. XXIV. The Master said, 'Fine words, an insinuating +appearance, and excessive respect;-- Tso Ch'iu-ming was ashamed +of them. I also am ashamed of them. To conceal resentment against +a person, and appear friendly with him;-- Tso Ch'iu-ming was +ashamed of such conduct. I also am ashamed of it.' + CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the +Master said to them, 'Come, let each of you tell his wishes.' + 2. Tsze-lu said, 'I should like, having chariots and horses, and +light fur dresses, to share them with my friends, and though they +should spoil them, I would not be displeased.' + 3. Yen Yuan said, 'I should like not to boast of my excellence, +nor to make a display of my meritorious deeds.' + 4. Tsze-lu then said, 'I should like, sir, to hear your wishes.' +The Master said, 'They are, in regard to the aged, to give them rest; +in regard to friends, to show them sincerity; in regard to the young, +to treat them tenderly.' + CHAP. XXVI. The Master said, 'It is all over! I have not yet +seen one who could perceive his faults, and inwardly accuse +himself.' + CHAP. XXVII. The Master said, 'In a hamlet of ten families, +there may be found one honourable and sincere as I am, but not so +fond of learning.' + +BOOK VI. YUNG YEY. + + CHAP. I. 1. The Master said, 'There is Yung!-- He might occupy +the place of a prince.' + 2. Chung-kung asked about Tsze-sang Po-tsze. The Master +said, 'He may pass. He does not mind small matters.' + 3. Chung-kung said, 'If a man cherish in himself a reverential +feeling of the necessity of attention to business, though he may be +easy in small matters in his government of the people, that may be +allowed. But if he cherish in himself that easy feeling, and also +carry it out in his practice, is not such an easy mode of procedure +excessive?' + 4. The Master said, 'Yung's words are right.' + + CHAP. II. The Duke Ai asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; HE loved to +learn. He did not transfer his anger; he did not repeat a fault. +Unfortunately, his appointed time was short and he died; and now +there is not such another. I have not yet heard of any one who +loves to learn as he did.' + CHAP. III. 1. Tsze-hwa being employed on a mission to Ch'i, +the disciple Zan requested grain for his mother. The Master said, +'Give her a fu.' Yen requested more. 'Give her an yu,' said the +Master. Yen gave her five ping. + 2. The Master said, 'When Ch'ih was proceeding to Ch'i, he had +fat horses to his carriage, and wore light furs. I have heard that + +a superior man helps the distressed, but does not add to the wealth +of the rich.' + 3. Yuan Sze being made governor of his town by the Master, +he gave him nine hundred measures of grain, but Sze declined +them. + 4. The Master said, 'Do not decline them. May you not give +them away in the neighborhoods, hamlets, towns, and villages?' + CHAP. IV. The Master, speaking of Chung-kung, said, 'If the +calf of a brindled cow be red and horned, although men may not +wish to use it, would the spirits of the mountains and rivers put it +aside?' + CHAP. V. The Master said, 'Such was Hui that for three months +there would be nothing in his mind contrary to perfect virtue. The +others may attain to this on some days or in some months, but +nothing more.' + + CHAP. VI. Chi K'ang asked about Chung-yu, whether he was fit +to be employed as an officer of government. The Master said, 'Yu is +a man of decision; what difficulty would he find in being an officer +of government?' K'ang asked, 'Is Ts'ze fit to be employed as an +officer of government?' and was answered, 'Ts'ze is a man of +intelligence; what difficulty would he find in being an officer of +government?' And to the same question about Ch'iu the Master +gave the same reply, saying, 'Ch'iu is a man of various ability.' + CHAP. VII. The chief of the Chi family sent to ask Min Tsze- +ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline the offer +for me politely. If any one come again to me with a second +invitation, I shall be obliged to go and live on the banks of the +Wan.' + + CHAP. VIII. Po-niu being ill, the Master went to ask for him. +He took hold of his hand through the window, and said, 'It is killing +him. It is the appointment of Heaven, alas! That such a man should +have such a sickness! That such a man should have such a sickness!' + CHAP. IX. The Master said, 'Admirable indeed was the +virtue of Hui! With a single bamboo dish of rice, a single gourd dish +of drink, and living in his mean narrow lane, while others could not +have endured the distress, he did not allow his joy to be affected by +it. Admirable indeed was the virtue of Hui!' + CHAP. X. Yen Ch'iu said, 'It is not that I do not delight in your +doctrines, but my strength is insufficient.' The Master said, 'Those +whose strength is insufficient give over in the middle of the way +but now you limit yourself.' + + CHAP. XI. The Master said to Tsze-hsia, 'Do you be a scholar +after the style of the superior man, and not after that of the mean +man.' + CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the Master +said to him, 'Have you got good men there?' He answered, 'There is +Tan-t'ai Mieh-ming, who never in walking takes a short cut, and +never comes to my office, excepting on public business.' + CHAP. XIII. The Master said, 'Mang Chih-fan does not boast of +his merit. Being in the rear on an occasion of flight, when they were +about to enter the gate, he whipped up his horse, saying, "It is not +that I dare to be last. My horse would not advance."' + + CHAP. XIV. The Master said, 'Without the specious speech of +the litanist T'o and the beauty of the prince Chao of Sung, it is +difficult to escape in the present age.' + CHAP. XV. The Master said, 'Who can go out but by the door? +How is it that men will not walk according to these ways?' + CHAP. XVI. The Master said, 'Where the solid qualities are in +excess of accomplishments, we have rusticity; where the +accomplishments are in excess of the solid qualities, we have the +manners of a clerk. When the accomplishments and solid qualities +are equally blended, we then have the man of virtue.' + CHAP. XVII. The Master said, 'Man is born for uprightness. If +a man lose his uprightness, and yet live, his escape from death is +the effect of mere good fortune.' + + CHAP. XVIII. The Master said, 'They who know the truth are +not equal to those who love it, and they who love it are not equal to +those who delight in it.' + CHAP. XIX. The Master said, 'To those whose talents are above +mediocrity, the highest subjects may be announced. To those who +are below mediocrity, the highest subjects may not be announced.' + CHAP. XX. Fan Ch'ih asked what constituted wisdom. The +Master said, 'To give one's self earnestly to the duties due to men, +and, while respecting spiritual beings, to keep aloof from them, may +be called wisdom.' He asked about perfect virtue. The Master said, +'The man of virtue makes the difficulty to be overcome his first +business, and success only a subsequent consideration;-- this may +be called perfect virtue.' + + CHAP. XXI. The Master said, 'The wise find pleasure in water; +the virtuous find pleasure in hills. The wise are active; the virtuous +are tranquil. The wise are joyful; the virtuous are long-lived.' + CHAP. XXII. The Master said, 'Ch'i, by one change, would come +to the State of Lu. Lu, by one change, would come to a State where +true principles predominated.' + CHAP. XXIII. The Master said, 'A cornered vessel without +corners.-- A strange cornered vessel! A strange cornered vessel!' + CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man, +though it be told him,-- 'There is a man in the well' will go in after +him, I suppose.' Confucius said, 'Why should he do so?' A superior + +man may be made to go to the well, but he cannot be made to go +down into it. He may be imposed upon, but he cannot be fooled.' + CHAP. XXV. The Master said, 'The superior man, extensively +studying all learning, and keeping himself under the restraint of +the rules of propriety, may thus likewise not overstep what is +right.' + CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu was +displeased, on which the Master swore, saying, 'Wherein I have +done improperly, may Heaven reject me, may Heaven reject me!' + CHAP. XXVII. The Master said, 'Perfect is the virtue which is + +according to the Constant Mean! Rare for a long time has been its +practise among the people.' + CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a man +extensively conferring benefits on the people, and able to assist all, +what would you say of him? Might he be called perfectly virtuous?' +The Master said, 'Why speak only of virtue in connexion with him? +Must he not have the qualities of a sage? Even Yao and Shun were +still solicitous about this. + 2. 'Now the man of perfect virtue, wishing to be established +himself, seeks also to establish others; wishing to be enlarged +himself, he seeks also to enlarge others. + 3. 'To be able to judge of others by what is nigh in ourselves;-- +this may be called the art of virtue.' + +BOOK VII. SHU R. + + CHAP. I. The Master said, 'A transmitter and not a maker, +believing in and loving the ancients, I venture to compare myself +with our old P'ang.' + CHAP. II. The Master said, 'The silent treasuring up of +knowledge; learning without satiety; and instructing others without +being wearied:-- which one of these things belongs to me?' + CHAP. III. The Master said, 'The leaving virtue without proper +cultivation; the not thoroughly discussing what is learned; not being +able to move towards righteousness of which a knowledge is +gained; and not being able to change what is not good:-- these are +the things which occasion me solicitude.' + + CHAP. IV. When the Master was unoccupied with business, his +manner was easy, and he looked pleased. + CHAP. V. The Master said, 'Extreme is my decay. For a long +time, I have not dreamed, as I was wont to do, that I saw the duke +of Chau.' + CHAP. VI. 1. The Master said, 'Let the will be set on the path +of duty. + 2. 'Let every attainment in what is good be firmly grasped. + 3. 'Let perfect virtue be accorded with. + 4. 'Let relaxation and enjoyment be found in the polite arts.' + + CHAP. VII. The Master said, 'From the man bringing his +bundle of dried flesh for my teaching upwards, I have never +refused instruction to any one.' + CHAP. VIII. The Master said, 'I do not open up the truth to +one who is not eager to get knowledge, nor help out any one who is +not anxious to explain himself. When I have presented one corner +of a subject to any one, and he cannot from it learn the other three, +I do not repeat my lesson.' + CHAP. IX. 1. When the Master was eating by the side of a +mourner, he never ate to the full. + 2. He did not sing on the same day in which he had been +weeping. + CHAP. X. 1. The Master said to Yen Yuan, 'When called to +office, to undertake its duties; when not so called, to lie retired;-- it +is only I and you who have attained to this.' + 2. Tsze-lu said, 'If you had the conduct of the armies of a +great State, whom would you have to act with you?' + 3. The Master said, 'I would not have him to act with me, who +will unarmed attack a tiger, or cross a river without a boat, dying +without any regret. My associate must be the man who proceeds to +action full of solicitude, who is fond of adjusting his plans, and then +carries them into execution.' + CHAP. XI. The Master said, 'If the search for riches is sure to +be successful, though I should become a groom with whip in hand +to get them, I will do so. As the search may not be successful, I will +follow after that which I love.' + CHAP. XII. The things in reference to which the Master +exercised the greatest caution were -- fasting, war, and sickness. + + CHAP. XIII. When the Master was in Ch'i, he heard the Shao, +and for three months did not know the taste of flesh. 'I did not +think'' he said, 'that music could have been made so excellent as +this.' + CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of +Wei?' Tsze-kung said, 'Oh! I will ask him.' + 2. He went in accordingly, and said, 'What sort of men were +Po-i and Shu-ch'i?' 'They were ancient worthies,' said the Master. +'Did they have any repinings because of their course?' The Master +again replied, 'They sought to act virtuously, and they did so; what +was there for them to repine about?' On this, Tsze-kung went out +and said, 'Our Master is not for him.' + + CHAP. XV. The Master said, 'With coarse rice to eat, with +water to drink, and my bended arm for a pillow;-- I have still joy in +the midst of these things. Riches and honours acquired by +unrighteousness, are to me as a floating cloud.' + CHAP. XVI. The Master said, 'If some years were added to my +life, I would give fifty to the study of the Yi, and then I might come +to be without great faults.' + CHAP. XVII The Master's frequent themes of discourse were-- +the Odes, the History, and the maintenance of the Rules of +Propriety. On all these he frequently discoursed. + + CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about +Confucius, and Tsze-lu did not answer him. + 2. The Master said, 'Why did you not say to him,-- He is +simply a man, who in his eager pursuit (of knowledge) forgets his +food, who in the joy of its attainment forgets his sorrows, and who +does not perceive that old age is coming on?' + CHAP. XIX. The Master said, 'I am not one who was born in +the possession of knowledge; I am one who is fond of antiquity, and +earnest in seeking it there.' + CHAP. XX. The subjects on which the Master did not talk, +were-- extraordinary things, feats of strength, disorder, and +spiritual beings. + + CHAP. XXI. The Master said, 'When I walk along with two +others, they may serve me as my teachers. I will select their good +qualities and follow them, their bad qualities and avoid them.' + CHAP. XXII. The Master said, 'Heaven produced the virtue +that is in me. Hwan T'ui-- what can he do to me?' + CHAP. XXIII. The Master said, 'Do you think, my disciples, that +I have any concealments? I conceal nothing from you. There is +nothing which I do that is not shown to you, my disciples;-- that is +my way.' + CHAP. XXIV. There were four things which the Master +taught,-- letters, ethics, devotion of soul, and truthfulness. + + CHAP. XXV. 1. The Master said, 'A sage it is not mine to see; +could I see a man of real talent and virtue, that would satisfy me.' + 2. The Master said, 'A good man it is not mine to see; could I +see a man possessed of constancy, that would satisfy me. + 3. 'Having not and yet affecting to have, empty and yet +affecting to be full, straitened and yet affecting to be at ease:-- it is +difficult with such characteristics to have constancy.' + CHAP. XXVI. The Master angled,-- but did not use a net. He +shot,-- but not at birds perching. + CHAP. XXVII. The Master said, 'There may be those who act +without knowing why. I do not do so. Hearing much and selecting +what is good and following it; seeing much and keeping it in +memory:-- this is the second style of knowledge.' + + CHAP. XXVIII. 1. It was difficult to talk (profitably and +reputably) with the people of Hu-hsiang, and a lad of that place +having had an interview with the Master, the disciples doubted. + 2. The Master said, 'I admit people's approach to me without +committing myself as to what they may do when they have retired. +Why must one be so severe? If a man purify himself to wait upon +me, I receive him so purified, without guaranteeing his past +conduct.' + CHAP. XXIX. The Master said, 'Is virtue a thing remote? I wish +to be virtuous, and lo! virtue is at hand.' + CHAP. XXX. 1. The minister of crime of Ch'an asked whether +the duke Chao knew propriety, and Confucius said, 'He knew +propriety.' + 2. Confucius having retired, the minister bowed to Wu-ma Ch'i + +to come forward, and said, 'I have heard that the superior man is +not a partisan. May the superior man be a partisan also? The prince +married a daughter of the house of Wu, of the same surname with +himself, and called her,-- "The elder Tsze of Wu." If the prince +knew propriety, who does not know it?' + 3. Wu-ma Ch'i reported these remarks, and the Master said, 'I +am fortunate! If I have any errors, people are sure to know them.' + CHAP. XXXI. When the Master was in company with a person +who was singing, if he sang well, he would make him repeat the +song, while he accompanied it with his own voice. + CHAP. XXXII. The Master said, 'In letters I am perhaps equal +to other men, but the character of the superior man, carrying out in +his conduct what he professes, is what I have not yet attained to.' + + CHAP. XXXIII. The Master said, 'The sage and the man of +perfect virtue;-- how dare I rank myself with them? It may simply +be said of me, that I strive to become such without satiety, and +teach others without weariness.' Kung-hsi Hwa said, 'This is just +what we, the disciples, cannot imitate you in.' + CHAP. XXXIV. The Master being very sick, Tsze-lu asked leave +to pray for him. He said, 'May such a thing be done?' Tsze-lu +replied, 'It may. In the Eulogies it is said, "Prayer has been made +for thee to the spirits of the upper and lower worlds."' The Master +said, 'My praying has been for a long time.' + + CHAP. XXXV. The Master said, 'Extravagance leads to +insubordination, and parsimony to meanness. It is better to be +mean than to be insubordinate.' + CHAP. XXXVI. The Master said, 'The superior man is satisfied +and composed; the mean man is always full of distress.' + CHAP. XXXVII. The Master was mild, and yet dignified; +majestic, and yet not fierce; respectful, and yet easy. + +BOOK VIII. T'AI-PO. + + CHAP. I. The Master said, 'T'ai-po may be said to have +reached the highest point of virtuous action. Thrice he declined the +kingdom, and the people in ignorance of his motives could not +express their approbation of his conduct.' + + CHAP. II. 1. The Master said, 'Respectfulness, without the +rules of propriety, becomes laborious bustle; carefulness, without +the rules of propriety, becomes timidity; boldness, without the rules +of propriety, becomes insubordination; straightforwardness, +without the rules of propriety, becomes rudeness. + 2. 'When those who are in high stations perform well all their +duties to their relations, the people are aroused to virtue. When old +friends are not neglected by them, the people are preserved from +meanness.' + CHAP. III. The philosopher Tsang being ill, he called to him +the disciples of his school, and said, 'Uncover my feet, uncover my +hands. It is said in the Book of Poetry, "We should be apprehensive +and cautious, as if on the brink of a deep gulf, as if treading on thin +ice," and so have I been. Now and hereafter, I know my escape +from all injury to my person, O ye, my little children.' + + CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang +went to ask how he was. + 2. Tsang said to him, 'When a bird is about to die, its notes are +mournful; when a man is about to die, his words are good. + 3. 'There are three principles of conduct which the man of +high rank should consider specially important:-- that in his +deportment and manner he keep from violence and heedlessness; +that in regulating his countenance he keep near to sincerity; and +that in his words and tones he keep far from lowness and +impropriety. As to such matters as attending to the sacrificial +vessels, there are the proper officers for them.' + + CHAP. V. The philosopher Tsang said, 'Gifted with ability, and +yet putting questions to those who were not so; possessed of much, +and yet putting questions to those possessed of little; having, as +though he had not; full, and yet counting himself as empty; +offended against, and yet entering into no altercation; formerly I +had a friend who pursued this style of conduct.' + CHAP. VI. The philosopher Tsang said, 'Suppose that there is +an individual who can be entrusted with the charge of a young +orphan prince, and can be commissioned with authority over a state +of a hundred li, and whom no emergency however great can drive +from his principles:-- is such a man a superior man? He is a +superior man indeed.' + CHAP. VII. 1. The philosopher Tsang said, 'The officer may not +be without breadth of mind and vigorous endurance. His burden is +heavy and his course is long. + + 2. 'Perfect virtue is the burden which he considers it is his to +sustain;-- is it not heavy? Only with death does his course stop;-- is +it not long? + CHAP. VIII. 1. The Master said, 'It is by the Odes that the +mind is aroused. + 2. 'It is by the Rules of Propriety that the character is +established. + 3. 'It is from Music that the finish is received.' + CHAP. IX. The Master said, 'The people may be made to follow +a path of action, but they may not be made to understand it.' + CHAP. X. The Master said, 'The man who is fond of daring and +is dissatisfied with poverty, will proceed to insubordination. So will +the man who is not virtuous, when you carry your dislike of him to +an extreme.' + + CHAP. XI. The Master said, 'Though a man have abilities as +admirable as those of the Duke of Chau, yet if he be proud and +niggardly, those other things are really not worth being looked at.' + CHAP. XII. The Master said, 'It is not easy to find a man who +has learned for three years without coming to be good.' + CHAP. XIII. 1. The Master said, 'With sincere faith he unites +the love of learning; holding firm to death, he is perfecting the +excellence of his course. + 2. 'Such an one will not enter a tottering State, nor dwell in a +disorganized one. When right principles of government prevail in +the kingdom, he will show himself; when they are prostrated, he +will keep concealed. + 3. 'When a country is well-governed, poverty and a mean +condition are things to be ashamed of. When a country is ill- +governed, riches and honour are things to be ashamed of.' + + CHAP. XIV. The Master said, 'He who is not in any particular +office, has nothing to do with plans for the administration of its +duties.' + CHAP. XV. The Master said, 'When the music master Chih first +entered on his office, the finish of the Kwan Tsu was magnificent;-- +how it filled the ears!' + CHAP. XVI. The Master said, 'Ardent and yet not upright; +stupid and yet not attentive; simple and yet not sincere:-- such +persons I do not understand.' + CHAP. XVII. The Master said, 'Learn as if you could not reach +your object, and were always fearing also lest you should lose it.' + CHAP. XVIII. The Master said, 'How majestic was the manner +in which Shun and Yu held possession of the empire, as if it were +nothing to them!' + + CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a +sovereign! How majestic was he! It is only Heaven that is grand, +and only Yao corresponded to it. How vast was his virtue! The +people could find no name for it. + 2. 'How majestic was he in the works which he accomplished! +How glorious in the elegant regulations which he instituted!' + CHAP. XX. 1. Shun had five ministers, and the empire was +well-governed. + 2. King Wu said, 'I have ten able ministers.' + 3. Confucius said, 'Is not the saying that talents are difficult to +find, true? Only when the dynasties of T'ang and Yu met, were they +more abundant than in this of Chau, yet there was a woman among +them. The able ministers were no more than nine men. + + 4. 'King Wan possessed two of the three parts of the empire, +and with those he served the dynasty of Yin. The virtue of the +house of Chau may be said to have reached the highest point +indeed.' + CHAP. XXI. The Master said, 'I can find no flaw in the +character of Yu. He used himself coarse food and drink, but +displayed the utmost filial piety towards the spirits. His ordinary +garments were poor, but he displayed the utmost elegance in his +sacrificial cap and apron. He lived in a low mean house, but +expended all his strength on the ditches and water-channels. I can +find nothing like a flaw in Yu.' + +BOOK IX. TSZE HAN. + + CHAP. I. The subjects of which the Master seldom spoke +were-- profitableness, and also the appointments of Heaven, and +perfect virtue. + CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great +indeed is the philosopher K'ung! His learning is extensive, and yet +he does not render his name famous by any particular thing.' + 2. The Master heard the observation, and said to his disciples, +'What shall I practise? Shall I practise charioteering, or shall I +practise archery? I will practise charioteering.' + + CHAP. III. 1. The Master said, 'The linen cap is that prescribed +by the rules of ceremony, but now a silk one is worn. It is +economical, and I follow the common practice. + 2. 'The rules of ceremony prescribe the bowing below the hall, +but now the practice is to bow only after ascending it. That is +arrogant. I continue to bow below the hall, though I oppose the +common practice.' + CHAP. IV. There were four things from which the Master was +entirely free. He had no foregone conclusions, no arbitrary +predeterminations, no obstinacy, and no egoism. + CHAP. V. 1. The Master was put in fear in K'wang. + 2. He said, 'After the death of King Wan, was not the cause of +truth lodged here in me? + + 3. 'If Heaven had wished to let this cause of truth perish, then +I, a future mortal, should not have got such a relation to that cause. +While Heaven does not let the cause of truth perish, what can the +people of K'wang do to me?' + CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May we +not say that your Master is a sage? How various is his ability!' + 2. Tsze-kung said, 'Certainly Heaven has endowed him +unlimitedly. He is about a sage. And, moreover, his ability is +various.' + 3. The Master heard of the conversation and said, 'Does the +high officer know me? When I was young, my condition was low, +and therefore I acquired my ability in many things, but they were +mean matters. Must the superior man have such variety of ability? +He does not need variety of ability.' + 4. Lao said, 'The Master said, "Having no official employment, +I acquired many arts."' + + CHAP. VII. The Master said, 'Am I indeed possessed of +knowledge? I am not knowing. But if a mean person, who appears +quite empty-like, ask anything of me, I set it forth from one end to +the other, and exhaust it.' + CHAP. VIII. The Master said, 'The FANG bird does not come; +the river sends forth no map:-- it is all over with me!' + CHAP. IX. When the Master saw a person in a mourning dress, +or any one with the cap and upper and lower garments of full +dress, or a blind person, on observing them approaching, though +they were younger than himself, he would rise up, and if he had to +pass by them, he would do so hastily. + + CHAP. X. 1. Yen Yuan, in admiration of the Master's doctrines, +sighed and said, 'I looked up to them, and they seemed to become +more high; I tried to penetrate them, and they seemed to become +more firm; I looked at them before me, and suddenly they seemed +to be behind. + 2. 'The Master, by orderly method, skilfully leads men on. He +enlarged my mind with learning, and taught me the restraints of +propriety. + 3. 'When I wish to give over the study of his doctrines, I +cannot do so, and having exerted all my ability, there seems +something to stand right up before me; but though I wish to follow +and lay hold of it, I really find no way to do so.' + CHAP. XI. 1. The Master being very ill, Tsze-lu wished the +disciples to act as ministers to him. + 2. During a remission of his illness, he said, 'Long has the +conduct of Yu been deceitful! By pretending to have ministers when +I have them not, whom should I impose upon? Should I impose +upon Heaven? + + 3. 'Moreover, than that I should die in the hands of ministers, +is it not better that I should die in the hands of you, my disciples? +And though I may not get a great burial, shall I die upon the road?' + CHAP. XII. Tsze-kung said, 'There is a beautiful gem here. +Should I lay it up in a case and keep it? or should I seek for a good +price and sell it?' The Master said, 'Sell it! Sell it! But I would wait +for one to offer the price.' + CHAP. XIII. 1. The Master was wishing to go and live among +the nine wild tribes of the east. + 2. Some one said, 'They are rude. How can you do such a +thing?' The Master said, 'If a superior man dwelt among them, what +rudeness would there be?' + CHAP. XIV. The Master said, 'I returned from Wei to Lu, and +then the music was reformed, and the pieces in the Royal songs and +Praise songs all found their proper places.' + + CHAP. XV. The Master said, 'Abroad, to serve the high +ministers and nobles; at home, to serve one's father and elder +brothers; in all duties to the dead, not to dare not to exert one's self; +and not to be overcome of wine:-- which one of these things do I +attain to?' + CHAP. XVI. The Master standing by a stream, said, 'It passes +on just like this, not ceasing day or night!' + CHAP. XVII. The Master said, 'I have not seen one who loves +virtue as he loves beauty.' + CHAP. XVIII. The Master said, 'The prosecution of learning +may be compared to what may happen in raising a mound. If there +want but one basket of earth to complete the work, and I stop, the + +stopping is my own work. It may be compared to throwing down +the earth on the level ground. Though but one basketful is thrown +at a time, the advancing with it is my own going forward.' + CHAP. XIX. The Master said, 'Never flagging when I set forth +anything to him;-- ah! that is Hui.' + CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his +constant advance. I never saw him stop in his progress.' + CHAP. XXI. The Master said, 'There are cases in which the +blade springs, but the plant does not go on to flower! There are +cases where it flowers, but no fruit is subsequently produced!' + CHAP. XXII. The Master said, 'A youth is to be regarded with +respect. How do we know that his future will not be equal to our +present? If he reach the age of forty or fifty, and has not made +himself heard of, then indeed he will not be worth being regarded +with respect.' + + CHAP. XXV. The Master said, 'Can men refuse to assent to the +words of strict admonition? But it is reforming the conduct because +of them which is valuable. Can men refuse to be pleased with words +of gentle advice? But it is unfolding their aim which is valuable. If a +man be pleased with these words, but does not unfold their aim, +and assents to those, but does not reform his conduct, I can really +do nothing with him.' + CHAP. XXIV. The Master said, 'Hold faithfulness and sincerity +as first principles. Have no friends not equal to yourself. When you +have faults, do not fear to abandon them.' + CHAP. XXV. The Master said, 'The commander of the forces of +a large state may be carried off, but the will of even a common man +cannot be taken from him.' + + CHAP. XXVI. 1. The Master said, 'Dressed himself in a tattered +robe quilted with hemp, yet standing by the side of men dressed in +furs, and not ashamed;-- ah! it is Yu who is equal to this! + 2. '"He dislikes none, he covets nothing;-- what can he do but +what is good!"' + 3. Tsze-lu kept continually repeating these words of the ode, +when the Master said, 'Those things are by no means sufficient to +constitute (perfect) excellence.' + CHAP. XXVII. The Master said, 'When the year becomes cold, +then we know how the pine and the cypress are the last to lose +their leaves.' + CHAP. XXVIII. The Master said, 'The wise are free from +perplexities; the virtuous from anxiety; and the bold from fear.' + CHAP. XXIX. The Master said, 'There are some with whom we +may study in common, but we shall find them unable to go along + +with us to principles. Perhaps we may go on with them to +principles, but we shall find them unable to get established in those +along with us. Or if we may get so established along with them, we +shall find them unable to weigh occurring events along with us.' + CHAP. XXX. 1. How the flowers of the aspen-plum flutter and +turn! Do I not think of you? But your house is distant. + 2. The Master said, 'It is the want of thought about it. How is +it distant?' + +BOOK X. HEANG TANG. + + CHAP. I. 1. Confucius, in his village, looked simple and sincere, +and as if he were not able to speak. + 2. When he was in the prince's ancestorial temple, or in the +court, he spoke minutely on every point, but cautiously. + CHAP II. 1. When he was waiting at court, in speaking with +the great officers of the lower grade, he spake freely, but in a +straightforward manner; in speaking with those of the higher grade, +he did so blandly, but precisely. + 2. When the ruler was present, his manner displayed +respectful uneasiness; it was grave, but self-possessed. + + CHAP. III. 1. When the prince called him to employ him in the +reception of a visitor, his countenance appeared to change, and his +legs to move forward with difficulty. + 2. He inclined himself to the other officers among whom he +stood, moving his left or right arm, as their position required, but +keeping the skirts of his robe before and behind evenly adjusted. + 3. He hastened forward, with his arms like the wings of a +bird. + 4. When the guest had retired, he would report to the prince, +'The visitor is not turning round any more.' + CHAP. IV. 1. When he entered the palace gate, he seemed to +bend his body, as if it were not sufficient to admit him. + 2. When he was standing, he did not occupy the middle of the +gate-way; when he passed in or out, he did not tread upon the +threshold. + 3. When he was passing the vacant place of the prince, his +countenance appeared to change, and his legs to bend under him, +and his words came as if he hardly had breath to utter them. + 4. He ascended the reception hall, holding up his robe with +both his hands, and his body bent; holding in his breath also, as if +he dared not breathe. + 5. When he came out from the audience, as soon as he had +descended one step, he began to relax his countenance, and had a +satisfied look. When he had got to the bottom of the steps, he +advanced rapidly to his place, with his arms like wings, and on +occupying it, his manner still showed respectful uneasiness. + CHAP. V. 1. When he was carrying the scepter of his ruler, he +seemed to bend his body, as if he were not able to bear its weight. +He did not hold it higher than the position of the hands in making + +a bow, nor lower than their position in giving anything to another. +His countenance seemed to change, and look apprehensive, and he +dragged his feet along as if they were held by something to the +ground. + 2. In presenting the presents with which he was charged, he +wore a placid appearance. + 3. At his private audience, he looked highly pleased. + CHAP. VI. 1. The superior man did not use a deep purple, or a +puce colour, in the ornaments of his dress. + 2. Even in his undress, he did not wear anything of a red or +reddish colour. + 3. In warm weather, he had a single garment either of coarse +or fine texture, but he wore it displayed over an inner garment. + 4. Over lamb's fur he wore a garment of black; over fawn's fur +one of white; and over fox's fur one of yellow. + + 5. The fur robe of his undress was long, with the right sleeve +short. + 6. He required his sleeping dress to be half as long again as +his body. + 7. When staying at home, he used thick furs of the fox or the +badger. + 8. When he put off mourning, he wore all the appendages of +the girdle. + 9. His under-garment, except when it was required to be of +the curtain shape, was made of silk cut narrow above and wide +below. + 10. He did not wear lamb's fur or a black cap, on a visit of +condolence. + 11. On the first day of the month he put on his court robes, +and presented himself at court. + + CHAP. VII. 1. When fasting, he thought it necessary to have +his clothes brightly clean and made of linen cloth. + 2. When fasting, he thought it necessary to change his food, +and also to change the place where he commonly sat in the +apartment. + CHAP. VIII. 1. He did not dislike to have his rice finely +cleaned, nor to have his minced meat cut quite small. + 2. He did not eat rice which had been injured by heat or damp +and turned sour, nor fish or flesh which was gone. He did not eat +what was discoloured, or what was of a bad flavour, nor anything +which was ill-cooked, or was not in season. + 3. He did not eat meat which was not cut properly, nor what +was served without its proper sauce. + 4. Though there might be a large quantity of meat, he would +not allow what he took to exceed the due proportion for the rice. It +was only in wine that he laid down no limit for himself, but he did +not allow himself to be confused by it. + 5. He did not partake of wine and dried meat bought in the +market. + 6. He was never without ginger when he ate. + 7. He did not eat much. + 8. When he had been assisting at the prince's sacrifice, he did +not keep the flesh which he received overnight. The flesh of his +family sacrifice he did not keep over three days. If kept over three +days, people could not eat it. + 9. When eating, he did not converse. When in bed, he did not +speak. + 10. Although his food might be coarse rice and vegetable +soup, he would offer a little of it in sacrifice with a grave, respectful +air. + CHAP. IX. If his mat was not straight, he did not sit on it. + CHAP. X. 1. When the villagers were drinking together, on +those who carried staffs going out, he went out immediately after. + 2. When the villagers were going through their ceremonies to +drive away pestilential influences, he put on his court robes and +stood on the eastern steps. + + CHAP. XI. 1. When he was sending complimentary inquiries to +any one in another State, he bowed twice as he escorted the +messenger away. + 2. Chi K'ang having sent him a present of physic, he bowed +and received it, saying, 'I do not know it. I dare not taste it.' + CHAP. XII. The stable being burned down, when he was at +court, on his return he said, 'Has any man been hurt?' He did not +ask about the horses. + CHAP. XIII. 1. When the prince sent him a gift of cooked meat, +he would adjust his mat, first taste it, and then give it away to +others. When the prince sent him a gift of undressed meat, he +would have it cooked, and offer it to the spirits of his ancestors. +When the prince sent him a gift of a living animal, he would keep it +alive. + 2. When he was in attendance on the prince and joining in the +entertainment, the prince only sacrificed. He first tasted everything. + + 3. When he was ill and the prince came to visit him, he had +his head to the east, made his court robes be spread over him, and +drew his girdle across them. + 4. When the prince's order called him, without waiting for his +carriage to be yoked, he went at once. + CHAP. XIV. When he entered the ancestral temple of the +State, he asked about everything. + CHAP. XV. 1. When any of his friends died, if he had no +relations who could be depended on for the necessary offices, he +would say, 'I will bury him.' + 2. When a friend sent him a present, though it might be a +carriage and horses, he did not bow. + 3. The only present for which he bowed was that of the flesh +of sacrifice. + CHAP. XVI. 1. In bed, he did not lie like a corpse. At home, he +did not put on any formal deportment. + 2. When he saw any one in a mourning dress, though it might +be an acquaintance, he would change countenance; when he saw +any one wearing the cap of full dress, or a blind person, though he +might be in his undress, he would salute them in a ceremonious +manner. + 3. To any person in mourning he bowed forward to the +crossbar of his carriage; he bowed in the same way to any one +bearing the tables of population. + 4. When he was at an entertainment where there was an +abundance of provisions set before him, he would change +countenance and rise up. + 5. On a sudden clap of thunder, or a violent wind, he would +change countenance. + CHAP. XVII. 1. When he was about to mount his carriage, he +would stand straight, holding the cord. + 2. When he was in the carriage, he did not turn his head quite +round, he did not talk hastily, he did not point with his hands. + CHAP. XVIII. 1. Seeing the countenance, it instantly rises. It +flies round, and by and by settles. + 2. The Master said, 'There is the hen-pheasant on the hill +bridge. At its season! At its season!' Tsze-lu made a motion to it. +Thrice it smelt him and then rose. + +BOOK XI. HSIEN TSIN. + + CHAP. I. 1. The Master said, 'The men of former times, in the +matters of ceremonies and music were rustics, it is said, while the +men of these latter times, in ceremonies and music, are +accomplished gentlemen. + 2. 'If I have occasion to use those things, I follow the men of +former times.' + CHAP. II. 1. The Master said, 'Of those who were with me in +Ch'an and Ts'ai, there are none to be found to enter my door.' + 2. Distinguished for their virtuous principles and practice, +there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; +for their ability in speech, Tsai Wo and Tsze-kung; for their +adminis- + +trative talents, Zan Yu and Chi Lu; for their literary acquirements, +Tsze-yu and Tsze-hsia. + CHAP. III. The Master said, 'Hui gives me no assistance. There +is nothing that I say in which he does not delight.' + CHAP. IV. The Master said, 'Filial indeed is Min Tsze-ch'ien! +Other people say nothing of him different from the report of his +parents and brothers.' + CHAP. V. Nan Yung was frequently repeating the lines about a +white scepter stone. Confucius gave him the daughter of his elder +brother to wife. + + CHAP. VI. Chi K'ang asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; he loved to +learn. Unfortunately his appointed time was short, and he died. +Now there is no one who loves to learn, as he did.' + CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the +carriage of the Master to sell and get an outer shell for his son's +coffin. + 2. The Master said, 'Every one calls his son his son, whether +he has talents or has not talents. There was Li; when he died, he +had a coffin but no outer shell. I would not walk on foot to get a +shell for him, because, having followed in the rear of the great +officers, it was not proper that I should walk on foot.' + CHAP. VIII. When Yen Yuan died, the Master said, 'Alas! +Heaven is destroying me! Heaven is destroying me!' + + CHAP. IX. 1. When Yen Yuan died, the Master bewailed him +exceedingly, and the disciples who were with him said, 'Master, +your grief is excessive?' + 2. 'Is it excessive?' said he. + 3. 'If I am not to mourn bitterly for this man, for whom +should I mourn?' + CHAP. X. 1. When Yen Yuan died, the disciples wished to give +him a great funeral, and the Master said, 'You may not do so.' + 2. The disciples did bury him in great style. + 3. The Master said, 'Hui behaved towards me as his father. I +have not been able to treat him as my son. The fault is not mine; it +belongs to you, O disciples.' + CHAP. XI. Chi Lu asked about serving the spirits of the dead. +The Master said, 'While you are not able to serve men, how can you +serve their spirits?' Chi Lu added, 'I venture to ask about + +death?' He was answered, 'While you do not know life, how can you +know about death?' + CHAP. XII. 1. The disciple Min was standing by his side, +looking bland and precise; Tsze-lu, looking bold and soldierly; Zan +Yu and Tsze-kung, with a free and straightforward manner. The +Master was pleased. + 2. He said, 'Yu, there!-- he will not die a natural death.' + CHAP. XIII. 1. Some parties in Lu were going to take down +and rebuild the Long Treasury. + 2. Min Tsze-ch'ien said, 'Suppose it were to be repaired after +its old style;-- why must it be altered and made anew?' + 3. The Master said, 'This man seldom speaks; when he does, +he is sure to hit the point.' + + CHAP. XIV. 1. The Master said, 'What has the lute of Yu to do +in my door?' + 2. The other disciples began not to respect Tsze-lu. The +Master said, 'Yu has ascended to the hall, though he has not yet +passed into the inner apartments.' + CHAP. XV. 1. Tsze-kung asked which of the two, Shih or +Shang, was the superior. The Master said, 'Shih goes beyond the due +mean, and Shang does not come up to it.' + 2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I +suppose.' + 3. The Master said, 'To go beyond is as wrong as to fall short.' + CHAP. XVI. 1. The head of the Chi family was richer than the +duke of Chau had been, and yet Ch'iu collected his imposts for him, +and increased his wealth. + + 2. The Master said, 'He is no disciple of mine. My little +children, beat the drum and assail him.' + CHAP. XVII. 1. Ch'ai is simple. + 2. Shan is dull. + 3. Shih is specious. + 4. Yu is coarse. + CHAP. XVIII. 1. The Master said, 'There is Hui! He has nearly +attained to perfect virtue. He is often in want. + 2. 'Ts'ze does not acquiesce in the appointments of Heaven, +and his goods are increased by him. Yet his judgments are often +correct.' + CHAP. XIX. Tsze-chang asked what were the characteristics of + +the GOOD man. The Master said, 'He does not tread in the footsteps +of others, but moreover, he does not enter the chamber of the sage.' + CHAP. XX. The Master said, 'If, because a man's discourse +appears solid and sincere, we allow him to be a good man, is he +really a superior man? or is his gravity only in appearance?' + CHAP. XXI. Tsze-lu asked whether he should immediately +carry into practice what he heard. The Master said, 'There are your +father and elder brothers to be consulted;-- why should you act on +that principle of immediately carrying into practice what you hear?' +Zan Yu asked the same, whether he should immediately carry into +practice what he heard, and the Master answered, 'Immediately +carry into practice what you hear.' Kung-hsi Hwa said, 'Yu asked +whether he should carry immediately into practice what he heard, +and you said, "There are your father and elder brothers to be +consulted." Ch'iu asked whether he should immediately carry into +practice what he heard, and you said, "Carry it immediately into +practice." I, Ch'ih, am perplexed, and venture to ask you for an +explanation.' The Master said, 'Ch'iu is retiring and slow; therefore, + +I urged him forward. Yu has more than his own share of energy; +therefore I kept him back.' + CHAP. XXII. The Master was put in fear in K'wang and Yen +Yuan fell behind. The Master, on his rejoining him, said, 'I thought +you had died.' Hui replied, 'While you were alive, how should I +presume to die?' + CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and Zan +Ch'iu could be called great ministers. + 2. The Master said, 'I thought you would ask about some +extraordinary individuals, and you only ask about Yu and Ch'iu! + 3. 'What is called a great minister, is one who serves his +prince according to what is right, and when he finds he cannot do +so, retires. + + 4. 'Now, as to Yu and Ch'iu, they may be called ordinary +ministers.' + 5. Tsze-zan said, 'Then they will always follow their chief;-- +will they?' + 6. The Master said, 'In an act of parricide or regicide, they +would not follow him.' + CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor of Pi. + 2. The Master said, 'You are injuring a man's son.' + 3. Tsze-lu said, 'There are (there) common people and officers; +there are the altars of the spirits of the land and grain. Why must +one read books before he can be considered to have learned?' + 4. The Master said, 'It is on this account that I hate your +glib-tongued people.' + CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa +were sitting by the Master. + 2. He said to them, 'Though I am a day or so older than you, +do not think of that. + + 3. 'From day to day you are saying, "We are not known." If +some ruler were to know you, what would you like to do?' + 4. Tsze-lu hastily and lightly replied, 'Suppose the case of a +State of ten thousand chariots; let it be straitened between other +large States; let it be suffering from invading armies; and to this let +there be added a famine in corn and in all vegetables:-- if I were +intrusted with the government of it, in three years' time I could +make the people to be bold, and to recognise the rules of righteous +conduct.' The Master smiled at him. + 5. Turning to Yen Yu, he said, 'Ch'iu, what are your wishes?' +Ch'iu replied, 'Suppose a state of sixty or seventy li square, or one +of fifty or sixty, and let me have the government of it;-- in three +years' time, I could make plenty to abound among the people. As to +teaching them the principles of propriety, and music, I must wait +for the rise of a superior man to do that.' + + 6. 'What are your wishes, Ch'ih,' said the Master next to Kung- +hsi Hwa. Ch'ih replied, 'I do not say that my ability extends to these +things, but I should wish to learn them. At the services of the +ancestral temple, and at the audiences of the princes with the +sovereign, I should like, dressed in the dark square-made robe and +the black linen cap, to act as a small assistant.' + 7. Last of all, the Master asked Tsang Hsi, 'Tien, what are your +wishes?' Tien, pausing as he was playing on his lute, while it was +yet twanging, laid the instrument aside, and rose. 'My wishes,' he +said, 'are different from the cherished purposes of these three +gentlemen.' 'What harm is there in that?' said the Master; 'do you +also, as well as they, speak out your wishes.' Tien then said, 'In this, +the last month of spring, with the dress of the season all complete, +along with five or six young men who have assumed the cap, and +six or seven boys, I would wash in the I, enjoy the breeze among +the rain altars, and return home singing.' The Master heaved a sigh +and said, 'I give my approval to Tien.' + + 8. The three others having gone out, Tsang Hsi remained +behind, and said, 'What do you think of the words of these three +friends?' The Master replied, 'They simply told each one his wishes.' + 9. Hsi pursued, 'Master, why did you smile at Yu?' + 10. He was answered, 'The management of a State demands +the rules of propriety. His words were not humble; therefore I +smiled at him.' + 11. Hsi again said, 'But was it not a State which Ch'iu proposed +for himself?' The reply was, 'Yes; did you ever see a territory of +sixty or seventy li or one of fifty or sixty, which was not a State?' + 12. Once more, Hsi inquired, 'And was it not a State which +Ch'ih proposed for himself?' The Master again replied, 'Yes; who but +princes have to do with ancestral temples, and with audiences but +the sovereign? If Ch'ih were to be a small assistant in these +services, who could be a great one? + +BOOK XII. YEN YUAN. + + CHAP. I. 1. Yen Yuan asked about perfect virtue. The Master +said, 'To subdue one's self and return to propriety, is perfect virtue. +If a man can for one day subdue himself and return to propriety, +all under heaven will ascribe perfect virtue to him. Is the practice +of perfect virtue from a man himself, or is it from others?' + 2. Yen Yuan said, 'I beg to ask the steps of that process.' The +Master replied, 'Look not at what is contrary to propriety; listen not +to what is contrary to propriety; speak not what is contrary to +propriety; make no movement which is contrary to propriety.' Yen +Yuan then said, 'Though I am deficient in intelligence and vigour, I +will make it my business to practise this lesson.' + + CHAP. II. Chung-kung asked about perfect virtue. The Master +said, 'It is, when you go abroad, to behave to every one as if you +were receiving a great guest; to employ the people as if you were +assisting at a great sacrifice; not to do to others as you would not +wish done to yourself; to have no murmuring against you in the +country, and none in the family.' Chung-kung said, 'Though I am +deficient in intelligence and vigour, I will make it my business to +practise this lesson.' + CHAP. III. 1. Sze-ma Niu asked about perfect virtue. + 2. The Master said, 'The man of perfect virtue is cautious and +slow in his speech.' + + 3. 'Cautious and slow in his speech!' said Niu;-- 'is this what is +meant by perfect virtue?' The Master said, 'When a man feels the +difficulty of doing, can he be other than cautious and slow in +speaking?' + CHAP. IV. 1. Sze-ma Niu asked about the superior man. The +Master said, 'The superior man has neither anxiety nor fear.' + 2. 'Being without anxiety or fear!' said Nui;-- 'does this +constitute what we call the superior man?' + 3. The Master said, 'When internal examination discovers +nothing wrong, what is there to be anxious about, what is there to +fear?' + CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men all +have their brothers, I only have not.' + 2. Tsze-hsia said to him, 'There is the following saying which I +have heard:-- + + 3. '"Death and life have their determined appointment; riches +and honours depend upon Heaven." + 4. 'Let the superior man never fail reverentially to order his +own conduct, and let him be respectful to others and observant of +propriety:-- then all within the four seas will be his brothers. What +has the superior man to do with being distressed because he has no +brothers?' + CHAP. VI. Tsze-chang asked what constituted intelligence. The +Master said, 'He with whom neither slander that gradually soaks +into the mind, nor statements that startle like a wound in the flesh, +are successful, may be called intelligent indeed. Yea, he with whom +neither soaking slander, nor startling statements, are successful, +may be called farseeing.' + + CHAP. VII. 1. Tsze-kung asked about government. The Master +said, 'The requisites of government are that there be sufficiency of +food, sufficiency of military equipment, and the confidence of the +people in their ruler.' + 2. Tsze-kung said, 'If it cannot be helped, and one of these +must be dispensed with, which of the three should be foregone +first?' 'The military equipment,' said the Master. + 3. Tsze-kung again asked, 'If it cannot be helped, and one of +the remaining two must be dispensed with, which of them should +be foregone?' The Master answered, 'Part with the food. From of +old, death has been the lot of all men; but if the people have no +faith in their rulers, there is no standing for the state.' + CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it is +only the substantial qualities which are wanted;-- why should we +seek for ornamental accomplishments?' + + 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a +superior man, but four horses cannot overtake the tongue. + 3. Ornament is as substance; substance is as ornament. The +hide of a tiger or a leopard stripped of its hair, is like the hide of a +dog or a goat stripped of its hair.' + CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The year +is one of scarcity, and the returns for expenditure are not +sufficient;-- what is to be done?' + 2. Yu Zo replied to him, 'Why not simply tithe the people?' + 3. 'With two tenths, said the duke, 'I find it not enough;-- how +could I do with that system of one tenth?' + 4. Yu Zo answered, 'If the people have plenty, their prince will +not be left to want alone. If the people are in want, their prince +cannot enjoy plenty alone.' + + CHAP. X. 1. Tsze-chang having asked how virtue was to be +exalted, and delusions to be discovered, the Master said, 'Hold +faithfulness and sincerity as first principles, and be moving +continually to what is right;-- this is the way to exalt one's virtue. + 2. 'You love a man and wish him to live; you hate him and +wish him to die. Having wished him to live, you also wish him to +die. This is a case of delusion. + 3. '"It may not be on account of her being rich, yet you come +to make a difference."' + CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius about +government. + 2. Confucius replied, 'There is government, when the prince is +prince, and the minister is minister; when the father is father, and +the son is son.' + 3. 'Good!' said the duke; 'if, indeed; the prince be not prince, +the minister not minister, the father not father, and the son not son, +although I have my revenue, can I enjoy it?' + + CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could with +half a word settle litigations!' + 2. Tsze-lu never slept over a promise. + CHAP. XIII. The Master said, 'In hearing litigations, I am like +any other body. What is necessary, however, is to cause the people +to have no litigations.' + CHAP. XIV. Tsze-chang asked about government. The Master +said, 'The art of governing is to keep its affairs before the mind +without weariness, and to practise them with undeviating +consistency.' + CHAP. XV. The Master said, 'By extensively studying all +learning, and keeping himself under the restraint of the rules of +propriety, one may thus likewise not err from what is right.' + + CHAP. XVI. The Master said, 'The superior man seeks to +perfect the admirable qualities of men, and does not seek to perfect +their bad qualities. The mean man does the opposite of this.' + CHAP. XVII. Chi K'ang asked Confucius about government. +Confucius replied, 'To govern means to rectify. If you lead on the +people with correctness, who will dare not to be correct?' + CHAP. XVIII. Chi K'ang, distressed about the number of +thieves in the state, inquired of Confucius how to do away with +them. Confucius said, 'If you, sir, were not covetous, although you +should reward them to do it, they would not steal.' + CHAP. XIX. Chi K'ang asked Confucius about government, +saying, 'What do you say to killing the unprincipled for the good of +the principled?' Confucius replied, 'Sir, in carrying on your +government, why should you use killing at all? Let your evinced +desires be for what is good, and the people will be good. The +relation + +between superiors and inferiors, is like that between the wind and +the grass. The grass must bend, when the wind blows across it.' + CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who +may be said to be distinguished?' + 2. The Master said, 'What is it you call being distinguished?' + 3. Tsze-chang replied, 'It is to be heard of through the State, +to be heard of throughout his clan.' + 4. The Master said, 'That is notoriety, not distinction. + 5. 'Now the man of distinction is solid and straightforward, +and loves righteousness. He examines people's words, and looks at +their countenances. He is anxious to humble himself to others. Such +a man will be distinguished in the country; he will be distinguished +in his clan. + 6. 'As to the man of notoriety, he assumes the appearance of + +virtue, but his actions are opposed to it, and he rests in this +character without any doubts about himself. Such a man will be +heard of in the country; he will be heard of in the clan.' + CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the +trees about the rain altars, said, 'I venture to ask how to exalt +virtue, to correct cherished evil, and to discover delusions.' + 2. The Master said, 'Truly a good question! + 3. 'If doing what is to be done be made the first business, and +success a secondary consideration;-- is not this the way to exalt +virtue? To assail one's own wickedness and not assail that of +others;-- is not this the way to correct cherished evil? For a +morning's anger to disregard one's own life, and involve that of his +parents;-- is not this a case of delusion?' + CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master +said, 'It is to love all men.' He asked about knowledge. The Master +said, 'It is to know all men.' + + 2. Fan Ch'ih did not immediately understand these answers. + 3. The Master said, 'Employ the upright and put aside all the +crooked;-- in this way the crooked can be made to be upright.' + 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, 'A +Little while ago, I had an interview with our Master, and asked him +about knowledge. He said, 'Employ the upright, and put aside all the +crooked;-- in this way, the crooked will be made to be upright.' +What did he mean?' + 5. Tsze-hsia said, 'Truly rich is his saying! + 6. 'Shun, being in possession of the kingdom, selected from +among all the people, and employed Kao-yao, on which all who +were devoid of virtue disappeared. T'ang, being in possession of the +kingdom, selected from among all the people, and employed I Yin, +and all who were devoid of virtue disappeared.' + CHAP. XXIII. Tsze-kung asked about friendship. The Master +said, 'Faithfully admonish your friend, and skillfully lead him on. If +you find him impracticable, stop. Do not disgrace yourself.' + + CHAP. XXIV. The philosopher Tsang said, 'The superior man +on grounds of culture meets with his friends, and by their +friendship helps his virtue.' + +BOOK XIII. TSZE-LU. + + CHAP. I. 1. Tsze-lu asked about government. The Master said, +'Go before the people with your example, and be laborious in their +affairs.' + 2. He requested further instruction, and was answered, 'Be +not weary (in these things).' + CHAP. II. 1. Chung-kung, being chief minister to the Head of +the Chi family, asked about government. The Master said, 'Employ + +first the services of your various officers, pardon small faults, and +raise to office men of virtue and talents.' + 2. Chung-kung said, 'How shall I know the men of virtue and +talent, so that I may raise them to office?' He was answered, 'Raise +to office those whom you know. As to those whom you do not know, +will others neglect them?' + CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been waiting +for you, in order with you to administer the government. What will +you consider the first thing to be done?' + 2. The Master replied, 'What is necessary is to rectify names.' + 3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! Why +must there be such rectification?' + 4. The Master said, 'How uncultivated you are, Yu! A superior +man, in regard to what he does not know, shows a cautious reserve. + 5. 'If names be not correct, language is not in accordance with + +the truth of things. If language be not in accordance with the truth +of things, affairs cannot be carried on to success. + 6. 'When affairs cannot be carried on to success, proprieties +and music will not flourish. When proprieties and music do not +flourish, punishments will not be properly awarded. When +punishments are not properly awarded, the people do not know +how to move hand or foot. + 7. 'Therefore a superior man considers it necessary that the +names he uses may be spoken appropriately, and also that what he +speaks may be carried out appropriately. What the superior man +requires, is just that in his words there may be nothing incorrect.' + CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. The +Master said, 'I am not so good for that as an old husbandman.' He + +requested also to be taught gardening, and was answered, 'I am not +so good for that as an old gardener.' + 2. Fan Ch'ih having gone out, the Master said, 'A small man, +indeed, is Fan Hsu! + 3. If a superior love propriety, the people will not dare not to +be reverent. If he love righteousness, the people will not dare not +to submit to his example. If he love good faith, the people will not +dare not to be sincere. Now, when these things obtain, the people +from all quarters will come to him, bearing their children on their +backs;-- what need has he of a knowledge of husbandry?' + CHAP. V. The Master said, 'Though a man may be able to +recite the three hundred odes, yet if, when intrusted with a +governmental charge, he knows not how to act, or if, when sent to +any quarter on a mission, he cannot give his replies unassisted, +notwithstanding the extent of his learning, of what practical use is +it?' + + CHAP. VI. The Master said, 'When a prince's personal conduct +is correct, his government is effective without the issuing of orders. +If his personal conduct is not correct, he may issue orders, but they +will not be followed.' + CHAP. VII. The Master said, 'The governments of Lu and Wei +are brothers.' + CHAP. VIII. The Master said of Ching, a scion of the ducal +family of Wei, that he knew the economy of a family well. When he +began to have means, he said, 'Ha! here is a collection!' When they +were a little increased, he said, 'Ha! this is complete!' When he had +become rich, he said, 'Ha! this is admirable!' + CHAP. IX. 1. When the Master went to Wei, Zan Yu acted as +driver of his carriage. + 2. The Master observed, 'How numerous are the people!' + 3. Yu said, 'Since they are thus numerous, what more shall be +done for them?' 'Enrich them,' was the reply. + + 4. 'And when they have been enriched, what more shall be +done?' The Master said, 'Teach them.' + CHAP. X. The Master said, 'If there were (any of the princes) +who would employ me, in the course of twelve months, I should +have done something considerable. In three years, the government +would be perfected.' + CHAP. XI. The Master said, '"If good men were to govern a +country in succession for a hundred years, they would be able to +transform the violently bad, and dispense with capital +punishments." True indeed is this saying!' + CHAP. XII. The Master said, 'If a truly royal ruler were to +arise, it would still require a generation, and then virtue would +prevail.' + + CHAP. XIII. The Master said, 'If a minister make his own +conduct correct, what difficulty will he have in assisting in +government? If he cannot rectify himself, what has he to do with +rectifying others?' + CHAP. XIV. The disciple Zan returning from the court, the +Master said to him, 'How are you so late?' He replied, 'We had +government business.' The Master said, 'It must have been family +affairs. If there had been government business, though I am not +now in office, I should have been consulted about it.' + CHAP. XV. 1. The Duke Ting asked whether there was a single +sentence which could make a country prosperous. Confucius replied, +'Such an effect cannot be expected from one sentence. + 2. 'There is a saying, however, which people have-- "To be a +prince is difficult; to be a minister is not easy." + 3. 'If a ruler knows this,-- the difficulty of being a prince,-- +may there not be expected from this one sentence the prosperity of +his country?' + 4. The duke then said, 'Is there a single sentence which can +ruin a country?' Confucius replied, 'Such an effect as that cannot be +expected from one sentence. There is, however, the saying which +people have-- "I have no pleasure in being a prince, but only in +that no one can offer any opposition to what I say!" + 5. 'If a ruler's words be good, is it not also good that no one +oppose them? But if they are not good, and no one opposes them, +may there not be expected from this one sentence the ruin of his +country?' + CHAP. XVI. 1. The Duke of Sheh asked about government. + 2. The Master said, 'Good government obtains, when those +who are near are made happy, and those who are far off are +attracted.' + + CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked about +government. The Master said, 'Do not be desirous to have things +done quickly; do not look at small advantages. Desire to have things +done quickly prevents their being done thoroughly. Looking at +small advantages prevents great affairs from being accomplished.' + CHAP. XVIII. 1. The Duke of Sheh informed Confucius, saying, +'Among us here there are those who may be styled upright in their +conduct. If their father have stolen a sheep, they will bear witness +to the fact.' + 2. Confucius said, 'Among us, in our part of the country, those +who are upright are different from this. The father conceals the +misconduct of the son, and the son conceals the misconduct of the +father. Uprightness is to be found in this.' + + CHAP. XIX. Fan Ch'ih asked about perfect virtue. The Master +said, 'It is, in retirement, to be sedately grave; in the management +of business, to be reverently attentive; in intercourse with others, +to be strictly sincere. Though a man go among rude, uncultivated +tribes, these qualities may not be neglected.' + CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities must a +man possess to entitle him to be called an officer? The Master said, +'He who in his conduct of himself maintains a sense of shame, and +when sent to any quarter will not disgrace his prince's commission, +deserves to be called an officer.' + 3. Tsze-kung pursued, 'I venture to ask who may be placed in +the next lower rank?' And he was told, 'He whom the circle of his +relatives pronounce to be filial, whom his fellow-villagers and +neighbours pronounce to be fraternal.' + 3. Again the disciple asked, 'I venture to ask about the class +still next in order.' The Master said, 'They are determined to be +sincere in what they say, and to carry out what they do. They are +obstinate little men. Yet perhaps they may make the next class.' + + 4. Tsze-kung finally inquired, 'Of what sort are those of the +present day, who engage in government?' The Master said 'Pooh! +they are so many pecks and hampers, not worth being taken into +account.' + CHAP. XXI. The Master said, 'Since I cannot get men pursuing +the due medium, to whom I might communicate my instructions, I +must find the ardent and the cautiously-decided. The ardent will +advance and lay hold of truth; the cautiously-decided will keep +themselves from what is wrong.' + CHAP. XXII. 1. The Master said, 'The people of the south have +a saying-- "A man without constancy cannot be either a wizard or a +doctor." Good! + 2. 'Inconstant in his virtue, he will be visited with disgrace.' + + 3. The Master said, 'This arises simply from not attending to +the prognostication.' + CHAP. XXIII. The Master said, 'The superior man is affable, +but not adulatory; the mean man is adulatory, but not affable.' + CHAP. XXIV. Tsze-kung asked, saying, 'What do you say of a +man who is loved by all the people of his neighborhood?' The +Master replied, 'We may not for that accord our approval of him.' +'And what do you say of him who is hated by all the people of his +neighborhood?' The Master said, 'We may not for that conclude that +he is bad. It is better than either of these cases that the good in the +neighborhood love him, and the bad hate him.' + CHAP. XXV. The Master said, 'The superior man is easy to +serve and difficult to please. If you try to please him in any way +which is not accordant with right, he will not be pleased. But in his + +employment of men, he uses them according to their capacity. The +mean man is difficult to serve, and easy to please. If you try to +please him, though it be in a way which is not accordant with right, +he may be pleased. But in his employment of men, he wishes them +to be equal to everything.' + CHAP. XXVI. The Master said, 'The superior man has a +dignified ease without pride. The mean man has pride without a +dignified ease.' + CHAP. XXVII. The Master said, 'The firm, the enduring, the +simple, and the modest are near to virtue.' + CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must a +man possess to entitle him to be called a scholar?' The Master said, +'He must be thus,-- earnest, urgent, and bland:-- among his friends, +earnest and urgent; among his brethren, bland.' + + CHAP. XXIX. The Master said, 'Let a good man teach the +people seven years, and they may then likewise be employed in +war.' + CHAP. XXX. The Master said, 'To lead an uninstructed people +to war, is to throw them away.' + +BOOK XIV. HSIEN WAN. + + CHAP. I. Hsien asked what was shameful. The Master said, +'When good government prevails in a state, to be thinking only of +salary; and, when bad government prevails, to be thinking, in the +same way, only of salary;-- this is shameful.' + + CHAP. II. 1. 'When the love of superiority, boasting, +resentments, and covetousness are repressed, this may be deemed +perfect virtue.' + 2. The Master said, 'This may be regarded as the achievement +of what is difficult. But I do not know that it is to be deemed +perfect virtue.' + CHAP. III. The Master said, 'The scholar who cherishes the +love of comfort is not fit to be deemed a scholar.' + CHAP. IV. The Master said, 'When good government prevails +in a state, language may be lofty and bold, and actions the same. +When bad government prevails, the actions may be lofty and bold, +but the language may be with some reserve.' + CHAP. V. The Master said, 'The virtuous will be sure to speak +correctly, but those whose speech is good may not always be +virtuous. Men of principle are sure to be bold, but those who are +bold may not always be men of principle.' + + CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius, +said, 'I was skillful at archery, and Ao could move a boat along +upon the land, but neither of them died a natural death. Yu and Chi +personally wrought at the toils of husbandry, and they became +possessors of the kingdom.' The Master made no reply; but when +Nan-kung Kwo went out, he said, 'A superior man indeed is this! An +esteemer of virtue indeed is this!' + CHAP. VII. The Master said, 'Superior men, and yet not +always virtuous, there have been, alas! But there never has been a +mean man, and, at the same time, virtuous.' + + CHAP. VIII. The Master said, 'Can there be love which does +not lead to strictness with its object? Can there be loyalty which +does not lead to the instruction of its object?' + CHAP. IX. The Master said, 'In preparing the governmental +notifications, P'i Shan first made the rough draft; Shi-shu +examined and discussed its contents; Tsze-yu, the manager of +Foreign intercourse, then polished the style; and, finally, Tsze-ch'an +of Tung-li gave it the proper elegance and finish.' + CHAP. X. 1. Some one asked about Tsze-ch'an. The Master said, +'He was a kind man.' + 2. He asked about Tsze-hsi. The Master said, 'That man! That +man!' + 3. He asked about Kwan Chung. 'For him,' said the Master, 'the +city of Pien, with three hundred families, was taken from the chief +of the Po family, who did not utter a murmuring word, though, to +the end of his life, he had only coarse rice to eat.' + + CHAP. XI. The Master said, 'To be poor without murmuring is +difficult. To be rich without being proud is easy.' + CHAP. XII. The Master said, 'Mang Kung-ch'o is more than fit +to be chief officer in the families of Chao and Wei, but he is not fit +to be great officer to either of the States Tang or Hsieh.' + CHAP. XIII. 1. Tsze-lu asked what constituted a COMPLETE +man. The Master said, 'Suppose a man with the knowledge of Tsang +Wu-chung, the freedom from covetousness of Kung-ch'o, the +bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add +to these the accomplishments of the rules of propriety and music:-- +such a one might be reckoned a COMPLETE man.' + 2. He then added, 'But what is the necessity for a complete +man of the present day to have all these things? The man, who in +the + +view of gain, thinks of righteousness; who in the view of danger is +prepared to give up his life; and who does not forget an old +agreement however far back it extends:-- such a man may be +reckoned a COMPLETE man.' + CHAP. XIV. 1. The Master asked Kung-ming Chia about Kung- +shu Wan, saying, 'Is it true that your master speaks not, laughs not, +and takes not?' + 2. Kung-ming Chia replied, 'This has arisen from the reporters +going beyond the truth.-- My master speaks when it is the time to +speak, and so men do not get tired of his speaking. He laughs when +there is occasion to be joyful, and so men do not get tired of his +laughing. He takes when it is consistent with righteousness to do so, +and so men do not get tired of his taking.' The Master said, 'So! But +is it so with him?' + + CHAP. XV. The Master said, 'Tsang Wu-chung, keeping +possession of Fang, asked of the duke of Lu to appoint a successor +to him in his family. Although it may be said that he was not using +force with his sovereign, I believe he was.' + CHAP. XVI. The Master said, 'The duke Wan of Tsin was crafty +and not upright. The duke Hwan of Ch'i was upright and not crafty.' + CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his +brother Chiu to be killed, when Shao Hu died with his master, but +Kwan Chung did not die. May not I say that he was wanting in +virtue?' + + 2. The Master said, 'The Duke Hwan assembled all the princes +together, and that not with weapons of war and chariots:-- it was +all through the influence of Kwan Chung. Whose beneficence was +like his? Whose beneficence was like his?' + CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I apprehend, +was wanting in virtue. When the Duke Hwan caused his brother +Chiu to be killed, Kwan Chung was not able to die with him. +Moreover, he became prime minister to Hwan.' + 2. The Master said, 'Kwan Chung acted as prime minister to +the Duke Hwan, made him leader of all the princes, and united and +rectified the whole kingdom. Down to the present day, the people +enjoy the gifts which he conferred. But for Kwan Chung, we should +now be wearing our hair unbound, and the lappets of our coats +buttoning on the left side. + 3. 'Will you require from him the small fidelity of common + +men and common women, who would commit suicide in a stream or +ditch, no one knowing anything about them?' + CHAP. XIX. 1. The great officer, Hsien, who had been family- +minister to Kung-shu Wan, ascended to the prince's court in +company with Wan. + 2. The Master, having heard of it, said, 'He deserved to be +considered WAN (the accomplished).' + CHAP. XX. 1. The Master was speaking about the unprincipled +course of the duke Ling of Wei, when Ch'i K'ang said, 'Since he is of +such a character, how is it he does not lose his State?' + 2. Confucius said, 'The Chung-shu Yu has the superintendence +of his guests and of strangers; the litanist, T'o, has the management + +of his ancestral temple; and Wang-sun Chia has the direction of the +army and forces:-- with such officers as these, how should he lose +his State?' + CHAP. XXI. The Master said, 'He who speaks without modesty +will find it difficult to make his words good.' + CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of Ch'i. + 2. Confucius bathed, went to court, and informed the duke Ai, +saying, 'Chan Hang has slain his sovereign. I beg that you will +undertake to punish him.' + 3. The duke said, 'Inform the chiefs of the three families of it.' + 4. Confucius retired, and said, 'Following in the rear of the +great officers, I did not dare not to represent such a matter, and my +prince says, "Inform the chiefs of the three families of it."' + 5. He went to the chiefs, and informed them, but they would +not act. Confucius then said, 'Following in the rear of the great +officers, I did not dare not to represent such a matter.' + CHAP. XXIII. Tsze-lu asked how a ruler should be served. The +Master said, 'Do not impose on him, and, moreover, withstand him +to his face.' + CHAP. XXIV. The Master said, 'The progress of the superior +man is upwards; the progress of the mean man is downwards.' + CHAP. XXV. The Master said, 'In ancient times, men learned +with a view to their own improvement. Now-a-days, men learn +with a view to the approbation of others.' + CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly +inquiries to Confucius. + 2. Confucius sat with him, and questioned him. 'What,' said he, +'is your master engaged in?' The messenger replied, 'My master is + +anxious to make his faults few, but he has not yet succeeded.' He +then went out, and the Master said, 'A messenger indeed! A +messenger indeed!' + CHAP. XXVII. The Master said, 'He who is not in any particular +office, has nothing to do with plans for the administration of its +duties.' + CHAP. XXVIII. The philosopher Tsang said, 'The superior man, +in his thoughts, does not go out of his place.' + CHAP. XXIX. The Master said, 'The superior man is modest in +his speech, but exceeds in his actions.' + CHAP. XXX. 1. The Master said, 'The way of the superior man +is threefold, but I am not equal to it. Virtuous, he is free from +anxieties; wise, he is free from perplexities; bold, he is free from +fear. + 2. Tsze-kung said, 'Master, that is what you yourself say.' + + CHAP. XXXI. Tsze-kung was in the habit of comparing men +together. The Master said, 'Tsze must have reached a high pitch of +excellence! Now, I have not leisure for this.' + CHAP. XXXII. The Master said, 'I will not be concerned at +men's not knowing me; I will be concerned at my own want of +ability.' + CHAP. XXXIII. The Master said, 'He who does not anticipate +attempts to deceive him, nor think beforehand of his not being +believed, and yet apprehends these things readily (when they +occur);-- is he not a man of superior worth?' + CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, how +is it that you keep roosting about? Is it not that you are an +insinuating talker?' + 2. Confucius said, 'I do not dare to play the part of such a +talker, but I hate obstinacy.' + + CHAP. XXXV. The Master said, 'A horse is called a ch'i, not +because of its strength, but because of its other good qualities.' + CHAP. XXXVI. 1. Some one said, 'What do you say concerning +the principle that injury should be recompensed with kindness?' + 2. The Master said, 'With what then will you recompense +kindness? + 3. 'Recompense injury with justice, and recompense kindness +with kindness.' + CHAP. XXXVII. 1. The Master said, 'Alas! there is no one that +knows me.' + 2. Tsze-kung said, 'What do you mean by thus saying-- that +no one knows you?' The Master replied, 'I do not murmur against + +Heaven. I do not grumble against men. My studies lie low, and my +penetration rises high. But there is Heaven;-- that knows me!' + CHAP. XXXVIII. 1. The Kung-po Liao, having slandered Tsze-lu +to Chi-sun, Tsze-fu Ching-po informed Confucius of it, saying, 'Our +master is certainly being led astray by the Kung-po Liao, but I have +still power enough left to cut Liao off, and expose his corpse in the +market and in the court.' + 2. The Master said, 'If my principles are to advance, it is so +ordered. If they are to fall to the ground, it is so ordered. What can +the Kung-po Liao do where such ordering is concerned?' + + CHAP. XXXIX. 1. The Master said, 'Some men of worth retire +from the world. + 2. Some retire from particular states. + 3. Some retire because of disrespectful looks. + 4. Some retire because of contradictory language.' + CHAP. XL. The Master said, 'Those who have done this are +seven men.' + CHAP. XLI. Tsze-lu happening to pass the night in Shih-man, +the gatekeeper said to him, 'Whom do you come from?' Tsze-lu said, +'From Mr. K'ung.' 'It is he,-- is it not?'-- said the other, 'who knows +the impracticable nature of the times and yet will be doing in +them.' + CHAP. XLII. 1. The Master was playing, one day, on a musical +stone in Wei, when a man, carrying a straw basket, passed the door + +of the house where Confucius was, and said, 'His heart is full who so +beats the musical stone.' + 2. A little while after, he added, 'How contemptible is the +one-ideaed obstinacy those sounds display! When one is taken no +notice of, he has simply at once to give over his wish for public +employment. "Deep water must be crossed with the clothes on; +shallow water may be crossed with the clothes held up."' + 3. The Master said, 'How determined is he in his purpose! But +this is not difficult!' + CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the Shu +says that Kao-tsung, while observing the usual imperial mourning, +was for three years without speaking?' + 2. The Master said, 'Why must Kao-tsung be referred to as an +example of this? The ancients all did so. When the sovereign died, +the officers all attended to their several duties, taking instructions +from the prime minister for three years.' + + CHAP. XLIV. The Master said, 'When rulers love to observe +the rules of propriety, the people respond readily to the calls on +them for service.' + CHAP. XLV. Tsze-lu asked what constituted the superior man. +The Master said, 'The cultivation of himself in reverential +carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates himself so +as to give rest to others,' was the reply. 'And is this all?' again +asked Tsze-lu. The Master said, 'He cultivates himself so as to give +rest to all the people. He cultivates himself so as to give rest to all +the people:-- even Yao and Shun were still solicitous about this.' + CHAP. XLVI. Yuan Zang was squatting on his heels, and + +so waited the approach of the Master, who said to him, 'In youth +not humble as befits a junior; in manhood, doing nothing worthy of +being handed down; and living on to old age:-- this is to be a pest.' +With this he hit him on the shank with his staff. + CHAP. XLVI. 1. A youth of the village of Ch'ueh was employed +by Confucius to carry the messages between him and his visitors. +Some one asked about him, saying, 'I suppose he has made great +progress.' + 2. The Master said, 'I observe that he is fond of occupying the +seat of a full-grown man; I observe that he walks shoulder to +shoulder with his elders. He is not one who is seeking to make +progress in learning. He wishes quickly to become a man.' + +BOOK XV. WEI LING KUNG. + + CHAP. I. 1. The Duke Ling of Wei asked Confucius about +tactics. Confucius replied, 'I have heard all about sacrificial vessels, +but I have not learned military matters.' On this, he took his +departure the next day. + 2. When he was in Chan, their provisions were exhausted, and +his followers became so ill that they were unable to rise. + 3. Tsze-lu, with evident dissatisfaction, said, 'Has the superior +man likewise to endure in this way?' The Master said, 'The superior +man may indeed have to endure want, but the mean man, when he +is in want, gives way to unbridled license.' + + CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that +I am one who learns many things and keeps them in memory?' + 2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?' + 3. 'No,' was the answer; 'I seek a unity all-pervading.' + CHAP. III. The Master said, 'Yu, those who know virtue are +few.' + CHAP. IV. The Master said, 'May not Shun be instanced as +having governed efficiently without exertion? What did he do? He +did nothing but gravely and reverently occupy his royal seat.' + CHAP. V. 1. Tsze-chang asked how a man should conduct +himself, so as to be everywhere appreciated. + 2. The Master said, 'Let his words be sincere and truthful, and +his actions honourable and careful;-- such conduct may be practised +among the rude tribes of the South or the North. If his words be + +not sincere and truthful and his actions not honourable and careful, +will he, with such conduct, be appreciated, even in his +neighborhood? + 3. 'When he is standing, let him see those two things, as it +were, fronting him. When he is in a carriage, let him see them +attached to the yoke. Then may he subsequently carry them into +practice.' + 4. Tsze-chang wrote these counsels on the end of his sash. + CHAP. VI. 1. The Master said, 'Truly straightforward was the +historiographer Yu. When good government prevailed in his State, +he was like an arrow. When bad government prevailed, he was like +an arrow. + 2. A superior man indeed is Chu Po-yu! When good +government prevails in his state, he is to be found in office. When +bad government prevails, he can roll his principles up, and keep +them in his breast.' + + CHAP. VII. The Master said, 'When a man may be spoken +with, not to speak to him is to err in reference to the man. When a +man may not be spoken with, to speak to him is to err in reference +to our words. The wise err neither in regard to their man nor to +their words.' + CHAP. VIII. The Master said, 'The determined scholar and the +man of virtue will not seek to live at the expense of injuring their +virtue. They will even sacrifice their lives to preserve their virtue +complete.' + CHAP. IX. Tsze-kung asked about the practice of virtue. The +Master said, 'The mechanic, who wishes to do his work well, must +first sharpen his tools. When you are living in any state, take +service with the most worthy among its great officers, and make +friends of the most virtuous among its scholars.' + CHAP. X. 1. Yen Yuan asked how the government of a country +should be administered. + 2. The Master said, 'Follow the seasons of Hsia. + + 3. 'Ride in the state carriage of Yin. + 4. 'Wear the ceremonial cap of Chau. + 5. 'Let the music be the Shao with its pantomimes. + 6. Banish the songs of Chang, and keep far from specious +talkers. The songs of Chang are licentious; specious talkers are +dangerous.' + CHAP. XI. The Master said, 'If a man take no thought about +what is distant, he will find sorrow near at hand.' + CHAP. XII. The Master said, 'It is all over! I have not seen one +who loves virtue as he loves beauty.' + CHAP. XIII. The Master said, 'Was not Tsang Wan like one +who had stolen his situation? He knew the virtue and the talents + +of Hui of Liu-hsia, and yet did not procure that he should stand +with him in court.' + CHAP. XIV. The Master said, 'He who requires much from +himself and little from others, will keep himself from being the +object of resentment.' + CHAP. XV. The Master said, 'When a man is not in the habit of +saying-- "What shall I think of this? What shall I think of this?" I +can indeed do nothing with him!' + CHAP. XVI. The Master said, 'When a number of people are +together, for a whole day, without their conversation turning on +righteousness, and when they are fond of carrying out the +suggestions of a small shrewdness;-- theirs is indeed a hard case.' + CHAP. XVII. The Master said, 'The superior man in everything +considers righteousness to be essential. He performs it according to +the rules of propriety. He brings it forth in humility. He completes it +with sincerity. This is indeed a superior man.' + + CHAP. XVIII. The Master said, 'The superior man is distressed +by his want of ability. He is not distressed by men's not knowing +him.' + CHAP. XIX. The Master said, 'The superior man dislikes the +thought of his name not being mentioned after his death.' + CHAP. XX. The Master said, 'What the superior man seeks, is +in himself. What the mean man seeks, is in others.' + CHAP. XXI. The Master said, 'The superior man is dignified, +but does not wrangle. He is sociable, but not a partizan.' + CHAP. XXII. The Master said, 'The superior man does not +promote a man simply on account of his words, nor does he put +aside good words because of the man.' + + CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word +which may serve as a rule of practice for all one's life?' The Master +said, 'Is not RECIPROCITY such a word? What you do not want done +to yourself, do not do to others.' + CHAP. XXIV. 1. The Master said, 'In my dealings with men, +whose evil do I blame, whose goodness do I praise, beyond what is +proper? If I do sometimes exceed in praise, there must be ground +for it in my examination of the individual. + 2. 'This people supplied the ground why the three dynasties +pursued the path of straightforwardness.' + CHAP. XXV. The Master said, 'Even in my early days, a +historiographer would leave a blank in his text, and he who had a +horse would lend him to another to ride. Now, alas! there are no +such things.' + + CHAP. XXVI. The Master said, 'Specious words confound +virtue. Want of forbearance in small matters confounds great plans.' + CHAP. XXVII. The Master said, 'When the multitude hate a +man, it is necessary to examine into the case. When the multitude +like a man, it is necessary to examine into the case.' + CHAP. XXVIII. The Master said, 'A man can enlarge the +principles which he follows; those principles do not enlarge the +man.' + CHAP. XXIX. The Master said, 'To have faults and not to +reform them,-- this, indeed, should be pronounced having faults.' + CHAP. XXX. The Master said, 'I have been the whole day + +without eating, and the whole night without sleeping:-- occupied +with thinking. It was of no use. The better plan is to learn.' + CHAP. XXXI. The Master said, 'The object of the superior man +is truth. Food is not his object. There is plowing;-- even in that +there is sometimes want. So with learning;-- emolument may be +found in it. The superior man is anxious lest he should not get truth; +he is not anxious lest poverty should come upon him.' + CHAP. XXXII. 1. The Master said, 'When a man's knowledge is +sufficient to attain, and his virtue is not sufficient to enable him to +hold, whatever he may have gained, he will lose again. + 2. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast, if he cannot govern with dignity, the +people will not respect him. + 3. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast; when he governs also with dignity, yet if +he try to move the people contrary to the rules of propriety:-- full +excellence is not reached.' + + CHAP. XXXIII. The Master said, 'The superior man cannot be +known in little matters; but he may be intrusted with great +concerns. The small man may not be intrusted with great concerns, +but he may be known in little matters.' + CHAP. XXXIV. The Master said, 'Virtue is more to man than +either water or fire. I have seen men die from treading on water +and fire, but I have never seen a man die from treading the course +of virtue.' + CHAP. XXXV. The Master said, 'Let every man consider virtue +as what devolves on himself. He may not yield the performance of +it even to his teacher.' + + CHAP. XXXVI. The Master said, 'The superior man is correctly +firm, and not firm merely.' + CHAP. XXXVII. The Master said, 'A minister, in serving his +prince, reverently discharges his duties, and makes his emolument +a secondary consideration.' + CHAP. XXXVIII. The Master said, 'In teaching there should be +no distinction of classes.' + CHAP. XXXIX. The Master said, 'Those whose courses are +different cannot lay plans for one another.' + CHAP. XL. The Master said, 'In language it is simply required +that it convey the meaning.' + CHAP. XLI. 1. The Music-master, Mien, having called upon +him, when they came to the steps, the Master said, 'Here are the +steps.' When they came to the mat for the guest to sit upon, he + +said, 'Here is the mat.' When all were seated, the Master informed +him, saying, 'So and so is here; so and so is here.' + 2. The Music-master, Mien, having gone out, Tsze-chang +asked, saying. 'Is it the rule to tell those things to the Music- +master?' + 3. The Master said, 'Yes. This is certainly the rule for those +who lead the blind.' + +BOOK XVI. KE SHE. + + CHAP. I. 1. The head of the Chi family was going to attack +Chwan-yu. + 2. Zan Yu and Chi-lu had an interview with Confucius, and +said, 'Our chief, Chi, is going to commence operations against +Chwan-yu.' + 3. Confucius said, 'Ch'iu, is it not you who are in fault here? + 4. 'Now, in regard to Chwan-yu, long ago, a former king +appointed its ruler to preside over the sacrifices to the eastern +Mang; moreover, it is in the midst of the territory of our State; and +its ruler is a minister in direct connexion with the sovereign:-- +What has your chief to do with attacking it?' + 5. Zan Yu said, 'Our master wishes the thing; neither of us two +ministers wishes it.' + 6. Confucius said, 'Ch'iu, there are the words of Chau Zan,-- +"When he can put forth his ability, he takes his place in the ranks of +office; when he finds himself unable to do so, he retires from it. +How can he be used as a guide to a blind man, who does not +support him when tottering, nor raise him up when fallen?" + 7. 'And further, you speak wrongly. When a tiger or +rhinoceros escapes from his cage; when a tortoise or piece of jade is +injured in its repository:-- whose is the fault?' + 8. Zan Yu said, 'But at present, Chwan-yu is strong and near to +Pi; if our chief do not now take it, it will hereafter be a sorrow to +his descendants.' + 9. Confucius said. 'Ch'iu, the superior man hates that declining +to say-- "I want such and such a thing," and framing explanations +for the conduct. + 10. 'I have heard that rulers of States and chiefs of families +are not troubled lest their people should be few, but are troubled +lest they should not keep their several places; that they are not +troubled with fears of poverty, but are troubled with fears of a +want of contented repose among the people in their several places. +For when the people keep their several places, there will be no +poverty; when harmony prevails, there will be no scarcity of +people; and when there is such a contented repose, there will be no +rebellious upsettings. + 11. 'So it is.-- Therefore, if remoter people are not submissive, +all + +the influences of civil culture and virtue are to be cultivated to +attract them to be so; and when they have been so attracted, they +must be made contented and tranquil. + 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. +Remoter people are not submissive, and, with your help, he cannot +attract them to him. In his own territory there are divisions and +downfalls, leavings and separations, and, with your help, he cannot +preserve it. + 13. 'And yet he is planning these hostile movements within +the State.-- I am afraid that the sorrow of the Chi-sun family will +not be on account of Chwan-yu, but will be found within the screen +of their own court.' + + CHAP. II. 1. Confucius said, 'When good government prevails +in the empire, ceremonies, music, and punitive military expeditions +proceed from the son of Heaven. When bad government prevails in +the empire, ceremonies, music, and punitive military expeditions +proceed from the princes. When these things proceed from the +princes, as a rule, the cases will be few in which they do not lose +their power in ten generations. When they proceed from the Great +officers of the princes, as a rule, the cases will be few in which they +do not lose their power in five generations. When the subsidiary +ministers of the great officers hold in their grasp the orders of the +state, as a rule, the cases will be few in which they do not lose their +power in three generations. + 2. 'When right principles prevail in the kingdom, government +will not be in the hands of the Great officers. + 3. 'When right principles prevail in the kingdom, there will be +no discussions among the common people.' + + CHAP. III. Confucius said, 'The revenue of the state has left +the ducal House now for five generations. The government has been +in the hands of the Great officers for four generations. On this +account, the descendants of the three Hwan are much reduced.' + CHAP. IV. Confucius said, 'There are three friendships which +are advantageous, and three which are injurious. Friendship with +the upright; friendship with the sincere; and friendship with the +man of much observation:-- these are advantageous. Friendship +with the man of specious airs; friendship with the insinuatingly +soft; and friendship with the glib-tongued:-- these are injurious.' + CHAP. V. Confucius said, 'There are three things men find +enjoyment in which are advantageous, and three things they find +enjoyment in which are injurious. To find enjoyment in the +discriminating study of ceremonies and music; to find enjoyment in + +speaking of the goodness of others; to find enjoyment in having +many worthy friends:-- these are advantageous. To find enjoyment +in extravagant pleasures; to find enjoyment in idleness and +sauntering; to find enjoyment in the pleasures of feasting:-- these +are injurious.' + CHAP. VI. Confucius said, 'There are three errors to which +they who stand in the presence of a man of virtue and station are +liable. They may speak when it does not come to them to speak;-- +this is called rashness. They may not speak when it comes to them +to speak;-- this is called concealment. They may speak without +looking at the countenance of their superior;-- this is called +blindness.' + CHAP. VII. Confucius said, 'There are three things which the +superior man guards against. In youth, when the physical powers + +are not yet settled, he guards against lust. When he is strong and +the physical powers are full of vigor, he guards against +quarrelsomeness. When he is old, and the animal powers are +decayed, he guards against covetousness.' + CHAP. VIII. 1. Confucius said, 'There are three things of which +the superior man stands in awe. He stands in awe of the ordinances +of Heaven. He stands in awe of great men. He stands in awe of the +words of sages. + 2. 'The mean man does not know the ordinances of Heaven, +and consequently does not stand in awe of them. He is disrespectful +to great men. He makes sport of the words of sages.' + CHAP. IX. Confucius said, 'Those who are born with the +possession of knowledge are the highest class of men. Those who +learn, and so, readily, get possession of knowledge, are the next. + +Those who are dull and stupid, and yet compass the learning, are +another class next to these. As to those who are dull and stupid and +yet do not learn;-- they are the lowest of the people.' + CHAP. X. Confucius said, 'The superior man has nine things +which are subjects with him of thoughtful consideration. In regard +to the use of his eyes, he is anxious to see clearly. In regard to the +use of his ears, he is anxious to hear distinctly. In regard to his +countenance, he is anxious that it should be benign. In regard to his +demeanor, he is anxious that it should be respectful. In regard to +his speech, he is anxious that it should be sincere. In regard to his +doing of business, he is anxious that it should be reverently careful. +In regard to what he doubts about, he is anxious to question others. +When he is angry, he thinks of the difficulties (his anger may +involve him in). When he sees gain to be got, he thinks of +righteousness.' + CHAP. XI. 1. Confucius said, 'Contemplating good, and pursuing +it, as if they could not reach it; contemplating evil, and shrinking +from it, as they would from thrusting the hand into boiling water:-- +I have seen such men, as I have heard such words. + 2. 'Living in retirement to study their aims, and practising + +righteousness to carry out their principles:-- I have heard these +words, but I have not seen such men.' + CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams, +each of four horses, but on the day of his death, the people did not +praise him for a single virtue. Po-i and Shu-ch'i died of hunger at +the foot of the Shau-yang mountain, and the people, down to the +present time, praise them. + 2. 'Is not that saying illustrated by this?' + + CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you +heard any lessons from your father different from what we have all +heard?' + 2. Po-yu replied, 'No. He was standing alone once, when I +passed below the hall with hasty steps, and said to me, "Have you +learned the Odes?" On my replying "Not yet," he added, "If you do +not learn the Odes, you will not be fit to converse with." I retired +and studied the Odes. + + 3. 'Another day, he was in the same way standing alone, when +I passed by below the hall with hasty steps, and said to me, 'Have +you learned the rules of Propriety?' On my replying 'Not yet,' he +added, 'If you do not learn the rules of Propriety, your character +cannot be established.' I then retired, and learned the rules of +Propriety. + 4. 'I have heard only these two things from him.' + 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked one +thing, and I have got three things. I have heard about the Odes. I +have heard about the rules of Propriety. I have also heard that the +superior man maintains a distant reserve towards his son.' + CHAP. XIV. The wife of the prince of a state is called by him +FU ZAN. She calls herself HSIAO T'UNG. The people of the State call + +her CHUN FU ZAN, and, to the people of other States, they call her +K'WA HSIAO CHUN. The people of other states also call her CHUN FU +ZAN. + +BOOK XVII. YANG HO. + + CHAP. I. 1. Yang Ho wished to see Confucius, but Confucius +would not go to see him. On this, he sent a present of a pig to +Confucius, who, having chosen a time when Ho was not at home, +went to pay his respects for the gift. He met him, however, on the +way. + 2. Ho said to Confucius, 'Come, let me speak with you.' He then +asked, 'Can he be called benevolent who keeps his jewel in his + +bosom, and leaves his country to confusion?' Confucius replied, 'No.' +'Can he be called wise, who is anxious to be engaged in public +employment, and yet is constantly losing the opportunity of being +so?' Confucius again said, 'No.' 'The days and months are passing +away; the years do not wait for us.' Confucius said, 'Right; I will go +into office.' + CHAP. II. The Master said, 'By nature, men are nearly alike; +by practice, they get to be wide apart.' + CHAP. III. The Master said, 'There are only the wise of the +highest class, and the stupid of the lowest class, who cannot be +changed.' + + CHAP. IV. 1. The Master, having come to Wu-ch'ang, heard +there the sound of stringed instruments and singing. + 2. Well pleased and smiling, he said, 'Why use an ox knife to +kill a fowl?' + 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- +"When the man of high station is well instructed, he loves men; +when the man of low station is well instructed, he is easily ruled."' + 4. The Master said, 'My disciples, Yen's words are right. What +I said was only in sport.' + CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and in +an attitude of rebellion, invited the Master to visit him, who was +rather inclined to go. + 2. Tsze-lu was displeased, and said, 'Indeed, you cannot go! +Why must you think of going to see Kung-shan?' + + 3. The Master said, 'Can it be without some reason that he has +invited ME? If any one employ me, may I not make an eastern +Chau?' + CHAP. VI. Tsze-chang asked Confucius about perfect virtue. +Confucius said, 'To be able to practise five things everywhere under +heaven constitutes perfect virtue.' He begged to ask what they +were, and was told, 'Gravity, generosity of soul, sincerity, +earnestness, and kindness. If you are grave, you will not be treated +with disrespect. If you are generous, you will win all. If you are +sincere, people will repose trust in you. If you are earnest, you will +accomplish much. If you are kind, this will enable you to employ +the services of others. + + CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master was +inclined to go. + 2. Tsze-lu said, 'Master, formerly I have heard you say, +"When a man in his own person is guilty of doing evil, a superior +man will not associate with him." Pi Hsi is in rebellion, holding +possession of Chung-mau; if you go to him, what shall be said?' + 3. The Master said, 'Yes, I did use these words. But is it not +said, that, if a thing be really hard, it may be ground without being +made thin? Is it not said, that, if a thing be really white, it may be +steeped in a dark fluid without being made black? + 4. 'Am I a bitter gourd! How can I be hung up out of the way +of being eaten?' + + CHAP. VIII. 1. The Master said, 'Yu, have you heard the six +words to which are attached six becloudings?' Yu replied, 'I have +not.' + 2. 'Sit down, and I will tell them to you. + 3. 'There is the love of being benevolent without the love of +learning;-- the beclouding here leads to a foolish simplicity. There is +the love of knowing without the love of learning;-- the beclouding +here leads to dissipation of mind. There is the love of being sincere +without the love of learning;-- the beclouding here leads to an +injurious disregard of consequences. There is the love of +straightforwardness without the love of learning;-- the beclouding +here leads to rudeness. There is the love of boldness without the +love of learning;-- the beclouding here leads to insubordination. +There is the love of firmness without the love of learning;-- the +beclouding here leads to extravagant conduct.' + + CHAP. IX. 1. The Master said, 'My children, why do you not +study the Book of Poetry? + 2. 'The Odes serve to stimulate the mind. + 3. 'They may be used for purposes of self-contemplation. + 4. 'They teach the art of sociability. + 5. 'They show how to regulate feelings of resentment. + 6. 'From them you learn the more immediate duty of serving +one's father, and the remoter one of serving one's prince. + 7. 'From them we become largely acquainted with the names +of birds, beasts, and plants.' + CHAP. X. The Master said to Po-yu, 'Do you give yourself to +the Chau-nan and the Shao-nan. The man who has not studied the +Chau-nan and the Shao-nan, is like one who stands with his face +right against a wall. Is he not so?' + + CHAP. XI. The Master said, '"It is according to the rules of +propriety," they say.-- "It is according to the rules of propriety," +they say. Are gems and silk all that is meant by propriety? "It is +music," they say.-- "It is music," they say. Are bells and drums all +that is meant by music?' + CHAP. XII. The Master said, 'He who puts on an appearance of +stern firmness, while inwardly he is weak, is like one of the small, +mean people;-- yea, is he not like the thief who breaks through, or +climbs over, a wall?' + CHAP. XIII. The Master said, 'Your good, careful people of the +villages are the thieves of virtue.' + CHAP. XIV. The Master said, 'To tell, as we go along, what we +have heard on the way, is to cast away our virtue.' + + CHAP. XV. 1. The Master said, 'There are those mean +creatures! How impossible it is along with them to serve one's +prince! + 2. 'While they have not got their aims, their anxiety is how to +get them. When they have got them, their anxiety is lest they +should lose them. + 3. 'When they are anxious lest such things should be lost, +there is nothing to which they will not proceed.' + CHAP. XVI. 1. The Master said, 'Anciently, men had three +failings, which now perhaps are not to be found. + 2. 'The high-mindedness of antiquity showed itself in a +disregard of small things; the high-mindedness of the present day +shows itself in wild license. The stern dignity of antiquity showed +itself in grave reserve; the stern dignity of the present day shows +itself in quarrelsome perverseness. The stupidity of antiquity +showed itself in straightforwardness; the stupidity of the present +day shows itself in sheer deceit.' + + CHAP. XVII. The Master said, 'Fine words and an insinuating +appearance are seldom associated with virtue.' + CHAP. XVIII. The Master said, 'I hate the manner in which +purple takes away the luster of vermilion. I hate the way in which +the songs of Chang confound the music of the Ya. I hate those who +with their sharp mouths overthrow kingdoms and families.' + CHAP. XIX. 1. The Master said, 'I would prefer not speaking.' + 2. Tsze-kung said, 'If you, Master, do not speak, what shall +we, your disciples, have to record?' + 3. The Master said, 'Does Heaven speak? The four seasons +pursue their courses, and all things are continually being produced, +but does Heaven say anything?' + + CHAP. XX. Zu Pei wished to see Confucius, but Confucius +declined, on the ground of being sick, to see him. When the bearer +of this message went out at the door, (the Master) took his lute and +sang to it, in order that Pei might hear him. + CHAP. XXI. 1. Tsai Wo asked about the three years' mourning +for parents, saying that one year was long enough. + 2. 'If the superior man,' said he, 'abstains for three years from +the observances of propriety, those observances will be quite lost. +If for three years he abstains from music, music will be ruined. + 3. 'Within a year the old grain is exhausted, and the new grain +has sprung up, and, in procuring fire by friction, we go through all +the changes of wood for that purpose. After a complete year, the +mourning may stop.' + 4. The Master said, 'If you were, after a year, to eat good rice, +and wear embroidered clothes, would you feel at ease?' 'I should,' +replied Wo. + + 5. The Master said, 'If you can feel at ease, do it. But a +superior man, during the whole period of mourning, does not enjoy +pleasant food which he may eat, nor derive pleasure from music +which he may hear. He also does not feel at ease, if he is +comfortably lodged. Therefore he does not do what you propose. +But now you feel at ease and may do it.' + 6. Tsai Wo then went out, and the Master said, 'This shows +Yu's want of virtue. It is not till a child is three years old that it is +allowed to leave the arms of its parents. And the three years' +mourning is universally observed throughout the empire. Did Yu +enjoy the three years' love of his parents?' + + CHAP. XXII. The Master said, 'Hard is it to deal with him, who +will stuff himself with food the whole day, without applying his +mind to anything good! Are there not gamesters and chess players? +To be one of these would still be better than doing nothing at all.' + CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem +valour?' The Master said, 'The superior man holds righteousness to +be of highest importance. A man in a superior situation, having +valour without righteousness, will be guilty of insubordination; one +of the lower people having valour without righteousness, will +commit robbery.' + CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his +hatreds also?' The Master said, 'He has his hatreds. He hates those +who proclaim the evil of others. He hates the man who, + +being in a low station, slanders his superiors. He hates those who +have valour merely, and are unobservant of propriety. He hates +those who are forward and determined, and, at the same time, of +contracted understanding.' + 2. The Master then inquired, 'Ts'ze, have you also your +hatreds?' Tsze-kung replied, 'I hate those who pry out matters, and +ascribe the knowledge to their wisdom. I hate those who are only +not modest, and think that they are valourous. I hate those who +make known secrets, and think that they are straightforward.' + CHAP. XXV. The Master said, 'Of all people, girls and servants +are the most difficult to behave to. If you are familiar with them, +they lose their humility. If you maintain a reserve towards them, +they are discontented.' + CHAP. XXVI. The Master said, 'When a man at forty is the +object of dislike, he will always continue what he is.' + +BOOK XVIII. WEI TSZE. + + CHAP. I. 1. The Viscount of Wei withdrew from the court. The +Viscount of Chi became a slave to Chau. Pi-kan remonstrated with +him and died. + 2. Confucius said, 'The Yin dynasty possessed these three men +of virtue.' + CHAP. II. Hui of Liu-hsia being chief criminal judge, was +thrice dismissed from his office. Some one said to him, 'Is it not yet +time for you, sir, to leave this?' He replied, 'Serving men in an +upright way, where shall I go to, and not experience such a thrice- +repeated + +dismissal? If I choose to serve men in a crooked way, what +necessity is there for me to leave the country of my parents?' + CHAP. III. The duke Ching of Ch'i, with reference to the +manner in which he should treat Confucius, said, 'I cannot treat him +as I would the chief of the Chi family. I will treat him in a manner +between that accorded to the chief of the Chi, and that given to the +chief of the Mang family.' He also said, 'I am old; I cannot use his +doctrines.' Confucius took his departure. + CHAP. IV. The people of Ch'i sent to Lu a present of female +musicians, which Chi Hwan received, and for three days no court +was held. Confucius took his departure. + CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by +Confucius, singing and saying, 'O FANG! O FANG! How is your + +virtue degenerated! As to the past, reproof is useless; but the future +may still be provided against. Give up your vain pursuit. Give up +your vain pursuit. Peril awaits those who now engage in affairs of +government.' + 2. Confucius alighted and wished to converse with him, but +Chieh-yu hastened away, so that he could not talk with him. + CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the field +together, when Confucius passed by them, and sent Tsze-lu to +inquire for the ford. + 2. Ch'ang-tsu said, 'Who is he that holds the reins in the +carriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not K'ung +Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the other +rejoined, 'He knows the ford.' + 3. Tsze-lu then inquired of Chieh-ni, who said to him, 'Who + +are you, sir?' He answered, 'I am Chung Yu.' 'Are you not the +disciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied he, +and then Chieh-ni said to him, 'Disorder, like a swelling flood, +spreads over the whole empire, and who is he that will change its +state for you? Than follow one who merely withdraws from this +one and that one, had you not better follow those who have +withdrawn from the world altogether?' With this he fell to covering +up the seed, and proceeded with his work, without stopping. + 4. Tsze-lu went and reported their remarks, when the Master +observed with a sigh, 'It is impossible to associate with birds and +beasts, as if they were the same with us. If I associate not with +these people,-- with mankind,-- with whom shall I associate? If +right principles prevailed through the empire, there would be no +use for me to change its state.' + + CHAP. VII. 1. Tsze-lu, following the Master, happened to fall +behind, when he met an old man, carrying across his shoulder on a +staff a basket for weeds. Tsze-lu said to him, 'Have you seen my +master, sir!' The old man replied, 'Your four limbs are +unaccustomed to toil; you cannot distinguish the five kinds of +grain:-- who is your master?' With this, he planted his staff in the +ground, and proceeded to weed. + 2. Tsze-lu joined his hands across his breast, and stood before +him. + 3. The old man kept Tsze-lu to pass the night in his house, +killed a fowl, prepared millet, and feasted him. He also introduced +to him his two sons. + 4. Next day, Tsze-lu went on his way, and reported his +adventure. The Master said, 'He is a recluse,' and sent Tsze-lu back +to see him again, but when he got to the place, the old man was +gone. + 5. Tsze-lu then said to the family, 'Not to take office is not + +righteous. If the relations between old and young may not be +neglected, how is it that he sets aside the duties that should be +observed between sovereign and minister? Wishing to maintain his +personal purity, he allows that great relation to come to confusion. +A superior man takes office, and performs the righteous duties +belonging to it. As to the failure of right principles to make +progress, he is aware of that.' + CHAP. VIII. 1. The men who have retired to privacy from the +world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of +Liu-hsia, and Shao-lien. + 2. The Master said, 'Refusing to surrender their wills, or to +submit to any taint in their persons;-- such, I think, were Po-i and +Shu-ch'i. + 3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that +they surrendered their wills, and submitted to taint in their +persons, + +but their words corresponded with reason, and their actions were +such as men are anxious to see. This is all that is to be remarked in +them. + 4. 'It may be said of Yu-chung and I-yi, that, while they hid +themselves in their seclusion, they gave a license to their words; +but, in their persons, they succeeded in preserving their purity, +and, in their retirement, they acted according to the exigency of the +times. + 5. 'I am different from all these. I have no course for which I +am predetermined, and no course against which I am +predetermined.' + CHAP. IX. 1. The grand music master, Chih, went to Ch'i. + 2. Kan, the master of the band at the second meal, went to +Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh, +the band master at the fourth meal, went to Ch'in. + 3. Fang-shu, the drum master, withdrew to the north of the +river. + + 4. Wu, the master of the hand drum, withdrew to the Han. + 5. Yang, the assistant music master, and Hsiang, master of the +musical stone, withdrew to an island in the sea. + CHAP. X. The duke of Chau addressed his son, the duke of Lu, +saying, 'The virtuous prince does not neglect his relations. He does +not cause the great ministers to repine at his not employing them. +Without some great cause, he does not dismiss from their offices +the members of old families. He does not seek in one man talents +for every employment.' + CHAP. XI. To Chau belonged the eight officers, Po-ta, Po- + +kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa. + +BOOK XIX. TSZE-CHANG. + + CHAP. I. Tsze-chang said, 'The scholar, trained for public duty, +seeing threatening danger, is prepared to sacrifice his life. When +the opportunity of gain is presented to him, he thinks of +righteousness. In sacrificing, his thoughts are reverential. In +mourning, his thoughts are about the grief which he should feel. +Such a man commands our approbation indeed.' + CHAP. II. Tsze-chang said, 'When a man holds fast to virtue, +but without seeking to enlarge it, and believes right principles, but +without firm sincerity, what account can be made of his existence +or non-existence?' + + CHAP. III. The disciples of Tsze-hsia asked Tsze-chang about +the principles that should characterize mutual intercourse. Tsze- +chang asked, 'What does Tsze-hsia say on the subject?' They +replied, 'Tsze-hsia says:-- "Associate with those who can advantage +you. Put away from you those who cannot do so."' Tsze-chang +observed, 'This is different from what I have learned. The superior +man honours the talented and virtuous, and bears with all. He +praises the good, and pities the incompetent. Am I possessed of +great talents and virtue?-- who is there among men whom I will +not bear with? Am I devoid of talents and virtue?-- men will put +me away from them. What have we to do with the putting away of +others?' + CHAP. IV. Tsze-hsia said, 'Even in inferior studies and +employments there is something worth being looked at; but if it be + +attempted to carry them out to what is remote, there is a danger of +their proving inapplicable. Therefore, the superior man does not +practise them.' + CHAP. V. Tsze-hsia said, 'He, who from day to day recognises +what he has not yet, and from month to month does not forget what +he has attained to, may be said indeed to love to learn.' + CHAP. VI. Tsze-hsia said, 'There are learning extensively, and +having a firm and sincere aim; inquiring with earnestness, and +reflecting with self-application:-- virtue is in such a course.' + CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to +dwell in, in order to accomplish their works. The superior man +learns, in order to reach to the utmost of his principles.' + + CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his +faults.' + CHAP. IX. Tsze-hsia said, 'The superior man undergoes three +changes. Looked at from a distance, he appears stern; when +approached, he is mild; when he is heard to speak, his language is +firm and decided.' + CHAP. X. Tsze-hsia said, 'The superior man, having obtained +their confidence, may then impose labours on his people. If he have +not gained their confidence, they will think that he is oppressing +them. Having obtained the confidence of his prince, one may then +remonstrate with him. If he have not gained his confidence, the +prince will think that he is vilifying him.' + CHAP. XI. Tsze-hsia said, 'When a person does not transgress +the boundary line in the great virtues, he may pass and repass it in +the small virtues.' + + CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of +Tsze-hsia, in sprinkling and sweeping the ground, in answering and +replying, in advancing and receding, are sufficiently accomplished. +But these are only the branches of learning, and they are left +ignorant of what is essential.-- How can they be acknowledged as +sufficiently taught?' + 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu is +wrong. According to the way of the superior man in teaching, what +departments are there which he considers of prime importance, and +delivers? what are there which he considers of secondary +importance, and allows himself to be idle about? But as in the case +of plants, which are assorted according to their classes, so he deals +with his disciples. How can the way of a superior man be such as to +make fools of any of them? Is it not the sage alone, who can unite +in one the beginning and the consummation of learning?' + + CHAP. XIII. Tsze-hsia said, 'The officer, having discharged all +his duties, should devote his leisure to learning. The student, having +completed his learning, should apply himself to be an officer.' + CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried to +the utmost degree of grief, should stop with that.' + CHAP. XV. Tsze-hsia said, 'My friend Chang can do things +which are hard to be done, but yet he is not perfectly virtuous.' + CHAP. XVI. The philosopher Tsang said, 'How imposing is the +manner of Chang! It is difficult along with him to practise virtue.' + CHAP. XVII. The philosopher Tsang said, 'I heard this from +our Master:-- "Men may not have shown what is in them to the full +extent, and yet they will be found to do so, on occasion of mourning +for their parents."' + + CHAP. XVIII. The philosopher Tsang said, 'I have heard this +from our Master:-- "The filial piety of Mang Chwang, in other +matters, was what other men are competent to, but, as seen in his +not changing the ministers of his father, nor his father's mode of +government, it is difficult to be attained to."' + CHAP. XIX. The chief of the Mang family having appointed +Yang Fu to be chief criminal judge, the latter consulted the +philosopher Tsang. Tsang said, 'The rulers have failed in their +duties, and the people consequently have been disorganised, for a +long time. When you have found out the truth of any accusation, be +grieved for and pity them, and do not feel joy at your own ability.' + CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so great +as that name implies. Therefore, the superior man hates to dwell + +in a low-lying situation, where all the evil of the world will flow in +upon him.' + CHAP. XXI. Tsze-kung said, 'The faults of the superior man are +like the eclipses of the sun and moon. He has his faults, and all men +see them; he changes again, and all men look up to him.' + CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, +saying, 'From whom did Chung-ni get his learning?' + 2. Tsze-kung replied, 'The doctrines of Wan and Wu have not +yet fallen to the ground. They are to be found among men. Men of +talents and virtue remember the greater principles of them, and +others, not possessing such talents and virtue, remember the +smaller. Thus, all possess the doctrines of Wan and Wu. Where +could our Master go that he should not have an opportunity of +learning them? And yet what necessity was there for his having a +regular master?' + + CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great +officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' + 2. Tsze-fu Ching-po reported the observation to Tsze-kung, +who said, 'Let me use the comparison of a house and its +encompassing wall. My wall only reaches to the shoulders. One may +peep over it, and see whatever is valuable in the apartments. + 3. 'The wall of my Master is several fathoms high. If one do +not find the door and enter by it, he cannot see the ancestral +temple with its beauties, nor all the officers in their rich array. + 4. 'But I may assume that they are few who find the door. +Was not the observation of the chief only what might have been +expected?' + + CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of +Chung-ni, 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 wish to +cut himself off from the sage, what harm can he do to the sun or +moon? He only shows that he does not know his own capacity. + CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, said, +'You are too modest. How can Chung-ni be said to be superior to +you?' + 2. Tsze-kung said to him, '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. + 3. '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. + + 4. 'Were our Master in the position of the ruler 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?' + +BOOK XX. YAO YUEH. + + CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven-determined +order of succession now rests in your person. Sincerely hold fast the +due Mean. If there shall be distress and want within the four seas, +the Heavenly revenue will come to a perpetual end.' + 2. Shun also used the same language in giving charge to Yu. + 3. T'ang said, 'I the child Li, presume to use a dark-coloured +victim, and presume to announce to Thee, O most great and +sovereign God, that the sinner I dare not pardon, and thy ministers, +O God, I do not keep in obscurity. The examination of them is by +thy mind, O God. If, in my person, I commit offences, they are not to +be attributed to you, the people of the myriad regions. If you in the +myriad regions commit offences, these offences must rest on my +person.' + + 4. Chau conferred great gifts, and the good were enriched. + 5. 'Although he has his near relatives, they are not equal to +my virtuous men. The people are throwing blame upon me, the One +man.' + 6. He carefully attended to the weights and measures, +examined the body of the laws, restored the discarded officers, and +the good government of the kingdom took its course. + 7. He revived States that had been extinguished, restored +families whose line of succession had been broken, and called to +office those who had retired into obscurity, so that throughout the +kingdom the hearts of the people turned towards him. + 8. What he attached chief importance to, were the food of the +people, the duties of mourning, and sacrifices. + 9. By his generosity, he won all. By his sincerity, he made the +people repose trust in him. By his earnest activity, his +achievements were great. By his justice, all were delighted. + + CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what way +should a person in authority act in order that he may conduct +government properly?' The Master replied, 'Let him honour the five +excellent, and banish away the four bad, things;-- then may he +conduct government properly.' Tsze-chang said, 'What are meant by +the five excellent things?' The Master said, 'When the person in +authority is beneficent without great expenditure; when he lays +tasks on the people without their repining; when he pursues what +he desires without being covetous; when he maintains a dignified +ease without being proud; when he is majestic without being fierce.' + 2. Tsze-chang said, 'What is meant by being beneficent +without great expenditure?' The Master replied, 'When the person +in authority makes more beneficial to the people the things from +which + +they naturally derive benefit;-- is not this being beneficent without +great expenditure? When he chooses the labours which are proper, +and makes them labour on them, who will repine? When his desires +are set on benevolent government, and he secures it, who will +accuse him of covetousness? Whether he has to do with many +people or few, or with things great or small, he does not dare to +indicate any disrespect;-- is not this to maintain a dignified ease +without any pride? He adjusts his clothes and cap, and throws a +dignity into his looks, so that, thus dignified, he is looked at with +awe;-- is not this to be majestic without being fierce?' + 3. Tsze-chang then asked, 'What are meant by the four bad +things?' The Master said, 'To put the people to death without having +instructed them;-- this is called cruelty. To require from them, +suddenly, the full tale of work, without having given them +warning;-- this is called oppression. To issue orders as if without +urgency, at first, and, when the time comes, to insist on them with +severity;-- this is called injury. And, generally, in the giving pay + +or rewards to men, to do it in a stingy way;-- this is called acting +the part of a mere official.' + CHAP III. 1. The Master said, 'Without recognising the +ordinances of Heaven, it is impossible to be a superior man. + 2. 'Without an acquaintance with the rules of Propriety, it is +impossible for the character to be established. + 3. 'Without knowing the force of words, it is impossible to +know men.' + + + + + +End of Project Gutenberg Etext THE CHINESE CLASSICS (CONFUCIAN ANALECTS) +by James Legge + |