{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_3330/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_3330","id":"gutenberg_3330","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/3330","summary":null,"tags":["Banned Books from Anne Haight's list","Category: Classics of Literature","Category: Philosophy & Ethics","Category: Religion/Spirituality","Ethics -- China","Harvard Classics","Philosophy, Chinese"],"text":"Ver.12.12.00*END*\n\n\n\n\nA note from the digitizer\n\nThis digitized version preserves the original page breaks.\nIt is the English translation portion of the CONFUCIAN ANALECTS,\nwhich is one part of Legge's THE CHINESE CLASSICS.  The Prolegomena,\nThe Great Learning, and The Doctrine of the Mean can be found in other\nProject Gutenberg files.\n\nThe original Chinese of the CONFUCIAN ANALECTS and Legge's notes are presented\nalong with this English translation in other Project Gutenberg files.\n\n\n\n\nTHE CHINESE CLASSICS\n\nwith a translation, critical and exegetical\nnotes, prolegomena, and copious indexes\n\nby James Legge\n\n\nIN FIVE VOLUMES\n\nCONFUCIAN ANALECTS\nTHE GREAT LEARNING\nTHE DOCTRINE OF THE MEAN\n\n\n\n\nCONFUCIAN ANALECTS.\nBOOK I.  HSIO R.\n\n        CHAPTER I. 1. The Master said, 'Is it not pleasant to learn with\na constant perseverance and application?\n        2. 'Is it not delightful to have friends coming from distant\nquarters?'\n        3. 'Is he not a man of complete virtue, who feels no\ndiscomposure though men may take no note of him?'\n\n        CHAP. II. 1. The philosopher Yu said, 'They are few who, being\nfilial and fraternal, are fond of offending against their superiors.\nThere have been none, who, not liking to offend against their\nsuperiors, have been fond of stirring up confusion.\n        2. 'The superior man bends his attention to what is radical.\n\nThat being established, all practical courses naturally grow up. Filial\npiety and fraternal submission!-- are they not the root of all\nbenevolent actions?'\n        CHAP. III. The Master said, 'Fine words and an insinuating\nappearance are seldom associated with true virtue.'\n        CHAP. IV. The philosopher Tsang said, 'I daily examine myself\non three points:-- whether, in transacting business for others, I may\nhave been not faithful;-- whether, in intercourse with friends, I\nmay have been not sincere;-- whether I may have not mastered\nand practised the instructions of my teacher.'\n\n        CHAP. V. The Master said, To rule a country of a thousand\nchariots, there must be reverent attention to business, and\nsincerity; economy in expenditure, and love for men; and the\nemployment of the people at the proper seasons.'\n        CHAP. VI. The Master said, 'A youth, when at home, should be\nfilial, and, abroad, respectful to his elders. He should be earnest and\ntruthful. He should overflow in love to all, and cultivate the\nfriendship of the good. When he has time and opportunity, after the\nperformance of these things, he should employ them in polite\nstudies.'\n        CHAP. VII. Tsze-hsia said, 'If a man withdraws his mind from\nthe love of beauty, and applies it as sincerely to the love of the\nvirtuous; if, in serving his parents, he can exert his utmost strength;\n\nif, in serving his prince, he can devote his life; if, in his intercourse\nwith his friends, his words are sincere:-- although men say that he\nhas not learned, I will certainly say that he has.'\n        CHAP. VIII. 1. The Master said, 'If the scholar be not grave, he\nwill not call forth any veneration, and his learning will not be solid.\n        2. 'Hold faithfulness and sincerity as first principles.\n        3. 'Have no friends not equal to yourself.\n        4. 'When you have faults, do not fear to abandon them.'\n        CHAP. IX. The philosopher Tsang said, 'Let there be a careful\nattention to perform the funeral rites to parents, and let them be\nfollowed when long gone with the ceremonies of sacrifice;-- then\nthe virtue of the people will resume its proper excellence.'\n\nCHAP. X. 1. Tsze-ch'in asked Tsze-kung, saying, 'When our master\ncomes to any country, he does not fail to learn all about its\ngovernment. Does he ask his information? or is it given to him?'\n        2. Tsze-kung said, 'Our master is benign, upright, courteous,\ntemperate, and complaisant, and thus he gets his information. The\nmaster's mode of asking information!-- is it not different from that\nof other men?'\n        CHAP. XI. The Master said, 'While a man's father is alive, look\nat the bent of his will; when his father is dead, look at his conduct.\nIf for three years he does not alter from the way of his father, he\nmay be called filial.'\n\nCHAP. XII. 1. The philosopher Yu said, 'In practising the rules of\npropriety, a natural ease is to be prized. In the ways prescribed by\nthe ancient kings, this is the excellent quality, and in things small\nand great we follow them.\n        2. 'Yet it is not to be observed in all cases. If one, knowing\nhow such ease should be prized, manifests it, without regulating it\nby the rules of propriety, this likewise is not to be done.'\n        CHAP. XIII. The philosopher Yu said, 'When agreements are\nmade according to what is right, what is spoken can be made good.\nWhen respect is shown according to what is proper, one keeps far\nfrom shame and disgrace. When the parties upon whom a man\nleans are proper persons to be intimate with, he can make them his\nguides and masters.'\n        CHAP. XIV. The Master said, 'He who aims to be a man of\ncomplete virtue in his food does not seek to gratify his appetite, nor\n\nin his dwelling place does he seek the appliances of ease; he is\nearnest in what he is doing, and careful in his speech; he frequents\nthe company of men of principle that he may be rectified:-- such a\nperson may be said indeed to love to learn.'\n        CHAP. XV. 1. Tsze-kung said, 'What do you pronounce\nconcerning the poor man who yet does not flatter, and the rich man\nwho is not proud?' The Master replied, 'They will do; but they are\nnot equal to him, who, though poor, is yet cheerful, and to him, who,\nthough rich, loves the rules of propriety.'\n        2. Tsze-kung replied, 'It is said in the Book of Poetry, \"As you\ncut and then file, as you carve and then polish.\"-- The meaning is\nthe same, I apprehend, as that which you have just expressed.'\n        3. The Master said, 'With one like Ts'ze, I can begin to talk\n\nabout the odes. I told him one point, and he knew its proper\nsequence.'\n        CHAP. XVI. The Master said, 'I will not be afflicted at men's\nnot knowing me; I will be afflicted that I do not know men.'\n\n\nBOOK II. WEI CHANG.\n\n        CHAP. I. The Master said, 'He who exercises government by\nmeans of his virtue may be compared to the north polar star, which\nkeeps its place and all the stars turn towards it.'\n        CHAP. II. The Master said, 'In the Book of Poetry are three\nhundred pieces, but the design of them all may be embraced in one\nsentence-- \"Having no depraved thoughts.\"'\n        CHAP. III. 1. The Master said, 'If the people be led by laws,\nand uniformity sought to be given them by punishments, they will\ntry to avoid the punishment, but have no sense of shame.\n        2. 'If they be led by virtue, and uniformity sought to be given\nthem by the rules of propriety, they will have the sense of shame,\nand moreover will become good.'\n        CHAP. IV. 1. The Master said, 'At fifteen, I had my mind bent\non learning.\n        2. 'At thirty, I stood firm.\n        3. 'At forty, I had no doubts.\n        4. 'At fifty, I knew the decrees of Heaven.\n\n        5. 'At sixty, my ear was an obedient organ for the reception of\ntruth.\n        6. 'At seventy, I could follow what my heart desired, without\ntransgressing what was right.'\n        CHAP. V. 1. Mang I asked what filial piety was. The Master\nsaid, 'It is not being disobedient.'\n        2. Soon after, as Fan Ch'ih was driving him, the Master told\nhim, saying, 'Mang-sun asked me what filial piety was, and I\nanswered him,-- \"not being disobedient.\"'\n        3. Fan Ch'ih said, 'What did you mean?' The Master replied,\n'That parents, when alive, be served according to propriety; that,\nwhen dead, they should be buried according to propriety; and that\nthey should be sacrificed to according to propriety.'\n\n        CHAP. VI. Mang Wu asked what filial piety was. The Master\nsaid, 'Parents are anxious lest their children should be sick.'\n        CHAP. VII. Tsze-yu asked what filial piety was. The Master\nsaid, 'The filial piety of now-a-days means the support of one's\nparents. But dogs and horses likewise are able to do something in\nthe way of support;-- without reverence, what is there to\ndistinguish the one support given from the other?'\n        CHAP. VIII. Tsze-hsia asked what filial piety was. The Master\nsaid, 'The difficulty is with the countenance. If, when their elders\nhave any troublesome affairs, the young take the toil of them, and\nif, when the young have wine and food, they set them before their\nelders, is THIS to be considered filial piety?'\n\n        CHAP. IX. The Master said, 'I have talked with Hui for a whole\nday, and he has not made any objection to anything I said;-- as if\nhe were stupid. He has retired, and I have examined his conduct\nwhen away from me, and found him able to illustrate my teachings.\nHui!-- He is not stupid.'\n        CHAP. X. 1. The Master said, 'See what a man does.\n        2. 'Mark his motives.\n        3. 'Examine in what things he rests.\n        4. 'How can a man conceal his character?\n        5. How can a man conceal his character?'\n        CHAP. XI. The Master said, 'If a man keeps cherishing his old\nknowledge, so as continually to be acquiring new, he may be a\nteacher of others.'\n\n        CHAP. XII. The Master said, 'The accomplished scholar is not a\nutensil.'\n        CHAP. XIII. Tsze-kung asked what constituted the superior\nman. The Master said, 'He acts before he speaks, and afterwards\nspeaks according to his actions.'\n        CHAP. XIV. The Master said, 'The superior man is catholic and\nno partisan. The mean man is partisan and not catholic.'\n        CHAP. XV. The Master said, 'Learning without thought is\nlabour lost; thought without learning is perilous.'\n        CHAP. XVI. The Master said, 'The study of strange doctrines is\ninjurious indeed!'\n\n        CHAP. XVII. The Master said, 'Yu, shall I teach you what\nknowledge is? When you know a thing, to hold that you know it;\nand when you do not know a thing, to allow that you do not know\nit;-- this is knowledge.'\n        CHAP. XVII. 1. Tsze-chang was learning with a view to official\nemolument.\n        2. The Master said, 'Hear much and put aside the points of\nwhich you stand in doubt, while you speak cautiously at the same\ntime of the others:-- then you will afford few occasions for blame.\nSee much and put aside the things which seem perilous, while you\nare cautious at the same time in carrying the others into practice:--\nthen you will have few occasions for repentance. When one gives\nfew occasions for blame in his words, and few occasions for\nrepentance in his conduct, he is in the way to get emolument.'\n\n        CHAP. XIX. The Duke Ai asked, saying, 'What should be done\nin order to secure the submission of the people?' Confucius replied,\n'Advance the upright and set aside the crooked, then the people\nwill submit. Advance the crooked and set aside the upright, then\nthe people will not submit.'\n        CHAP. XX. Chi K'ang asked how to cause the people to\nreverence their ruler, to be faithful to him, and to go on to nerve\nthemselves to virtue. The Master said, 'Let him preside over them\nwith gravity;-- then they will reverence him. Let him be filial and\nkind to all;-- then they will be faithful to him. Let him advance the\ngood and teach the incompetent;-- then they will eagerly seek to be\nvirtuous.'\n        CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, why\nare you not engaged in the government?'\n\n        2. The Master said, 'What does the Shu-ching say of filial\npiety?-- \"You are filial, you discharge your brotherly duties. These\nqualities are displayed in government.\" This then also constitutes\nthe exercise of government. Why must there be THAT-- making one\nbe in the government?'\n        CHAP. XXII. The Master said, 'I do not know how a man\nwithout truthfulness is to get on. How can a large carriage be made\nto go without the cross-bar for yoking the oxen to, or a small\ncarriage without the arrangement for yoking the horses?'\n        CHAP. XXIII. 1. Tsze-chang asked whether the affairs of ten\nages after could be known.\n        2. Confucius said, 'The Yin dynasty followed the regulations of\nthe Hsia: wherein it took from or added to them may be known. The\nChau dynasty has followed the regulations of Yin: wherein it took\nfrom or added to them may be known. Some other may follow the\nChau, but though it should be at the distance of a hundred ages, its\naffairs may be known.'\n\n        CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to a\nspirit which does not belong to him is flattery.\n        2. 'To see what is right and not to do it is want of courage.'\n\nBOOK III. PA YIH.\n\n        CHAP. I. Confucius said of the head of the Chi family, who had\neight rows of pantomimes in his area, 'If he can bear to do this,\nwhat may he not bear to do?'\n\n        CHAP. II. The three families used the YUNG ode, while the\nvessels were being removed, at the conclusion of the sacrifice. The\nMaster said, '\"Assisting are the princes;-- the son of heaven looks\nprofound and grave:\"-- what application can these words have in\nthe hall of the three families?'\n        CHAP. III. The Master said, 'If a man be without the virtues\nproper to humanity, what has he to do with the rites of propriety?\nIf a man be without the virtues proper to humanity, what has he to\ndo with music?'\n        CHAP. IV. 1. Lin Fang asked what was the first thing to be\nattended to in ceremonies.\n        2. The Master said, 'A great question indeed!\n        3. 'In festive ceremonies, it is better to be sparing than\nextravagant.\n\nIn the ceremonies of mourning, it is better that there be deep\nsorrow than a minute attention to observances.'\n        CHAP. V. The Master said, 'The rude tribes of the east and\nnorth have their princes, and are not like the States of our great\nland which are without them.'\n        CHAP. VI. The chief of the Chi family was about to sacrifice to\nthe T'ai mountain. The Master said to Zan Yu, 'Can you not save him\nfrom this?' He answered, 'I cannot.' Confucius said, 'Alas! will you\nsay that the T'ai mountain is not so discerning as Lin Fang?'\n\n        CHAP. VII. The Master said, 'The student of virtue has no\ncontentions. If it be said he cannot avoid them, shall this be in\narchery? But he bows complaisantly to his competitors; thus he\nascends the hall, descends, and exacts the forfeit of drinking. In his\ncontention, he is still the Chun-tsze.'\n        CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the meaning\nof the passage-- \"The pretty dimples of her artful smile! The well-\ndefined black and white of her eye! The plain ground for the\ncolours?\"'\n        2. The Master said, 'The business of laying on the colours\nfollows (the preparation of) the plain ground.'\n        3. 'Ceremonies then are a subsequent thing?' The Master said,\n'It is Shang who can bring out my meaning. Now I can begin to talk\nabout the odes with him.'\n\n        CHAP. IX. The Master said, 'I could describe the ceremonies of\nthe Hsia dynasty, but Chi cannot sufficiently attest my words. I\ncould describe the ceremonies of the Yin dynasty, but Sung cannot\nsufficiently attest my words. (They cannot do so) because of the\ninsufficiency of their records and wise men. If those were\nsufficient, I could adduce them in support of my words.'\n        CHAP. X. The Master said, 'At the great sacrifice, after the\npouring out of the libation, I have no wish to look on.'\n        CHAP. XI. Some one asked the meaning of the great sacrifice.\nThe Master said, 'I do not know. He who knew its meaning would\nfind it as easy to govern the kingdom as to look on this;-- pointing\nto his palm.\n\n        CHAP. XII. 1. He sacrificed to the dead, as if they were\npresent. He sacrificed to the spirits, as if the spirits were present.\n        2. The Master said, 'I consider my not being present at the\nsacrifice, as if I did not sacrifice.'\n        CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the\nmeaning of the saying, \"It is better to pay court to the furnace than\nto the south-west corner?\"'\n        2. The Master said, 'Not so. He who offends against Heaven\nhas none to whom he can pray.'\n\n        CHAP. XIV. The Master said, 'Chau had the advantage of\nviewing the two past dynasties. How complete and elegant are its\nregulations! I follow Chau.'\n        CHAP. XV. The Master, when he entered the grand temple,\nasked about everything. Some one said, 'Who will say that the son\nof the man of Tsau knows the rules of propriety! He has entered the\ngrand temple and asks about everything.' The Master heard the\nremark, and said, 'This is a rule of propriety.'\n        CHAP. XVI. The Master said, 'In archery it is not going\nthrough the leather which is the principal thing;-- because people's\nstrength is not equal. This was the old way.'\n\n        CHAP. XVII. 1. Tsze-kung wished to do away with the offering\nof a sheep connected with the inauguration of the first day of each\nmonth.\n        2. The Master said, 'Ts'ze, you love the sheep; I love the\nceremony.'\n        CHAP. XVII. The Master said, 'The full observance of the rules\nof propriety in serving one's prince is accounted by people to be\nflattery.'\n        CHAP. XIX. The Duke Ting asked how a prince should employ\nhis ministers, and how ministers should serve their prince.\nConfucius replied, 'A prince should employ his minister according to\naccording to the rules of propriety; ministers should serve their\nprince with faithfulness.'\n        CHAP. XX. The Master said, 'The Kwan Tsu is expressive of\nenjoyment without being licentious, and of grief without being\nhurtfully excessive.'\n\n        CHAP. XXI. 1. The Duke Ai asked Tsai Wo about the altars of\nthe spirits of the land. Tsai Wo replied, 'The Hsia sovereign planted\nthe pine tree about them; the men of the Yin planted the cypress;\nand the men of the Chau planted the chestnut tree, meaning\nthereby to cause the people to be in awe.'\n        2. When the Master heard it, he said, 'Things that are done, it\nis needless to speak about; things that have had their course, it is\nneedless to remonstrate about; things that are past, it is needless to\nblame.'\n        CHAP. XXII. 1. The Master said, 'Small indeed was the capacity\nof Kwan Chung!'\n        2. Some one said, 'Was Kwan Chung parsimonious?' 'Kwan,'\nwas the reply, 'had the San Kwei, and his officers performed no\ndouble duties; how can he be considered parsimonious?'\n        3. 'Then, did Kwan Chung know the rules of propriety?' The\n\nMaster said, 'The princes of States have a screen intercepting the\nview at their gates. Kwan had likewise a screen at his gate. The\nprinces of States on any friendly meeting between two of them, had\na stand on which to place their inverted cups. Kwan had also such a\nstand. If Kwan knew the rules of propriety, who does not know\nthem?'\n        CHAP. XXXII. The Master instructing the grand music-master\nof Lu said, 'How to play music may be known. At the\ncommencement of the piece, all the parts should sound together. As\nit proceeds, they should be in harmony while severally distinct and\nflowing without break, and thus on to the conclusion.'\n\n        CHAP. XXIV. The border warden at Yi requested to be\nintroduced to the Master, saying, 'When men of superior virtue\nhave come to this, I have never been denied the privilege of seeing\nthem.' The followers of the sage introduced him, and when he came\nout from the interview, he said, 'My friends, why are you distressed\nby your master's loss of office? The kingdom has long been without\nthe principles of truth and right; Heaven is going to use your master\nas a bell with its wooden tongue.'\n        CHAP. XXV. The Master said of the Shao that it was perfectly\nbeautiful and also perfectly good. He said of the Wu that it was\nperfectly beautiful but not perfectly good.\n        CHAP. XXVI. The Master said, 'High station filled without\nindulgent generosity; ceremonies performed without reverence;\nmourning conducted without sorrow;-- wherewith should I\ncontemplate such ways?'\n\nBOOK IV. LE JIN.\n\n        CHAP. I. The Master said, 'It is virtuous manners which\nconstitute the excellence of a neighborhood. If a man in selecting a\nresidence, do not fix on one where such prevail, how can he be\nwise?'\n        CHAP. II. The Master said, 'Those who are without virtue\ncannot abide long either in a condition of poverty and hardship, or\nin a condition of enjoyment. The virtuous rest in virtue; the wise\ndesire virtue.'\n\n        CHAP. III. The Master said, 'It is only the (truly) virtuous\nman, who can love, or who can hate, others.'\n        CHAP. IV. The Master said, 'If the will be set on virtue, there\nwill be no practice of wickedness.'\n        CHAP. V. 1. The Master said, 'Riches and honours are what\nmen desire. If it cannot be obtained in the proper way, they should\nnot be held. Poverty and meanness are what men dislike. If it\ncannot be avoided in the proper way, they should not be avoided.\n        2. 'If a superior man abandon virtue, how can he fulfil the\nrequirements of that name?\n        3. 'The superior man does not, even for the space of a single\nmeal, act contrary to virtue. In moments of haste, he cleaves to it.\nIn seasons of danger, he cleaves to it.'\n\n        CHAP. VI. 1. The Master said, 'I have not seen a person who\nloved virtue, or one who hated what was not virtuous. He who\nloved virtue, would esteem nothing above it. He who hated what is\nnot virtuous, would practise virtue in such a way that he would not\nallow anything that is not virtuous to approach his person.\n        2. 'Is any one able for one day to apply his strength to virtue?\nI have not seen the case in which his strength would be insufficient.\n        3. 'Should there possibly be any such case, I have not seen it.'\n        CHAP. VII. The Master said, 'The faults of men are\ncharacteristic of the class to which they belong. By observing a\nman's faults, it may be known that he is virtuous.'\n\n        CHAP. VIII. The Master said, 'If a man in the morning hear\nthe right way, he may die in the evening without regret.'\n        CHAP. IX. The Master said, 'A scholar, whose mind is set on\ntruth, and who is ashamed of bad clothes and bad food, is not fit to\nbe discoursed with.'\n        CHAP. X. The Master said, 'The superior man, in the world,\ndoes not set his mind either for anything, or against anything; what\nis right he will follow.'\n        CHAP. XI. The Master said, 'The superior man thinks of virtue;\nthe small man thinks of comfort. The superior man thinks of the\nsanctions of law; the small man thinks of favours which he may\nreceive.'\n\n        CHAP. XII. The Master said: 'He who acts with a constant view\nto his own advantage will be much murmured against.'\n        CHAP. XIII. The Master said, 'If a prince is able to govern his\nkingdom with the complaisance proper to the rules of propriety,\nwhat difficulty will he have? If he cannot govern it with that\ncomplaisance, what has he to do with the rules of propriety?'\n        CHAP. XIV. The Master said, 'A man should say, I am not\nconcerned that I have no place, I am concerned how I may fit\nmyself for one. I am not concerned that I am not known, I seek to\nbe worthy to be known.'\n        CHAP. XV. 1. The Master said, 'Shan, my doctrine is that of an\nall-pervading unity.' The disciple Tsang replied, 'Yes.'\n        2. The Master went out, and the other disciples asked, saying,\n\n'What do his words mean?' Tsang said, 'The doctrine of our master\nis to be true to the principles of our nature and the benevolent\nexercise of them to others,-- this and nothing more.'\n        CHAP. XVI. The Master said, 'The mind of the superior man is\nconversant with righteousness; the mind of the mean man is\nconversant with gain.'\n        CHAP. XVII. The Master said, 'When we see men of worth, we\nshould think of equalling them; when we see men of a contrary\ncharacter, we should turn inwards and examine ourselves.'\n        CHAP. XVIII. The Master said, 'In serving his parents, a son\nmay remonstrate with them, but gently; when he sees that they do\nnot incline to follow his advice, he shows an increased degree of\nreverence, but does not abandon his purpose; and should they\npunish him, he does not allow himself to murmur.'\n\n        CHAP. XIX. The Master said, 'While his parents are alive, the\nson may not go abroad to a distance. If he does go abroad, he must\nhave a fixed place to which he goes.'\n        CHAP. XX. The Master said, 'If the son for three years does not\nalter from the way of his father, he may be called filial.'\n        CHAP. XXI. The Master said, 'The years of parents may by no\nmeans not be kept in the memory, as an occasion at once for joy\nand for fear.'\n        CHAP. XXII. The Master said, 'The reason why the ancients did\nnot readily give utterance to their words, was that they feared lest\ntheir actions should not come up to them.'\n        CHAP. XXIII. The Master said, 'The cautious seldom err.'\n\n        CHAP. XXIV. The Master said, 'The superior man wishes to be\nslow in his speech and earnest in his conduct.'\n        CHAP. XXV. The Master said, 'Virtue is not left to stand alone.\nHe who practises it will have neighbors.'\n        CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent\nremonstrances lead to disgrace. Between friends, frequent reproofs\nmake the friendship distant.'\n\nBOOK V. KUNG-YE CH'ANG.\n\n        CHAP. I. 1. The Master said of Kung-ye Ch'ang that he might\nbe wived; although he was put in bonds, he had not been guilty of\nany crime. Accordingly, he gave him his own daughter to wife.\n        2. Of Nan Yung he said that if the country were well governed\n\nhe would not be out of office, and if it were ill-governed, he would\nescape punishment and disgrace. He gave him the daughter of his\nown elder brother to wife.\n        CHAP. II. The Master said of Tsze-chien, 'Of superior virtue\nindeed is such a man! If there were not virtuous men in Lu, how\ncould this man have acquired this character?'\n        CHAP. III. Tsze-kung asked, 'What do you say of me, Ts'ze?\nThe Master said, 'You are a utensil.' 'What utensil?' 'A gemmed\nsacrificial utensil.'\n\n        CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he is\nnot ready with his tongue.'\n        2. The Master said, 'What is the good of being ready with the\ntongue? They who encounter men with smartnesses of speech for\nthe most part procure themselves hatred. I know not whether he\nbe truly virtuous, but why should he show readiness of the\ntongue?'\n        CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter on\nofficial employment. He replied, 'I am not yet able to rest in the\nassurance of THIS.' The Master was pleased.\n        CHAP. VI. The Master said, 'My doctrines make no way. I will\nget upon a raft, and float about on the sea. He that will accompany\nme will be Yu, I dare say.' Tsze-lu hearing this was glad,\n\nupon which the Master said, 'Yu is fonder of daring than I am. He\ndoes not exercise his judgment upon matters.'\n        CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he was\nperfectly virtuous. The Master said, 'I do not know.'\n        2. He asked again, when the Master replied, 'In a kingdom of\na thousand chariots, Yu might be employed to manage the military\nlevies, but I do not know whether he be perfectly virtuous.'\n        3. 'And what do you say of Ch'iu?' The Master replied, 'In a\ncity of a thousand families, or a clan of a hundred chariots, Ch'iu\nmight be employed as governor, but I do not know whether he is\nperfectly virtuous.'\n        4. 'What do you say of Ch'ih?' The Master replied, 'With his\nsash girt and standing in a court, Ch'ih might be employed to\nconverse with the visitors and guests, but I do not know whether\nhe is perfectly virtuous.'\n\n        CHAP. VII. 1. The Master said to Tsze-kung, 'Which do you\nconsider superior, yourself or Hui?'\n        2. Tsze-kung replied, 'How dare I compare myself with Hui?\nHui hears one point and knows all about a subject; I hear one point,\nand know a second.'\n        3. The Master said, 'You are not equal to him. I grant you, you\nare not equal to him.'\n        CHAP. IX. 1. Tsai Yu being asleep during the daytime, the\nMaster said, 'Rotten wood cannot be carved; a wall of dirty earth\nwill not receive the trowel. This Yu!-- what is the use of my\nreproving him?'\n        2. The Master said, 'At first, my way with men was to hear\ntheir words, and give them credit for their conduct. Now my way is\nto hear their words, and look at their conduct. It is from Yu that I\nhave learned to make this change.'\n\n        CHAP. X. The Master said, 'I have not seen a firm and\nunbending man.' Some one replied, 'There is Shan Ch'ang.' 'Ch'ang,'\nsaid the Master, 'is under the influence of his passions; how can he\nbe pronounced firm and unbending?'\n        CHAP. XI. Tsze-kung said, 'What I do not wish men to do to\nme, I also wish not to do to men.' The Master said, 'Ts'ze, you have\nnot attained to that.'\n        CHAP. XII. Tsze-kung said, 'The Master's personal displays of\nhis principles and ordinary descriptions of them may be heard. His\ndiscourses about man's nature, and the way of Heaven, cannot be\nheard.'\n\n        CHAP. XIII. When Tsze-lu heard anything, if he had not yet\nsucceeded in carrying it into practice, he was only afraid lest he\nshould hear something else.\n        CHAP. XIV. Tsze-kung asked, saying, 'On what ground did\nKung-wan get that title of Wan?' The Master said, 'He was of an\nactive nature and yet fond of learning, and he was not ashamed to\nask and learn of his inferiors!-- On these grounds he has been\nstyled Wan.'\n        CHAP. XV. The Master said of Tsze-ch'an that he had four of\nthe characteristics of a superior man:-- in his conduct of himself, he\nwas humble; in serving his superiors, he was respectful; in\nnourishing the people, he was kind; in ordering the people, he was\njust.'\n\n        CHAP. XVI. The Master said, 'Yen P'ing knew well how to\nmaintain friendly intercourse. The acquaintance might be long, but\nhe showed the same respect as at first.'\n        CHAP. XVII. The Master said, 'Tsang Wan kept a large tortoise\nin a house, on the capitals of the pillars of which he had hills made,\nand with representations of duckweed on the small pillars above\nthe beams supporting the rafters.-- Of what sort was his wisdom?'\n        CHAP. XVIII. 1. Tsze-chang asked, saying, 'The minister Tsze-\nwan thrice took office, and manifested no joy in his countenance.\nThrice he retired from office, and manifested no displeasure. He\nmade it a point to inform the new minister of the way in which he\nhad conducted the government;-- what do you say of him?' The\nMaster replied. 'He was loyal.' 'Was he perfectly virtuous?' 'I do not\nknow. How can he be pronounced perfectly virtuous?'\n        2. Tsze-chang proceeded, 'When the officer Ch'ui killed the\nprince of Ch'i, Ch'an Wan, though he was the owner of forty horses,\nabandoned them and left the country. Coming to another State, he\nsaid, \"They are here like our great officer, Ch'ui,\" and left it. He\ncame to a second State, and with the same observation left it also;--\nwhat do you say of him?' The Master replied, 'He was pure.' 'Was he\nperfectly virtuous?' 'I do not know. How can he be pronounced\nperfectly virtuous?'\n        CHAP. XIX. Chi Wan thought thrice, and then acted. When the\nMaster was informed of it, he said, 'Twice may do.'\n        CHAP. XX. The Master said, 'When good order prevailed in his\ncountry, Ning Wu acted the part of a wise man. When his country\nwas in disorder, he acted the part of a stupid man. Others may\nequal his wisdom, but they cannot equal his stupidity.'\n\n        CHAP. XXI. When the Master was in Ch'an, he said, 'Let me\nreturn! Let me return! The little children of my school are\nambitious and too hasty. They are accomplished and complete so\nfar, but they do not know how to restrict and shape themselves.'\n        CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not keep\nthe former wickednesses of men in mind, and hence the\nresentments directed towards them were few.'\n        CHAP. XXIII. The Master said, 'Who says of Wei-shang Kao\n\nthat he is upright? One begged some vinegar of him, and he begged\nit of a neighbor and gave it to the man.'\n        CHAP. XXIV. The Master said, 'Fine words, an insinuating\nappearance, and excessive respect;-- Tso Ch'iu-ming was ashamed\nof them. I also am ashamed of them. To conceal resentment against\na person, and appear friendly with him;-- Tso Ch'iu-ming was\nashamed of such conduct. I also am ashamed of it.'\n        CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the\nMaster said to them, 'Come, let each of you tell his wishes.'\n        2. Tsze-lu said, 'I should like, having chariots and horses, and\nlight fur dresses, to share them with my friends, and though they\nshould spoil them, I would not be displeased.'\n        3. Yen Yuan said, 'I should like not to boast of my excellence,\nnor to make a display of my meritorious deeds.'\n        4. Tsze-lu then said, 'I should like, sir, to hear your wishes.'\nThe Master said, 'They are, in regard to the aged, to give them rest;\nin regard to friends, to show them sincerity; in regard to the young,\nto treat them tenderly.'\n        CHAP. XXVI. The Master said, 'It is all over! I have not yet\nseen one who could perceive his faults, and inwardly accuse\nhimself.'\n        CHAP. XXVII. The Master said, 'In a hamlet of ten families,\nthere may be found one honourable and sincere as I am, but not so\nfond of learning.'\n\nBOOK VI. YUNG YEY.\n\n        CHAP. I. 1. The Master said, 'There is Yung!-- He might occupy\nthe place of a prince.'\n        2. Chung-kung asked about Tsze-sang Po-tsze. The Master\nsaid, 'He may pass. He does not mind small matters.'\n        3. Chung-kung said, 'If a man cherish in himself a reverential\nfeeling of the necessity of attention to business, though he may be\neasy in small matters in his government of the people, that may be\nallowed. But if he cherish in himself that easy feeling, and also\ncarry it out in his practice, is not such an easy mode of procedure\nexcessive?'\n        4. The Master said, 'Yung's words are right.'\n\n        CHAP. II. The Duke Ai asked which of the disciples loved to\nlearn. Confucius replied to him, 'There was Yen Hui; HE loved to\nlearn. He did not transfer his anger; he did not repeat a fault.\nUnfortunately, his appointed time was short and he died; and now\nthere is not such another. I have not yet heard of any one who\nloves to learn as he did.'\n        CHAP. III. 1. Tsze-hwa being employed on a mission to Ch'i,\nthe disciple Zan requested grain for his mother. The Master said,\n'Give her a fu.' Yen requested more. 'Give her an yu,' said the\nMaster. Yen gave her five ping.\n        2. The Master said, 'When Ch'ih was proceeding to Ch'i, he had\nfat horses to his carriage, and wore light furs. I have heard that\n\na superior man helps the distressed, but does not add to the wealth\nof the rich.'\n        3. Yuan Sze being made governor of his town by the Master,\nhe gave him nine hundred measures of grain, but Sze declined\nthem.\n        4.  The Master said, 'Do not decline them. May you not give\nthem away in the neighborhoods, hamlets, towns, and villages?'\n        CHAP. IV. The Master, speaking of Chung-kung, said, 'If the\ncalf of a brindled cow be red and horned, although men may not\nwish to use it, would the spirits of the mountains and rivers put it\naside?'\n        CHAP. V. The Master said, 'Such was Hui that for three months\nthere would be nothing in his mind contrary to perfect virtue. The\nothers may attain to this on some days or in some months, but\nnothing more.'\n\n        CHAP. VI. Chi K'ang asked about Chung-yu, whether he was fit\nto be employed as an officer of government. The Master said, 'Yu is\na man of decision; what difficulty would he find in being an officer\nof government?' K'ang asked, 'Is Ts'ze fit to be employed as an\nofficer of government?' and was answered, 'Ts'ze is a man of\nintelligence; what difficulty would he find in being an officer of\ngovernment?' And to the same question about Ch'iu the Master\ngave the same reply, saying, 'Ch'iu is a man of various ability.'\n        CHAP. VII. The chief of the Chi family sent to ask Min Tsze-\nch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline the offer\nfor me politely. If any one come again to me with a second\ninvitation, I shall be obliged to go and live on the banks of the\nWan.'\n\n        CHAP. VIII. Po-niu being ill, the Master went to ask for him.\nHe took hold of his hand through the window, and said, 'It is killing\nhim. It is the appointment of Heaven, alas! That such a man should\nhave such a sickness! That such a man should have such a sickness!'\n                CHAP. IX. The Master said, 'Admirable indeed was the\nvirtue of Hui! With a single bamboo dish of rice, a single gourd dish\nof drink, and living in his mean narrow lane, while others could not\nhave endured the distress, he did not allow his joy to be affected by\nit. Admirable indeed was the virtue of Hui!'\n        CHAP. X. Yen Ch'iu said, 'It is not that I do not delight in your\ndoctrines, but my strength is insufficient.' The Master said, 'Those\nwhose strength is insufficient give over in the middle of the way\nbut now you limit yourself.'\n\n        CHAP. XI. The Master said to Tsze-hsia, 'Do you be a scholar\nafter the style of the superior man, and not after that of the mean\nman.'\n        CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the Master\nsaid to him, 'Have you got good men there?' He answered, 'There is\nTan-t'ai Mieh-ming, who never in walking takes a short cut, and\nnever comes to my office, excepting on public business.'\n        CHAP. XIII. The Master said, 'Mang Chih-fan does not boast of\nhis merit. Being in the rear on an occasion of flight, when they were\nabout to enter the gate, he whipped up his horse, saying, \"It is not\nthat I dare to be last. My horse would not advance.\"'\n\n        CHAP. XIV. The Master said, 'Without the specious speech of\nthe litanist T'o and the beauty of the prince Chao of Sung, it is\ndifficult to escape in the present age.'\n        CHAP. XV. The Master said, 'Who can go out but by the door?\nHow is it that men will not walk according to these ways?'\n        CHAP. XVI. The Master said, 'Where the solid qualities are in\nexcess of accomplishments, we have rusticity; where the\naccomplishments are in excess of the solid qualities, we have the\nmanners of a clerk. When the accomplishments and solid qualities\nare equally blended, we then have the man of virtue.'\n        CHAP. XVII. The Master said, 'Man is born for uprightness. If\na man lose his uprightness, and yet live, his escape from death is\nthe effect of mere good fortune.'\n\n        CHAP. XVIII. The Master said, 'They who know the truth are\nnot equal to those who love it, and they who love it are not equal to\nthose who delight in it.'\n        CHAP. XIX. The Master said, 'To those whose talents are above\nmediocrity, the highest subjects may be announced. To those who\nare below mediocrity, the highest subjects may not be announced.'\n        CHAP. XX. Fan Ch'ih asked what constituted wisdom. The\nMaster said, 'To give one's self earnestly to the duties due to men,\nand, while respecting spiritual beings, to keep aloof from them, may\nbe called wisdom.' He asked about perfect virtue. The Master said,\n'The man of virtue makes the difficulty to be overcome his first\nbusiness, and success only a subsequent consideration;-- this may\nbe called perfect virtue.'\n\n        CHAP. XXI. The Master said, 'The wise find pleasure in water;\nthe virtuous find pleasure in hills. The wise are active; the virtuous\nare tranquil. The wise are joyful; the virtuous are long-lived.'\n        CHAP. XXII. The Master said, 'Ch'i, by one change, would come\nto the State of Lu. Lu, by one change, would come to a State where\ntrue principles predominated.'\n        CHAP. XXIII. The Master said, 'A cornered vessel without\ncorners.-- A strange cornered vessel! A strange cornered vessel!'\n        CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man,\nthough it be told him,-- 'There is a man in the well' will go in after\nhim, I suppose.' Confucius said, 'Why should he do so?' A superior\n\nman may be made to go to the well, but he cannot be made to go\ndown into it. He may be imposed upon, but he cannot be fooled.'\n        CHAP. XXV. The Master said, 'The superior man, extensively\nstudying all learning, and keeping himself under the restraint of\nthe rules of propriety, may thus likewise not overstep what is\nright.'\n        CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu was\ndispleased, on which the Master swore, saying, 'Wherein I have\ndone improperly, may Heaven reject me, may Heaven reject me!'\n        CHAP. XXVII. The Master said, 'Perfect is the virtue which is\n\naccording to the Constant Mean! Rare for a long time has been its\npractise among the people.'\n        CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a man\nextensively conferring benefits on the people, and able to assist all,\nwhat would you say of him? Might he be called perfectly virtuous?'\nThe Master said, 'Why speak only of virtue in connexion with him?\nMust he not have the qualities of a sage? Even Yao and Shun were\nstill solicitous about this.\n        2. 'Now the man of perfect virtue, wishing to be established\nhimself, seeks also to establish others; wishing to be enlarged\nhimself, he seeks also to enlarge others.\n        3. 'To be able to judge of others by what is nigh in ourselves;--\nthis may be called the art of virtue.'\n\nBOOK VII. SHU R.\n\n        CHAP. I. The Master said, 'A transmitter and not a maker,\nbelieving in and loving the ancients, I venture to compare myself\nwith our old P'ang.'\n        CHAP. II. The Master said, 'The silent treasuring up of\nknowledge; learning without satiety; and instructing others without\nbeing wearied:-- which one of these things belongs to me?'\n        CHAP. III. The Master said, 'The leaving virtue without proper\ncultivation; the not thoroughly discussing what is learned; not being\nable to move towards righteousness of which a knowledge is\ngained; and not being able to change what is not good:-- these are\nthe things which occasion me solicitude.'\n\n        CHAP. IV. When the Master was unoccupied with business, his\nmanner was easy, and he looked pleased.\n        CHAP. V. The Master said, 'Extreme is my decay. For a long\ntime, I have not dreamed, as I was wont to do, that I saw the duke\nof Chau.'\n        CHAP. VI. 1. The Master said, 'Let the will be set on the path\nof duty.\n        2. 'Let every attainment in what is good be firmly grasped.\n        3. 'Let perfect virtue be accorded with.\n        4. 'Let relaxation and enjoyment be found in the polite arts.'\n\n        CHAP. VII. The Master said, 'From the man bringing his\nbundle of dried flesh for my teaching upwards, I have never\nrefused instruction to any one.'\n        CHAP. VIII. The Master said, 'I do not open up the truth to\none who is not eager to get knowledge, nor help out any one who is\nnot anxious to explain himself. When I have presented one corner\nof a subject to any one, and he cannot from it learn the other three,\nI do not repeat my lesson.'\n        CHAP. IX. 1. When the Master was eating by the side of a\nmourner, he never ate to the full.\n        2. He did not sing on the same day in which he had been\nweeping.\n        CHAP. X. 1. The Master said to Yen Yuan, 'When called to\noffice, to undertake its duties; when not so called, to lie retired;-- it\nis only I and you who have attained to this.'\n        2. Tsze-lu said, 'If you had the conduct of the armies of a\ngreat State, whom would you have to act with you?'\n        3. The Master said, 'I would not have him to act with me, who\nwill unarmed attack a tiger, or cross a river without a boat, dying\nwithout any regret. My associate must be the man who proceeds to\naction full of solicitude, who is fond of adjusting his plans, and then\ncarries them into execution.'\n        CHAP. XI. The Master said, 'If the search for riches is sure to\nbe successful, though I should become a groom with whip in hand\nto get them, I will do so. As the search may not be successful, I will\nfollow after that which I love.'\n        CHAP. XII. The things in reference to which the Master\nexercised the greatest caution were -- fasting, war, and sickness.\n\n        CHAP. XIII. When the Master was in Ch'i, he heard the Shao,\nand for three months did not know the taste of flesh. 'I did not\nthink'' he said, 'that music could have been made so excellent as\nthis.'\n        CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of\nWei?' Tsze-kung said, 'Oh! I will ask him.'\n        2. He went in accordingly, and said, 'What sort of men were\nPo-i and Shu-ch'i?' 'They were ancient worthies,' said the Master.\n'Did they have any repinings because of their course?' The Master\nagain replied, 'They sought to act virtuously, and they did so; what\nwas there for them to repine about?' On this, Tsze-kung went out\nand said, 'Our Master is not for him.'\n\n        CHAP. XV. The Master said, 'With coarse rice to eat, with\nwater to drink, and my bended arm for a pillow;-- I have still joy in\nthe midst of these things. Riches and honours acquired by\nunrighteousness, are to me as a floating cloud.'\n        CHAP. XVI. The Master said, 'If some years were added to my\nlife, I would give fifty to the study of the Yi, and then I might come\nto be without great faults.'\n        CHAP. XVII The Master's frequent themes of discourse were--\nthe Odes, the History, and the maintenance of the Rules of\nPropriety. On all these he frequently discoursed.\n\n        CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about\nConfucius, and Tsze-lu did not answer him.\n        2. The Master said, 'Why did you not say to him,-- He is\nsimply a man, who in his eager pursuit (of knowledge) forgets his\nfood, who in the joy of its attainment forgets his sorrows, and who\ndoes not perceive that old age is coming on?'\n        CHAP. XIX. The Master said, 'I am not one who was born in\nthe possession of knowledge; I am one who is fond of antiquity, and\nearnest in seeking it there.'\n        CHAP. XX. The subjects on which the Master did not talk,\nwere-- extraordinary things, feats of strength, disorder, and\nspiritual beings.\n\n        CHAP. XXI. The Master said, 'When I walk along with two\nothers, they may serve me as my teachers. I will select their good\nqualities and follow them, their bad qualities and avoid them.'\n        CHAP. XXII. The Master said, 'Heaven produced the virtue\nthat is in me. Hwan T'ui-- what can he do to me?'\n        CHAP. XXIII. The Master said, 'Do you think, my disciples, that\nI have any concealments? I conceal nothing from you. There is\nnothing which I do that is not shown to you, my disciples;-- that is\nmy way.'\n        CHAP. XXIV. There were four things which the Master\ntaught,-- letters, ethics, devotion of soul, and truthfulness.\n\n        CHAP. XXV. 1. The Master said, 'A sage it is not mine to see;\ncould I see a man of real talent and virtue, that would satisfy me.'\n        2. The Master said, 'A good man it is not mine to see; could I\nsee a man possessed of constancy, that would satisfy me.\n        3. 'Having not and yet affecting to have, empty and yet\naffecting to be full, straitened and yet affecting to be at ease:-- it is\ndifficult with such characteristics to have constancy.'\n        CHAP. XXVI. The Master angled,-- but did not use a net. He\nshot,-- but not at birds perching.\n        CHAP. XXVII. The Master said, 'There may be those who act\nwithout knowing why. I do not do so. Hearing much and selecting\nwhat is good and following it; seeing much and keeping it in\nmemory:-- this is the second style of knowledge.'\n\n        CHAP. XXVIII. 1. It was difficult to talk (profitably and\nreputably) with the people of Hu-hsiang, and a lad of that place\nhaving had an interview with the Master, the disciples doubted.\n        2. The Master said, 'I admit people's approach to me without\ncommitting myself as to what they may do when they have retired.\nWhy must one be so severe? If a man purify himself to wait upon\nme, I receive him so purified, without guaranteeing his past\nconduct.'\n        CHAP. XXIX. The Master said, 'Is virtue a thing remote? I wish\nto be virtuous, and lo! virtue is at hand.'\n        CHAP. XXX. 1. The minister of crime of Ch'an asked whether\nthe duke Chao knew propriety, and Confucius said, 'He knew\npropriety.'\n        2. Confucius having retired, the minister bowed to Wu-ma Ch'i\n\nto come forward, and said, 'I have heard that the superior man is\nnot a partisan. May the superior man be a partisan also? The prince\nmarried a daughter of the house of Wu, of the same surname with\nhimself, and called her,-- \"The elder Tsze of Wu.\" If the prince\nknew propriety, who does not know it?'\n        3. Wu-ma Ch'i reported these remarks, and the Master said, 'I\nam fortunate! If I have any errors, people are sure to know them.'\n        CHAP. XXXI. When the Master was in company with a person\nwho was singing, if he sang well, he would make him repeat the\nsong, while he accompanied it with his own voice.\n        CHAP. XXXII. The Master said, 'In letters I am perhaps equal\nto other men, but the character of the superior man, carrying out in\nhis conduct what he professes, is what I have not yet attained to.'\n\n        CHAP. XXXIII. The Master said, 'The sage and the man of\nperfect virtue;-- how dare I rank myself with them? It may simply\nbe said of me, that I strive to become such without satiety, and\nteach others without weariness.' Kung-hsi Hwa said, 'This is just\nwhat we, the disciples, cannot imitate you in.'\n        CHAP. XXXIV. The Master being very sick, Tsze-lu asked leave\nto pray for him. He said, 'May such a thing be done?' Tsze-lu\nreplied, 'It may. In the Eulogies it is said, \"Prayer has been made\nfor thee to the spirits of the upper and lower worlds.\"' The Master\nsaid, 'My praying has been for a long time.'\n\n        CHAP. XXXV. The Master said, 'Extravagance leads to\ninsubordination, and parsimony to meanness. It is better to be\nmean than to be insubordinate.'\n        CHAP. XXXVI. The Master said, 'The superior man is satisfied\nand composed; the mean man is always full of distress.'\n        CHAP. XXXVII. The Master was mild, and yet dignified;\nmajestic, and yet not fierce; respectful, and yet easy.\n\nBOOK VIII. T'AI-PO.\n\n        CHAP. I. The Master said, 'T'ai-po may be said to have\nreached the highest point of virtuous action. Thrice he declined the\nkingdom, and the people in ignorance of his motives could not\nexpress their approbation of his conduct.'\n\n        CHAP. II. 1. The Master said, 'Respectfulness, without the\nrules of propriety, becomes laborious bustle; carefulness, without\nthe rules of propriety, becomes timidity; boldness, without the rules\nof propriety, becomes insubordination; straightforwardness,\nwithout the rules of propriety, becomes rudeness.\n        2. 'When those who are in high stations perform well all their\nduties to their relations, the people are aroused to virtue. When old\nfriends are not neglected by them, the people are preserved from\nmeanness.'\n        CHAP. III. The philosopher Tsang being ill, he called to him\nthe disciples of his school, and said, 'Uncover my feet, uncover my\nhands. It is said in the Book of Poetry, \"We should be apprehensive\nand cautious, as if on the brink of a deep gulf, as if treading on thin\nice,\" and so have I been. Now and hereafter, I know my escape\nfrom all injury to my person, O ye, my little children.'\n\n        CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang\nwent to ask how he was.\n        2. Tsang said to him, 'When a bird is about to die, its notes are\nmournful; when a man is about to die, his words are good.\n        3. 'There are three principles of conduct which the man of\nhigh rank should consider specially important:-- that in his\ndeportment and manner he keep from violence and heedlessness;\nthat in regulating his countenance he keep near to sincerity; and\nthat in his words and tones he keep far from lowness and\nimpropriety. As to such matters as attending to the sacrificial\nvessels, there are the proper officers for them.'\n\n        CHAP. V. The philosopher Tsang said, 'Gifted with ability, and\nyet putting questions to those who were not so; possessed of much,\nand yet putting questions to those possessed of little; having, as\nthough he had not; full, and yet counting himself as empty;\noffended against, and yet entering into no altercation; formerly I\nhad a friend who pursued this style of conduct.'\n        CHAP. VI. The philosopher Tsang said, 'Suppose that there is\nan individual who can be entrusted with the charge of a young\norphan prince, and can be commissioned with authority over a state\nof a hundred li, and whom no emergency however great can drive\nfrom his principles:-- is such a man a superior man? He is a\nsuperior man indeed.'\n        CHAP. VII. 1. The philosopher Tsang said, 'The officer may not\nbe without breadth of mind and vigorous endurance. His burden is\nheavy and his course is long.\n\n        2. 'Perfect virtue is the burden which he considers it is his to\nsustain;-- is it not heavy? Only with death does his course stop;-- is\nit not long?\n        CHAP. VIII. 1. The Master said, 'It is by the Odes that the\nmind is aroused.\n        2. 'It is by the Rules of Propriety that the character is\nestablished.\n        3. 'It is from Music that the finish is received.'\n        CHAP. IX. The Master said, 'The people may be made to follow\na path of action, but they may not be made to understand it.'\n        CHAP. X. The Master said, 'The man who is fond of daring and\nis dissatisfied with poverty, will proceed to insubordination. So will\nthe man who is not virtuous, when you carry your dislike of him to\nan extreme.'\n\n        CHAP. XI. The Master said, 'Though a man have abilities as\nadmirable as those of the Duke of Chau, yet if he be proud and\nniggardly, those other things are really not worth being looked at.'\n        CHAP. XII. The Master said, 'It is not easy to find a man who\nhas learned for three years without coming to be good.'\n        CHAP. XIII. 1. The Master said, 'With sincere faith he unites\nthe love of learning; holding firm to death, he is perfecting the\nexcellence of his course.\n        2. 'Such an one will not enter a tottering State, nor dwell in a\ndisorganized one. When right principles of government prevail in\nthe kingdom, he will show himself; when they are prostrated, he\nwill keep concealed.\n        3. 'When a country is well-governed, poverty and a mean\ncondition are things to be ashamed of. When a country is ill-\ngoverned, riches and honour are things to be ashamed of.'\n\n        CHAP. XIV. The Master said, 'He who is not in any particular\noffice, has nothing to do with plans for the administration of its\nduties.'\n        CHAP. XV. The Master said, 'When the music master Chih first\nentered on his office, the finish of the Kwan Tsu was magnificent;--\nhow it filled the ears!'\n        CHAP. XVI. The Master said, 'Ardent and yet not upright;\nstupid and yet not attentive; simple and yet not sincere:-- such\npersons I do not understand.'\n        CHAP. XVII. The Master said, 'Learn as if you could not reach\nyour object, and were always fearing also lest you should lose it.'\n        CHAP. XVIII. The Master said, 'How majestic was the manner\nin which Shun and Yu held possession of the empire, as if it were\nnothing to them!'\n\n        CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a\nsovereign! How majestic was he! It is only Heaven that is grand,\nand only Yao corresponded to it. How vast was his virtue! The\npeople could find no name for it.\n        2. 'How majestic was he in the works which he accomplished!\nHow glorious in the elegant regulations which he instituted!'\n        CHAP. XX. 1. Shun had five ministers, and the empire was\nwell-governed.\n        2. King Wu said, 'I have ten able ministers.'\n        3. Confucius said, 'Is not the saying that talents are difficult to\nfind, true? Only when the dynasties of T'ang and Yu met, were they\nmore abundant than in this of Chau, yet there was a woman among\nthem. The able ministers were no more than nine men.\n\n        4. 'King Wan possessed two of the three parts of the empire,\nand with those he served the dynasty of Yin. The virtue of the\nhouse of Chau may be said to have reached the highest point\nindeed.'\n        CHAP. XXI. The Master said, 'I can find no flaw in the\ncharacter of Yu. He used himself coarse food and drink, but\ndisplayed the utmost filial piety towards the spirits. His ordinary\ngarments were poor, but he displayed the utmost elegance in his\nsacrificial cap and apron. He lived in a low mean house, but\nexpended all his strength on the ditches and water-channels. I can\nfind nothing like a flaw in Yu.'\n\nBOOK IX. TSZE HAN.\n\n        CHAP. I. The subjects of which the Master seldom spoke\nwere-- profitableness, and also the appointments of Heaven, and\nperfect virtue.\n        CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great\nindeed is the philosopher K'ung! His learning is extensive, and yet\nhe does not render his name famous by any particular thing.'\n        2. The Master heard the observation, and said to his disciples,\n'What shall I practise? Shall I practise charioteering, or shall I\npractise archery? I will practise charioteering.'\n\n        CHAP. III. 1. The Master said, 'The linen cap is that prescribed\nby the rules of ceremony, but now a silk one is worn. It is\neconomical, and I follow the common practice.\n        2. 'The rules of ceremony prescribe the bowing below the hall,\nbut now the practice is to bow only after ascending it. That is\narrogant. I continue to bow below the hall, though I oppose the\ncommon practice.'\n        CHAP. IV. There were four things from which the Master was\nentirely free. He had no foregone conclusions, no arbitrary\npredeterminations, no obstinacy, and no egoism.\n        CHAP. V. 1. The Master was put in fear in K'wang.\n        2. He said, 'After the death of King Wan, was not the cause of\ntruth lodged here in me?\n\n        3. 'If Heaven had wished to let this cause of truth perish, then\nI, a future mortal, should not have got such a relation to that cause.\nWhile Heaven does not let the cause of truth perish, what can the\npeople of K'wang do to me?'\n        CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May we\nnot say that your Master is a sage? How various is his ability!'\n        2. Tsze-kung said, 'Certainly Heaven has endowed him\nunlimitedly. He is about a sage. And, moreover, his ability is\nvarious.'\n        3. The Master heard of the conversation and said, 'Does the\nhigh officer know me? When I was young, my condition was low,\nand therefore I acquired my ability in many things, but they were\nmean matters. Must the superior man have such variety of ability?\nHe does not need variety of ability.'\n        4. Lao said, 'The Master said, \"Having no official employment,\nI acquired many arts.\"'\n\n        CHAP. VII. The Master said, 'Am I indeed possessed of\nknowledge? I am not knowing. But if a mean person, who appears\nquite empty-like, ask anything of me, I set it forth from one end to\nthe other, and exhaust it.'\n        CHAP. VIII. The Master said, 'The FANG bird does not come;\nthe river sends forth no map:-- it is all over with me!'\n        CHAP. IX. When the Master saw a person in a mourning dress,\nor any one with the cap and upper and lower garments of full\ndress, or a blind person, on observing them approaching, though\nthey were younger than himself, he would rise up, and if he had to\npass by them, he would do so hastily.\n\n        CHAP. X. 1. Yen Yuan, in admiration of the Master's doctrines,\nsighed and said, 'I looked up to them, and they seemed to become\nmore high; I tried to penetrate them, and they seemed to become\nmore firm; I looked at them before me, and suddenly they seemed\nto be behind.\n        2. 'The Master, by orderly method, skilfully leads men on. He\nenlarged my mind with learning, and taught me the restraints of\npropriety.\n        3. 'When I wish to give over the study of his doctrines, I\ncannot do so, and having exerted all my ability, there seems\nsomething to stand right up before me; but though I wish to follow\nand lay hold of it, I really find no way to do so.'\n        CHAP. XI. 1. The Master being very ill, Tsze-lu wished the\ndisciples to act as ministers to him.\n        2. During a remission of his illness, he said, 'Long has the\nconduct of Yu been deceitful! By pretending to have ministers when\nI have them not, whom should I impose upon? Should I impose\nupon Heaven?\n\n        3. 'Moreover, than that I should die in the hands of ministers,\nis it not better that I should die in the hands of you, my disciples?\nAnd though I may not get a great burial, shall I die upon the road?'\n        CHAP. XII. Tsze-kung said, 'There is a beautiful gem here.\nShould I lay it up in a case and keep it? or should I seek for a good\nprice and sell it?' The Master said, 'Sell it! Sell it! But I would wait\nfor one to offer the price.'\n        CHAP. XIII. 1. The Master was wishing to go and live among\nthe nine wild tribes of the east.\n        2. Some one said, 'They are rude. How can you do such a\nthing?' The Master said, 'If a superior man dwelt among them, what\nrudeness would there be?'\n        CHAP. XIV. The Master said, 'I returned from Wei to Lu, and\nthen the music was reformed, and the pieces in the Royal songs and\nPraise songs all found their proper places.'\n\n        CHAP. XV. The Master said, 'Abroad, to serve the high\nministers and nobles; at home, to serve one's father and elder\nbrothers; in all duties to the dead, not to dare not to exert one's self;\nand not to be overcome of wine:-- which one of these things do I\nattain to?'\n        CHAP. XVI. The Master standing by a stream, said, 'It passes\non just like this, not ceasing day or night!'\n        CHAP. XVII. The Master said, 'I have not seen one who loves\nvirtue as he loves beauty.'\n        CHAP. XVIII. The Master said, 'The prosecution of learning\nmay be compared to what may happen in raising a mound. If there\nwant but one basket of earth to complete the work, and I stop, the\n\nstopping is my own work. It may be compared to throwing down\nthe earth on the level ground. Though but one basketful is thrown\nat a time, the advancing with it is my own going forward.'\n        CHAP. XIX. The Master said, 'Never flagging when I set forth\nanything to him;-- ah! that is Hui.'\n        CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his\nconstant advance. I never saw him stop in his progress.'\n        CHAP. XXI. The Master said, 'There are cases in which the\nblade springs, but the plant does not go on to flower! There are\ncases where it flowers, but no fruit is subsequently produced!'\n        CHAP. XXII. The Master said, 'A youth is to be regarded with\nrespect. How do we know that his future will not be equal to our\npresent? If he reach the age of forty or fifty, and has not made\nhimself heard of, then indeed he will not be worth being regarded\nwith respect.'\n\n        CHAP. XXV. The Master said, 'Can men refuse to assent to the\nwords of strict admonition? But it is reforming the conduct because\nof them which is valuable. Can men refuse to be pleased with words\nof gentle advice? But it is unfolding their aim which is valuable. If a\nman be pleased with these words, but does not unfold their aim,\nand assents to those, but does not reform his conduct, I can really\ndo nothing with him.'\n        CHAP. XXIV. The Master said, 'Hold faithfulness and sincerity\nas first principles. Have no friends not equal to yourself. When you\nhave faults, do not fear to abandon them.'\n        CHAP. XXV. The Master said, 'The commander of the forces of\na large state may be carried off, but the will of even a common man\ncannot be taken from him.'\n\n        CHAP. XXVI. 1. The Master said, 'Dressed himself in a tattered\nrobe quilted with hemp, yet standing by the side of men dressed in\nfurs, and not ashamed;-- ah! it is Yu who is equal to this!\n        2. '\"He dislikes none, he covets nothing;-- what can he do but\nwhat is good!\"'\n        3. Tsze-lu kept continually repeating these words of the ode,\nwhen the Master said, 'Those things are by no means sufficient to\nconstitute (perfect) excellence.'\n        CHAP. XXVII. The Master said, 'When the year becomes cold,\nthen we know how the pine and the cypress are the last to lose\ntheir leaves.'\n        CHAP. XXVIII. The Master said, 'The wise are free from\nperplexities; the virtuous from anxiety; and the bold from fear.'\n        CHAP. XXIX. The Master said, 'There are some with whom we\nmay study in common, but we shall find them unable to go along\n\nwith us to principles. Perhaps we may go on with them to\nprinciples, but we shall find them unable to get established in those\nalong with us. Or if we may get so established along with them, we\nshall find them unable to weigh occurring events along with us.'\n        CHAP. XXX. 1. How the flowers of the aspen-plum flutter and\nturn! Do I not think of you? But your house is distant.\n        2. The Master said, 'It is the want of thought about it. How is\nit distant?'\n\nBOOK X. HEANG TANG.\n\n        CHAP. I. 1. Confucius, in his village, looked simple and sincere,\nand as if he were not able to speak.\n        2. When he was in the prince's ancestorial temple, or in the\ncourt, he spoke minutely on every point, but cautiously.\n        CHAP II. 1. When he was waiting at court, in speaking with\nthe great officers of the lower grade, he spake freely, but in a\nstraightforward manner; in speaking with those of the higher grade,\nhe did so blandly, but precisely.\n        2. When the ruler was present, his manner displayed\nrespectful uneasiness; it was grave, but self-possessed.\n\n        CHAP. III. 1. When the prince called him to employ him in the\nreception of a visitor, his countenance appeared to change, and his\nlegs to move forward with difficulty.\n        2. He inclined himself to the other officers among whom he\nstood, moving his left or right arm, as their position required, but\nkeeping the skirts of his robe before and behind evenly adjusted.\n        3. He hastened forward, with his arms like the wings of a\nbird.\n        4. When the guest had retired, he would report to the prince,\n'The visitor is not turning round any more.'\n        CHAP. IV. 1. When he entered the palace gate, he seemed to\nbend his body, as if it were not sufficient to admit him.\n        2. When he was standing, he did not occupy the middle of the\ngate-way; when he passed in or out, he did not tread upon the\nthreshold.\n        3. When he was passing the vacant place of the prince, his\ncountenance appeared to change, and his legs to bend under him,\nand his words came as if he hardly had breath to utter them.\n        4. He ascended the reception hall, holding up his robe with\nboth his hands, and his body bent; holding in his breath also, as if\nhe dared not breathe.\n        5. When he came out from the audience, as soon as he had\ndescended one step, he began to relax his countenance, and had a\nsatisfied look. When he had got to the bottom of the steps, he\nadvanced rapidly to his place, with his arms like wings, and on\noccupying it, his manner still showed respectful uneasiness.\n        CHAP. V. 1. When he was carrying the scepter of his ruler, he\nseemed to bend his body, as if he were not able to bear its weight.\nHe did not hold it higher than the position of the hands in making\n\na bow, nor lower than their position in giving anything to another.\nHis countenance seemed to change, and look apprehensive, and he\ndragged his feet along as if they were held by something to the\nground.\n        2. In presenting the presents with which he was charged, he\nwore a placid appearance.\n        3. At his private audience, he looked highly pleased.\n        CHAP. VI. 1. The superior man did not use a deep purple, or a\npuce colour, in the ornaments of his dress.\n        2. Even in his undress, he did not wear anything of a red or\nreddish colour.\n        3. In warm weather, he had a single garment either of coarse\nor fine texture, but he wore it displayed over an inner garment.\n        4. Over lamb's fur he wore a garment of black; over fawn's fur\none of white; and over fox's fur one of yellow.\n\n        5. The fur robe of his undress was long, with the right sleeve\nshort.\n        6. He required his sleeping dress to be half as long again as\nhis body.\n        7. When staying at home, he used thick furs of the fox or the\nbadger.\n        8. When he put off mourning, he wore all the appendages of\nthe girdle.\n        9. His under-garment, except when it was required to be of\nthe curtain shape, was made of silk cut narrow above and wide\nbelow.\n        10. He did not wear lamb's fur or a black cap, on a visit of\ncondolence.\n        11. On the first day of the month he put on his court robes,\nand presented himself at court.\n\n        CHAP. VII. 1. When fasting, he thought it necessary to have\nhis clothes brightly clean and made of linen cloth.\n        2. When fasting, he thought it necessary to change his food,\nand also to change the place where he commonly sat in the\napartment.\n        CHAP. VIII. 1. He did not dislike to have his rice finely\ncleaned, nor to have his minced meat cut quite small.\n        2. He did not eat rice which had been injured by heat or damp\nand turned sour, nor fish or flesh which was gone. He did not eat\nwhat was discoloured, or what was of a bad flavour, nor anything\nwhich was ill-cooked, or was not in season.\n        3. He did not eat meat which was not cut properly, nor what\nwas served without its proper sauce.\n        4. Though there might be a large quantity of meat, he would\nnot allow what he took to exceed the due proportion for the rice. It\nwas only in wine that he laid down no limit for himself, but he did\nnot allow himself to be confused by it.\n        5. He did not partake of wine and dried meat bought in the\nmarket.\n        6. He was never without ginger when he ate.\n        7. He did not eat much.\n        8. When he had been assisting at the prince's sacrifice, he did\nnot keep the flesh which he received overnight. The flesh of his\nfamily sacrifice he did not keep over three days. If kept over three\ndays, people could not eat it.\n        9. When eating, he did not converse. When in bed, he did not\nspeak.\n        10. Although his food might be coarse rice and vegetable\nsoup, he would offer a little of it in sacrifice with a grave, respectful\nair.\n        CHAP. IX. If his mat was not straight, he did not sit on it.\n        CHAP. X. 1. When the villagers were drinking together, on\nthose who carried staffs going out, he went out immediately after.\n        2. When the villagers were going through their ceremonies to\ndrive away pestilential influences, he put on his court robes and\nstood on the eastern steps.\n\n        CHAP. XI. 1. When he was sending complimentary inquiries to\nany one in another State, he bowed twice as he escorted the\nmessenger away.\n        2. Chi K'ang having sent him a present of physic, he bowed\nand received it, saying, 'I do not know it. I dare not taste it.'\n        CHAP. XII. The stable being burned down, when he was at\ncourt, on his return he said, 'Has any man been hurt?' He did not\nask about the horses.\n        CHAP. XIII. 1. When the prince sent him a gift of cooked meat,\nhe would adjust his mat, first taste it, and then give it away to\nothers. When the prince sent him a gift of undressed meat, he\nwould have it cooked, and offer it to the spirits of his ancestors.\nWhen the prince sent him a gift of a living animal, he would keep it\nalive.\n        2. When he was in attendance on the prince and joining in the\nentertainment, the prince only sacrificed. He first tasted everything.\n\n        3. When he was ill and the prince came to visit him, he had\nhis head to the east, made his court robes be spread over him, and\ndrew his girdle across them.\n        4. When the prince's order called him, without waiting for his\ncarriage to be yoked, he went at once.\n        CHAP. XIV. When he entered the ancestral temple of the\nState, he asked about everything.\n        CHAP. XV. 1. When any of his friends died, if he had no\nrelations who could be depended on for the necessary offices, he\nwould say, 'I will bury him.'\n        2. When a friend sent him a present, though it might be a\ncarriage and horses, he did not bow.\n        3. The only present for which he bowed was that of the flesh\nof sacrifice.\n        CHAP. XVI. 1. In bed, he did not lie like a corpse. At home, he\ndid not put on any formal deportment.\n        2. When he saw any one in a mourning dress, though it might\nbe an acquaintance, he would change countenance; when he saw\nany one wearing the cap of full dress, or a blind person, though he\nmight be in his undress, he would salute them in a ceremonious\nmanner.\n        3. To any person in mourning he bowed forward to the\ncrossbar of his carriage; he bowed in the same way to any one\nbearing the tables of population.\n        4. When he was at an entertainment where there was an\nabundance of provisions set before him, he would change\ncountenance and rise up.\n        5. On a sudden clap of thunder, or a violent wind, he would\nchange countenance.\n        CHAP. XVII. 1. When he was about to mount his carriage, he\nwould stand straight, holding the cord.\n        2. When he was in the carriage, he did not turn his head quite\nround, he did not talk hastily, he did not point with his hands.\n        CHAP. XVIII. 1. Seeing the countenance, it instantly rises. It\nflies round, and by and by settles.\n        2. The Master said, 'There is the hen-pheasant on the hill\nbridge. At its season! At its season!' Tsze-lu made a motion to it.\nThrice it smelt him and then rose.\n\nBOOK XI. HSIEN TSIN.\n\n        CHAP. I. 1. The Master said, 'The men of former times, in the\nmatters of ceremonies and music were rustics, it is said, while the\nmen of these latter times, in ceremonies and music, are\naccomplished gentlemen.\n        2. 'If I have occasion to use those things, I follow the men of\nformer times.'\n        CHAP. II. 1. The Master said, 'Of those who were with me in\nCh'an and Ts'ai, there are none to be found to enter my door.'\n        2. Distinguished for their virtuous principles and practice,\nthere were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung;\nfor their ability in speech, Tsai Wo and Tsze-kung; for their\nadminis-\n\ntrative talents, Zan Yu and Chi Lu; for their literary acquirements,\nTsze-yu and Tsze-hsia.\n        CHAP. III. The Master said, 'Hui gives me no assistance. There\nis nothing that I say in which he does not delight.'\n        CHAP. IV. The Master said, 'Filial indeed is Min Tsze-ch'ien!\nOther people say nothing of him different from the report of his\nparents and brothers.'\n        CHAP. V. Nan Yung was frequently repeating the lines about a\nwhite scepter stone. Confucius gave him the daughter of his elder\nbrother to wife.\n\n        CHAP. VI. Chi K'ang asked which of the disciples loved to\nlearn. Confucius replied to him, 'There was Yen Hui; he loved to\nlearn. Unfortunately his appointed time was short, and he died.\nNow there is no one who loves to learn, as he did.'\n        CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the\ncarriage of the Master to sell and get an outer shell for his son's\ncoffin.\n        2. The Master said, 'Every one calls his son his son, whether\nhe has talents or has not talents. There was Li; when he died, he\nhad a coffin but no outer shell. I would not walk on foot to get a\nshell for him, because, having followed in the rear of the great\nofficers, it was not proper that I should walk on foot.'\n        CHAP. VIII. When Yen Yuan died, the Master said, 'Alas!\nHeaven is destroying me! Heaven is destroying me!'\n\n        CHAP. IX. 1. When Yen Yuan died, the Master bewailed him\nexceedingly, and the disciples who were with him said, 'Master,\nyour grief is excessive?'\n        2. 'Is it excessive?' said he.\n        3. 'If I am not to mourn bitterly for this man, for whom\nshould I mourn?'\n        CHAP. X. 1. When Yen Yuan died, the disciples wished to give\nhim a great funeral, and the Master said, 'You may not do so.'\n        2. The disciples did bury him in great style.\n        3. The Master said, 'Hui behaved towards me as his father. I\nhave not been able to treat him as my son. The fault is not mine; it\nbelongs to you, O disciples.'\n        CHAP. XI. Chi Lu asked about serving the spirits of the dead.\nThe Master said, 'While you are not able to serve men, how can you\nserve their spirits?' Chi Lu added, 'I venture to ask about\n\ndeath?' He was answered, 'While you do not know life, how can you\nknow about death?'\n        CHAP. XII. 1. The disciple Min was standing by his side,\nlooking bland and precise; Tsze-lu, looking bold and soldierly; Zan\nYu and Tsze-kung, with a free and straightforward manner. The\nMaster was pleased.\n        2. He said, 'Yu, there!-- he will not die a natural death.'\n        CHAP. XIII. 1. Some parties in Lu were going to take down\nand rebuild the Long Treasury.\n        2. Min Tsze-ch'ien said, 'Suppose it were to be repaired after\nits old style;-- why must it be altered and made anew?'\n        3. The Master said, 'This man seldom speaks; when he does,\nhe is sure to hit the point.'\n\n        CHAP. XIV. 1. The Master said, 'What has the lute of Yu to do\nin my door?'\n        2. The other disciples began not to respect Tsze-lu. The\nMaster said, 'Yu has ascended to the hall, though he has not yet\npassed into the inner apartments.'\n        CHAP. XV. 1. Tsze-kung asked which of the two, Shih or\nShang, was the superior. The Master said, 'Shih goes beyond the due\nmean, and Shang does not come up to it.'\n        2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I\nsuppose.'\n        3. The Master said, 'To go beyond is as wrong as to fall short.'\n        CHAP. XVI. 1. The head of the Chi family was richer than the\nduke of Chau had been, and yet Ch'iu collected his imposts for him,\nand increased his wealth.\n\n        2. The Master said, 'He is no disciple of mine. My little\nchildren, beat the drum and assail him.'\n        CHAP. XVII. 1. Ch'ai is simple.\n        2. Shan is dull.\n        3. Shih is specious.\n        4. Yu is coarse.\n        CHAP. XVIII. 1. The Master said, 'There is Hui! He has nearly\nattained to perfect virtue. He is often in want.\n        2. 'Ts'ze does not acquiesce in the appointments of Heaven,\nand his goods are increased by him. Yet his judgments are often\ncorrect.'\n        CHAP. XIX. Tsze-chang asked what were the characteristics of\n\nthe GOOD man. The Master said, 'He does not tread in the footsteps\nof others, but moreover, he does not enter the chamber of the sage.'\n        CHAP. XX. The Master said, 'If, because a man's discourse\nappears solid and sincere, we allow him to be a good man, is he\nreally a superior man? or is his gravity only in appearance?'\n        CHAP. XXI. Tsze-lu asked whether he should immediately\ncarry into practice what he heard. The Master said, 'There are your\nfather and elder brothers to be consulted;-- why should you act on\nthat principle of immediately carrying into practice what you hear?'\nZan Yu asked the same, whether he should immediately carry into\npractice what he heard, and the Master answered, 'Immediately\ncarry into practice what you hear.' Kung-hsi Hwa said, 'Yu asked\nwhether he should carry immediately into practice what he heard,\nand you said, \"There are your father and elder brothers to be\nconsulted.\" Ch'iu asked whether he should immediately carry into\npractice what he heard, and you said, \"Carry it immediately into\npractice.\" I, Ch'ih, am perplexed, and venture to ask you for an\nexplanation.' The Master said, 'Ch'iu is retiring and slow; therefore,\n\nI urged him forward. Yu has more than his own share of energy;\ntherefore I kept him back.'\n        CHAP. XXII. The Master was put in fear in K'wang and Yen\nYuan fell behind. The Master, on his rejoining him, said, 'I thought\nyou had died.' Hui replied, 'While you were alive, how should I\npresume to die?'\n        CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and Zan\nCh'iu could be called great ministers.\n        2. The Master said, 'I thought you would ask about some\nextraordinary individuals, and you only ask about Yu and Ch'iu!\n        3. 'What is called a great minister, is one who serves his\nprince according to what is right, and when he finds he cannot do\nso, retires.\n\n        4. 'Now, as to Yu and Ch'iu, they may be called ordinary\nministers.'\n        5. Tsze-zan said, 'Then they will always follow their chief;--\nwill they?'\n        6. The Master said, 'In an act of parricide or regicide, they\nwould not follow him.'\n        CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor of Pi.\n        2. The Master said, 'You are injuring a man's son.'\n        3. Tsze-lu said, 'There are (there) common people and officers;\nthere are the altars of the spirits of the land and grain. Why must\none read books before he can be considered to have learned?'\n        4. The Master said, 'It is on this account that I hate your\nglib-tongued people.'\n        CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa\nwere sitting by the Master.\n        2. He said to them, 'Though I am a day or so older than you,\ndo not think of that.\n\n        3. 'From day to day you are saying, \"We are not known.\" If\nsome ruler were to know you, what would you like to do?'\n        4. Tsze-lu hastily and lightly replied, 'Suppose the case of a\nState of ten thousand chariots; let it be straitened between other\nlarge States; let it be suffering from invading armies; and to this let\nthere be added a famine in corn and in all vegetables:-- if I were\nintrusted with the government of it, in three years' time I could\nmake the people to be bold, and to recognise the rules of righteous\nconduct.' The Master smiled at him.\n        5. Turning to Yen Yu, he said, 'Ch'iu, what are your wishes?'\nCh'iu replied, 'Suppose a state of sixty or seventy li square, or one\nof fifty or sixty, and let me have the government of it;-- in three\nyears' time, I could make plenty to abound among the people. As to\nteaching them the principles of propriety, and music, I must wait\nfor the rise of a superior man to do that.'\n\n        6. 'What are your wishes, Ch'ih,' said the Master next to Kung-\nhsi Hwa. Ch'ih replied, 'I do not say that my ability extends to these\nthings, but I should wish to learn them. At the services of the\nancestral temple, and at the audiences of the princes with the\nsovereign, I should like, dressed in the dark square-made robe and\nthe black linen cap, to act as a small assistant.'\n        7. Last of all, the Master asked Tsang Hsi, 'Tien, what are your\nwishes?' Tien, pausing as he was playing on his lute, while it was\nyet twanging, laid the instrument aside, and rose. 'My wishes,' he\nsaid, 'are different from the cherished purposes of these three\ngentlemen.' 'What harm is there in that?' said the Master; 'do you\nalso, as well as they, speak out your wishes.' Tien then said, 'In this,\nthe last month of spring, with the dress of the season all complete,\nalong with five or six young men who have assumed the cap, and\nsix or seven boys, I would wash in the I, enjoy the breeze among\nthe rain altars, and return home singing.' The Master heaved a sigh\nand said, 'I give my approval to Tien.'\n\n        8. The three others having gone out, Tsang Hsi remained\nbehind, and said, 'What do you think of the words of these three\nfriends?' The Master replied, 'They simply told each one his wishes.'\n        9. Hsi pursued, 'Master, why did you smile at Yu?'\n        10. He was answered, 'The management of a State demands\nthe rules of propriety. His words were not humble; therefore I\nsmiled at him.'\n        11. Hsi again said, 'But was it not a State which Ch'iu proposed\nfor himself?' The reply was, 'Yes; did you ever see a territory of\nsixty or seventy li or one of fifty or sixty, which was not a State?'\n        12. Once more, Hsi inquired, 'And was it not a State which\nCh'ih proposed for himself?' The Master again replied, 'Yes; who but\nprinces have to do with ancestral temples, and with audiences but\nthe sovereign? If Ch'ih were to be a small assistant in these\nservices, who could be a great one?\n\nBOOK XII. YEN YUAN.\n\n        CHAP. I. 1. Yen Yuan asked about perfect virtue. The Master\nsaid, 'To subdue one's self and return to propriety, is perfect virtue.\nIf a man can for one day subdue himself and return to propriety,\nall under heaven will ascribe perfect virtue to him. Is the practice\nof perfect virtue from a man himself, or is it from others?'\n        2. Yen Yuan said, 'I beg to ask the steps of that process.' The\nMaster replied, 'Look not at what is contrary to propriety; listen not\nto what is contrary to propriety; speak not what is contrary to\npropriety; make no movement which is contrary to propriety.' Yen\nYuan then said, 'Though I am deficient in intelligence and vigour, I\nwill make it my business to practise this lesson.'\n\n        CHAP. II. Chung-kung asked about perfect virtue. The Master\nsaid, 'It is, when you go abroad, to behave to every one as if you\nwere receiving a great guest; to employ the people as if you were\nassisting at a great sacrifice; not to do to others as you would not\nwish done to yourself; to have no murmuring against you in the\ncountry, and none in the family.' Chung-kung said, 'Though I am\ndeficient in intelligence and vigour, I will make it my business to\npractise this lesson.'\n        CHAP. III. 1. Sze-ma Niu asked about perfect virtue.\n        2. The Master said, 'The man of perfect virtue is cautious and\nslow in his speech.'\n\n        3. 'Cautious and slow in his speech!' said Niu;-- 'is this what is\nmeant by perfect virtue?' The Master said, 'When a man feels the\ndifficulty of doing, can he be other than cautious and slow in\nspeaking?'\n        CHAP. IV. 1. Sze-ma Niu asked about the superior man. The\nMaster said, 'The superior man has neither anxiety nor fear.'\n        2. 'Being without anxiety or fear!' said Nui;-- 'does this\nconstitute what we call the superior man?'\n        3. The Master said, 'When internal examination discovers\nnothing wrong, what is there to be anxious about, what is there to\nfear?'\n        CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men all\nhave their brothers, I only have not.'\n        2. Tsze-hsia said to him, 'There is the following saying which I\nhave heard:--\n\n        3. '\"Death and life have their determined appointment; riches\nand honours depend upon Heaven.\"\n        4. 'Let the superior man never fail reverentially to order his\nown conduct, and let him be respectful to others and observant of\npropriety:-- then all within the four seas will be his brothers. What\nhas the superior man to do with being distressed because he has no\nbrothers?'\n        CHAP. VI. Tsze-chang asked what constituted intelligence. The\nMaster said, 'He with whom neither slander that gradually soaks\ninto the mind, nor statements that startle like a wound in the flesh,\nare successful, may be called intelligent indeed. Yea, he with whom\nneither soaking slander, nor startling statements, are successful,\nmay be called farseeing.'\n\n        CHAP. VII. 1. Tsze-kung asked about government. The Master\nsaid, 'The requisites of government are that there be sufficiency of\nfood, sufficiency of military equipment, and the confidence of the\npeople in their ruler.'\n        2. Tsze-kung said, 'If it cannot be helped, and one of these\nmust be dispensed with, which of the three should be foregone\nfirst?' 'The military equipment,' said the Master.\n        3. Tsze-kung again asked, 'If it cannot be helped, and one of\nthe remaining two must be dispensed with, which of them should\nbe foregone?' The Master answered, 'Part with the food. From of\nold, death has been the lot of all men; but if the people have no\nfaith in their rulers, there is no standing for the state.'\n        CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it is\nonly the substantial qualities which are wanted;-- why should we\nseek for ornamental accomplishments?'\n\n        2. Tsze-kung said, 'Alas! Your words, sir, show you to be a\nsuperior man, but four horses cannot overtake the tongue.\n        3. Ornament is as substance; substance is as ornament. The\nhide of a tiger or a leopard stripped of its hair, is like the hide of a\ndog or a goat stripped of its hair.'\n        CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The year\nis one of scarcity, and the returns for expenditure are not\nsufficient;-- what is to be done?'\n        2. Yu Zo replied to him, 'Why not simply tithe the people?'\n        3. 'With two tenths, said the duke, 'I find it not enough;-- how\ncould I do with that system of one tenth?'\n        4. Yu Zo answered, 'If the people have plenty, their prince will\nnot be left to want alone. If the people are in want, their prince\ncannot enjoy plenty alone.'\n\n        CHAP. X. 1. Tsze-chang having asked how virtue was to be\nexalted, and delusions to be discovered, the Master said, 'Hold\nfaithfulness and sincerity as first principles, and be moving\ncontinually to what is right;-- this is the way to exalt one's virtue.\n        2. 'You love a man and wish him to live; you hate him and\nwish him to die. Having wished him to live, you also wish him to\ndie. This is a case of delusion.\n        3. '\"It may not be on account of her being rich, yet you come\nto make a difference.\"'\n        CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius about\ngovernment.\n        2. Confucius replied, 'There is government, when the prince is\nprince, and the minister is minister; when the father is father, and\nthe son is son.'\n        3. 'Good!' said the duke; 'if, indeed; the prince be not prince,\nthe minister not minister, the father not father, and the son not son,\nalthough I have my revenue, can I enjoy it?'\n\n        CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could with\nhalf a word settle litigations!'\n        2. Tsze-lu never slept over a promise.\n        CHAP. XIII. The Master said, 'In hearing litigations, I am like\nany other body. What is necessary, however, is to cause the people\nto have no litigations.'\n        CHAP. XIV. Tsze-chang asked about government. The Master\nsaid, 'The art of governing is to keep its affairs before the mind\nwithout weariness, and to practise them with undeviating\nconsistency.'\n        CHAP. XV. The Master said, 'By extensively studying all\nlearning, and keeping himself under the restraint of the rules of\npropriety, one may thus likewise not err from what is right.'\n\n        CHAP. XVI. The Master said, 'The superior man seeks to\nperfect the admirable qualities of men, and does not seek to perfect\ntheir bad qualities. The mean man does the opposite of this.'\n        CHAP. XVII. Chi K'ang asked Confucius about government.\nConfucius replied, 'To govern means to rectify. If you lead on the\npeople with correctness, who will dare not to be correct?'\n        CHAP. XVIII. Chi K'ang, distressed about the number of\nthieves in the state, inquired of Confucius how to do away with\nthem. Confucius said, 'If you, sir, were not covetous, although you\nshould reward them to do it, they would not steal.'\n        CHAP. XIX. Chi K'ang asked Confucius about government,\nsaying, 'What do you say to killing the unprincipled for the good of\nthe principled?' Confucius replied, 'Sir, in carrying on your\ngovernment, why should you use killing at all? Let your evinced\ndesires be for what is good, and the people will be good. The\nrelation\n\nbetween superiors and inferiors, is like that between the wind and\nthe grass. The grass must bend, when the wind blows across it.'\n        CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who\nmay be said to be distinguished?'\n        2. The Master said, 'What is it you call being distinguished?'\n        3. Tsze-chang replied, 'It is to be heard of through the State,\nto be heard of throughout his clan.'\n        4. The Master said, 'That is notoriety, not distinction.\n        5. 'Now the man of distinction is solid and straightforward,\nand loves righteousness. He examines people's words, and looks at\ntheir countenances. He is anxious to humble himself to others. Such\na man will be distinguished in the country; he will be distinguished\nin his clan.\n        6. 'As to the man of notoriety, he assumes the appearance of\n\nvirtue, but his actions are opposed to it, and he rests in this\ncharacter without any doubts about himself. Such a man will be\nheard of in the country; he will be heard of in the clan.'\n        CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the\ntrees about the rain altars, said, 'I venture to ask how to exalt\nvirtue, to correct cherished evil, and to discover delusions.'\n        2. The Master said, 'Truly a good question!\n        3. 'If doing what is to be done be made the first business, and\nsuccess a secondary consideration;-- is not this the way to exalt\nvirtue? To assail one's own wickedness and not assail that of\nothers;-- is not this the way to correct cherished evil? For a\nmorning's anger to disregard one's own life, and involve that of his\nparents;-- is not this a case of delusion?'\n        CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master\nsaid, 'It is to love all men.' He asked about knowledge. The Master\nsaid, 'It is to know all men.'\n\n        2. Fan Ch'ih did not immediately understand these answers.\n        3. The Master said, 'Employ the upright and put aside all the\ncrooked;-- in this way the crooked can be made to be upright.'\n        4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, 'A\nLittle while ago, I had an interview with our Master, and asked him\nabout knowledge. He said, 'Employ the upright, and put aside all the\ncrooked;-- in this way, the crooked will be made to be upright.'\nWhat did he mean?'\n        5. Tsze-hsia said, 'Truly rich is his saying!\n        6. 'Shun, being in possession of the kingdom, selected from\namong all the people, and employed Kao-yao, on which all who\nwere devoid of virtue disappeared. T'ang, being in possession of the\nkingdom, selected from among all the people, and employed I Yin,\nand all who were devoid of virtue disappeared.'\n        CHAP. XXIII. Tsze-kung asked about friendship. The Master\nsaid, 'Faithfully admonish your friend, and skillfully lead him on. If\nyou find him impracticable, stop. Do not disgrace yourself.'\n\n        CHAP. XXIV. The philosopher Tsang said, 'The superior man\non grounds of culture meets with his friends, and by their\nfriendship helps his virtue.'\n\nBOOK XIII. TSZE-LU.\n\n        CHAP. I. 1. Tsze-lu asked about government. The Master said,\n'Go before the people with your example, and be laborious in their\naffairs.'\n        2. He requested further instruction, and was answered, 'Be\nnot weary (in these things).'\n        CHAP. II. 1. Chung-kung, being chief minister to the Head of\nthe Chi family, asked about government. The Master said, 'Employ\n\nfirst the services of your various officers, pardon small faults, and\nraise to office men of virtue and talents.'\n        2. Chung-kung said, 'How shall I know the men of virtue and\ntalent, so that I may raise them to office?' He was answered, 'Raise\nto office those whom you know. As to those whom you do not know,\nwill others neglect them?'\n        CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been waiting\nfor you, in order with you to administer the government. What will\nyou consider the first thing to be done?'\n        2. The Master replied, 'What is necessary is to rectify names.'\n        3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! Why\nmust there be such rectification?'\n        4. The Master said, 'How uncultivated you are, Yu! A superior\nman, in regard to what he does not know, shows a cautious reserve.\n        5. 'If names be not correct, language is not in accordance with\n\nthe truth of things. If language be not in accordance with the truth\nof things, affairs cannot be carried on to success.\n        6. 'When affairs cannot be carried on to success, proprieties\nand music will not flourish. When proprieties and music do not\nflourish, punishments will not be properly awarded. When\npunishments are not properly awarded, the people do not know\nhow to move hand or foot.\n        7. 'Therefore a superior man considers it necessary that the\nnames he uses may be spoken appropriately, and also that what he\nspeaks may be carried out appropriately. What the superior man\nrequires, is just that in his words there may be nothing incorrect.'\n        CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. The\nMaster said, 'I am not so good for that as an old husbandman.' He\n\nrequested also to be taught gardening, and was answered, 'I am not\nso good for that as an old gardener.'\n        2. Fan Ch'ih having gone out, the Master said, 'A small man,\nindeed, is Fan Hsu!\n        3. If a superior love propriety, the people will not dare not to\nbe reverent. If he love righteousness, the people will not dare not\nto submit to his example. If he love good faith, the people will not\ndare not to be sincere. Now, when these things obtain, the people\nfrom all quarters will come to him, bearing their children on their\nbacks;-- what need has he of a knowledge of husbandry?'\n        CHAP. V. The Master said, 'Though a man may be able to\nrecite the three hundred odes, yet if, when intrusted with a\ngovernmental charge, he knows not how to act, or if, when sent to\nany quarter on a mission, he cannot give his replies unassisted,\nnotwithstanding the extent of his learning, of what practical use is\nit?'\n\n        CHAP. VI. The Master said, 'When a prince's personal conduct\nis correct, his government is effective without the issuing of orders.\nIf his personal conduct is not correct, he may issue orders, but they\nwill not be followed.'\n        CHAP. VII. The Master said, 'The governments of Lu and Wei\nare brothers.'\n        CHAP. VIII. The Master said of Ching, a scion of the ducal\nfamily of Wei, that he knew the economy of a family well. When he\nbegan to have means, he said, 'Ha! here is a collection!' When they\nwere a little increased, he said, 'Ha! this is complete!' When he had\nbecome rich, he said, 'Ha! this is admirable!'\n        CHAP. IX. 1. When the Master went to Wei, Zan Yu acted as\ndriver of his carriage.\n        2. The Master observed, 'How numerous are the people!'\n        3. Yu said, 'Since they are thus numerous, what more shall be\ndone for them?' 'Enrich them,' was the reply.\n\n        4. 'And when they have been enriched, what more shall be\ndone?' The Master said, 'Teach them.'\n        CHAP. X. The Master said, 'If there were (any of the princes)\nwho would employ me, in the course of twelve months, I should\nhave done something considerable. In three years, the government\nwould be perfected.'\n        CHAP. XI. The Master said, '\"If good men were to govern a\ncountry in succession for a hundred years, they would be able to\ntransform the violently bad, and dispense with capital\npunishments.\" True indeed is this saying!'\n        CHAP. XII. The Master said, 'If a truly royal ruler were to\narise, it would still require a generation, and then virtue would\nprevail.'\n\n        CHAP. XIII. The Master said, 'If a minister make his own\nconduct correct, what difficulty will he have in assisting in\ngovernment? If he cannot rectify himself, what has he to do with\nrectifying others?'\n        CHAP. XIV. The disciple Zan returning from the court, the\nMaster said to him, 'How are you so late?' He replied, 'We had\ngovernment business.' The Master said, 'It must have been family\naffairs. If there had been government business, though I am not\nnow in office, I should have been consulted about it.'\n        CHAP. XV. 1. The Duke Ting asked whether there was a single\nsentence which could make a country prosperous. Confucius replied,\n'Such an effect cannot be expected from one sentence.\n        2. 'There is a saying, however, which people have-- \"To be a\nprince is difficult; to be a minister is not easy.\"\n        3. 'If a ruler knows this,-- the difficulty of being a prince,--\nmay there not be expected from this one sentence the prosperity of\nhis country?'\n        4. The duke then said, 'Is there a single sentence which can\nruin a country?' Confucius replied, 'Such an effect as that cannot be\nexpected from one sentence. There is, however, the saying which\npeople have-- \"I have no pleasure in being a prince, but only in\nthat no one can offer any opposition to what I say!\"\n        5. 'If a ruler's words be good, is it not also good that no one\noppose them? But if they are not good, and no one opposes them,\nmay there not be expected from this one sentence the ruin of his\ncountry?'\n        CHAP. XVI. 1. The Duke of Sheh asked about government.\n        2. The Master said, 'Good government obtains, when those\nwho are near are made happy, and those who are far off are\nattracted.'\n\n        CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked about\ngovernment. The Master said, 'Do not be desirous to have things\ndone quickly; do not look at small advantages. Desire to have things\ndone quickly prevents their being done thoroughly. Looking at\nsmall advantages prevents great affairs from being accomplished.'\n        CHAP. XVIII. 1. The Duke of Sheh informed Confucius, saying,\n'Among us here there are those who may be styled upright in their\nconduct. If their father have stolen a sheep, they will bear witness\nto the fact.'\n        2. Confucius said, 'Among us, in our part of the country, those\nwho are upright are different from this. The father conceals the\nmisconduct of the son, and the son conceals the misconduct of the\nfather. Uprightness is to be found in this.'\n\n        CHAP. XIX. Fan Ch'ih asked about perfect virtue. The Master\nsaid, 'It is, in retirement, to be sedately grave; in the management\nof business, to be reverently attentive; in intercourse with others,\nto be strictly sincere. Though a man go among rude, uncultivated\ntribes, these qualities may not be neglected.'\n        CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities must a\nman possess to entitle him to be called an officer? The Master said,\n'He who in his conduct of himself maintains a sense of shame, and\nwhen sent to any quarter will not disgrace his prince's commission,\ndeserves to be called an officer.'\n        3. Tsze-kung pursued, 'I venture to ask who may be placed in\nthe next lower rank?' And he was told, 'He whom the circle of his\nrelatives pronounce to be filial, whom his fellow-villagers and\nneighbours pronounce to be fraternal.'\n        3. Again the disciple asked, 'I venture to ask about the class\nstill next in order.' The Master said, 'They are determined to be\nsincere in what they say, and to carry out what they do. They are\nobstinate little men. Yet perhaps they may make the next class.'\n\n        4. Tsze-kung finally inquired, 'Of what sort are those of the\npresent day, who engage in government?' The Master said 'Pooh!\nthey are so many pecks and hampers, not worth being taken into\naccount.'\n        CHAP. XXI. The Master said, 'Since I cannot get men pursuing\nthe due medium, to whom I might communicate my instructions, I\nmust find the ardent and the cautiously-decided. The ardent will\nadvance and lay hold of truth; the cautiously-decided will keep\nthemselves from what is wrong.'\n        CHAP. XXII. 1. The Master said, 'The people of the south have\na saying-- \"A man without constancy cannot be either a wizard or a\ndoctor.\" Good!\n        2. 'Inconstant in his virtue, he will be visited with disgrace.'\n\n        3. The Master said, 'This arises simply from not attending to\nthe prognostication.'\n        CHAP. XXIII. The Master said, 'The superior man is affable,\nbut not adulatory; the mean man is adulatory, but not affable.'\n        CHAP. XXIV. Tsze-kung asked, saying, 'What do you say of a\nman who is loved by all the people of his neighborhood?' The\nMaster replied, 'We may not for that accord our approval of him.'\n'And what do you say of him who is hated by all the people of his\nneighborhood?' The Master said, 'We may not for that conclude that\nhe is bad. It is better than either of these cases that the good in the\nneighborhood love him, and the bad hate him.'\n        CHAP. XXV. The Master said, 'The superior man is easy to\nserve and difficult to please. If you try to please him in any way\nwhich is not accordant with right, he will not be pleased. But in his\n\nemployment of men, he uses them according to their capacity. The\nmean man is difficult to serve, and easy to please. If you try to\nplease him, though it be in a way which is not accordant with right,\nhe may be pleased. But in his employment of men, he wishes them\nto be equal to everything.'\n        CHAP. XXVI. The Master said, 'The superior man has a\ndignified ease without pride. The mean man has pride without a\ndignified ease.'\n        CHAP. XXVII. The Master said, 'The firm, the enduring, the\nsimple, and the modest are near to virtue.'\n        CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must a\nman possess to entitle him to be called a scholar?' The Master said,\n'He must be thus,-- earnest, urgent, and bland:-- among his friends,\nearnest and urgent; among his brethren, bland.'\n\n        CHAP. XXIX. The Master said, 'Let a good man teach the\npeople seven years, and they may then likewise be employed in\nwar.'\n        CHAP. XXX. The Master said, 'To lead an uninstructed people\nto war, is to throw them away.'\n\nBOOK XIV. HSIEN WAN.\n\n        CHAP. I. Hsien asked what was shameful. The Master said,\n'When good government prevails in a state, to be thinking only of\nsalary; and, when bad government prevails, to be thinking, in the\nsame way, only of salary;-- this is shameful.'\n\n        CHAP. II. 1. 'When the love of superiority, boasting,\nresentments, and covetousness are repressed, this may be deemed\nperfect virtue.'\n        2. The Master said, 'This may be regarded as the achievement\nof what is difficult. But I do not know that it is to be deemed\nperfect virtue.'\n        CHAP. III. The Master said, 'The scholar who cherishes the\nlove of comfort is not fit to be deemed a scholar.'\n        CHAP. IV. The Master said, 'When good government prevails\nin a state, language may be lofty and bold, and actions the same.\nWhen bad government prevails, the actions may be lofty and bold,\nbut the language may be with some reserve.'\n        CHAP. V. The Master said, 'The virtuous will be sure to speak\ncorrectly, but those whose speech is good may not always be\nvirtuous. Men of principle are sure to be bold, but those who are\nbold may not always be men of principle.'\n\n        CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius,\nsaid, 'I was skillful at archery, and Ao could move a boat along\nupon the land, but neither of them died a natural death. Yu and Chi\npersonally wrought at the toils of husbandry, and they became\npossessors of the kingdom.' The Master made no reply; but when\nNan-kung Kwo went out, he said, 'A superior man indeed is this! An\nesteemer of virtue indeed is this!'\n        CHAP. VII. The Master said, 'Superior men, and yet not\nalways virtuous, there have been, alas! But there never has been a\nmean man, and, at the same time, virtuous.'\n\n        CHAP. VIII. The Master said, 'Can there be love which does\nnot lead to strictness with its object? Can there be loyalty which\ndoes not lead to the instruction of its object?'\n        CHAP. IX. The Master said, 'In preparing the governmental\nnotifications, P'i Shan first made the rough draft; Shi-shu\nexamined and discussed its contents; Tsze-yu, the manager of\nForeign intercourse, then polished the style; and, finally, Tsze-ch'an\nof Tung-li gave it the proper elegance and finish.'\n        CHAP. X. 1. Some one asked about Tsze-ch'an. The Master said,\n'He was a kind man.'\n        2. He asked about Tsze-hsi. The Master said, 'That man! That\nman!'\n        3. He asked about Kwan Chung. 'For him,' said the Master, 'the\ncity of Pien, with three hundred families, was taken from the chief\nof the Po family, who did not utter a murmuring word, though, to\nthe end of his life, he had only coarse rice to eat.'\n\n        CHAP. XI. The Master said, 'To be poor without murmuring is\ndifficult. To be rich without being proud is easy.'\n        CHAP. XII. The Master said, 'Mang Kung-ch'o is more than fit\nto be chief officer in the families of Chao and Wei, but he is not fit\nto be great officer to either of the States Tang or Hsieh.'\n        CHAP. XIII. 1. Tsze-lu asked what constituted a COMPLETE\nman. The Master said, 'Suppose a man with the knowledge of Tsang\nWu-chung, the freedom from covetousness of Kung-ch'o, the\nbravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add\nto these the accomplishments of the rules of propriety and music:--\nsuch a one might be reckoned a COMPLETE man.'\n        2. He then added, 'But what is the necessity for a complete\nman of the present day to have all these things? The man, who in\nthe\n\nview of gain, thinks of righteousness; who in the view of danger is\nprepared to give up his life; and who does not forget an old\nagreement however far back it extends:-- such a man may be\nreckoned a COMPLETE man.'\n        CHAP. XIV. 1. The Master asked Kung-ming Chia about Kung-\nshu Wan, saying, 'Is it true that your master speaks not, laughs not,\nand takes not?'\n        2. Kung-ming Chia replied, 'This has arisen from the reporters\ngoing beyond the truth.-- My master speaks when it is the time to\nspeak, and so men do not get tired of his speaking. He laughs when\nthere is occasion to be joyful, and so men do not get tired of his\nlaughing. He takes when it is consistent with righteousness to do so,\nand so men do not get tired of his taking.' The Master said, 'So! But\nis it so with him?'\n\n        CHAP. XV. The Master said, 'Tsang Wu-chung, keeping\npossession of Fang, asked of the duke of Lu to appoint a successor\nto him in his family. Although it may be said that he was not using\nforce with his sovereign, I believe he was.'\n        CHAP. XVI. The Master said, 'The duke Wan of Tsin was crafty\nand not upright. The duke Hwan of Ch'i was upright and not crafty.'\n        CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his\nbrother Chiu to be killed, when Shao Hu died with his master, but\nKwan Chung did not die. May not I say that he was wanting in\nvirtue?'\n\n        2. The Master said, 'The Duke Hwan assembled all the princes\ntogether, and that not with weapons of war and chariots:-- it was\nall through the influence of Kwan Chung. Whose beneficence was\nlike his? Whose beneficence was like his?'\n        CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I apprehend,\nwas wanting in virtue. When the Duke Hwan caused his brother\nChiu to be killed, Kwan Chung was not able to die with him.\nMoreover, he became prime minister to Hwan.'\n        2. The Master said, 'Kwan Chung acted as prime minister to\nthe Duke Hwan, made him leader of all the princes, and united and\nrectified the whole kingdom. Down to the present day, the people\nenjoy the gifts which he conferred. But for Kwan Chung, we should\nnow be wearing our hair unbound, and the lappets of our coats\nbuttoning on the left side.\n        3. 'Will you require from him the small fidelity of common\n\nmen and common women, who would commit suicide in a stream or\nditch, no one knowing anything about them?'\n        CHAP. XIX. 1. The great officer, Hsien, who had been family-\nminister to Kung-shu Wan, ascended to the prince's court in\ncompany with Wan.\n        2. The Master, having heard of it, said, 'He deserved to be\nconsidered WAN (the accomplished).'\n        CHAP. XX. 1. The Master was speaking about the unprincipled\ncourse of the duke Ling of Wei, when Ch'i K'ang said, 'Since he is of\nsuch a character, how is it he does not lose his State?'\n        2. Confucius said, 'The Chung-shu Yu has the superintendence\nof his guests and of strangers; the litanist, T'o, has the management\n\nof his ancestral temple; and Wang-sun Chia has the direction of the\narmy and forces:-- with such officers as these, how should he lose\nhis State?'\n        CHAP. XXI. The Master said, 'He who speaks without modesty\nwill find it difficult to make his words good.'\n        CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of Ch'i.\n        2. Confucius bathed, went to court, and informed the duke Ai,\nsaying, 'Chan Hang has slain his sovereign. I beg that you will\nundertake to punish him.'\n        3. The duke said, 'Inform the chiefs of the three families of it.'\n        4. Confucius retired, and said, 'Following in the rear of the\ngreat officers, I did not dare not to represent such a matter, and my\nprince says, \"Inform the chiefs of the three families of it.\"'\n        5. He went to the chiefs, and informed them, but they would\nnot act. Confucius then said, 'Following in the rear of the great\nofficers, I did not dare not to represent such a matter.'\n        CHAP. XXIII. Tsze-lu asked how a ruler should be served. The\nMaster said, 'Do not impose on him, and, moreover, withstand him\nto his face.'\n        CHAP. XXIV. The Master said, 'The progress of the superior\nman is upwards; the progress of the mean man is downwards.'\n        CHAP. XXV. The Master said, 'In ancient times, men learned\nwith a view to their own improvement. Now-a-days, men learn\nwith a view to the approbation of others.'\n        CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly\ninquiries to Confucius.\n        2. Confucius sat with him, and questioned him. 'What,' said he,\n'is your master engaged in?' The messenger replied, 'My master is\n\nanxious to make his faults few, but he has not yet succeeded.' He\nthen went out, and the Master said, 'A messenger indeed! A\nmessenger indeed!'\n        CHAP. XXVII. The Master said, 'He who is not in any particular\noffice, has nothing to do with plans for the administration of its\nduties.'\n        CHAP. XXVIII. The philosopher Tsang said, 'The superior man,\nin his thoughts, does not go out of his place.'\n        CHAP. XXIX. The Master said, 'The superior man is modest in\nhis speech, but exceeds in his actions.'\n        CHAP. XXX. 1. The Master said, 'The way of the superior man\nis threefold, but I am not equal to it. Virtuous, he is free from\nanxieties; wise, he is free from perplexities; bold, he is free from\nfear.\n        2. Tsze-kung said, 'Master, that is what you yourself say.'\n\n        CHAP. XXXI. Tsze-kung was in the habit of comparing men\ntogether. The Master said, 'Tsze must have reached a high pitch of\nexcellence! Now, I have not leisure for this.'\n        CHAP. XXXII. The Master said, 'I will not be concerned at\nmen's not knowing me; I will be concerned at my own want of\nability.'\n        CHAP. XXXIII. The Master said, 'He who does not anticipate\nattempts to deceive him, nor think beforehand of his not being\nbelieved, and yet apprehends these things readily (when they\noccur);-- is he not a man of superior worth?'\n        CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, how\nis it that you keep roosting about? Is it not that you are an\ninsinuating talker?'\n        2. Confucius said, 'I do not dare to play the part of such a\ntalker, but I hate obstinacy.'\n\n        CHAP. XXXV. The Master said, 'A horse is called a ch'i, not\nbecause of its strength, but because of its other good qualities.'\n        CHAP. XXXVI. 1. Some one said, 'What do you say concerning\nthe principle that injury should be recompensed with kindness?'\n        2. The Master said, 'With what then will you recompense\nkindness?\n        3. 'Recompense injury with justice, and recompense kindness\nwith kindness.'\n        CHAP. XXXVII. 1. The Master said, 'Alas! there is no one that\nknows me.'\n        2. Tsze-kung said, 'What do you mean by thus saying-- that\nno one knows you?' The Master replied, 'I do not murmur against\n\nHeaven. I do not grumble against men. My studies lie low, and my\npenetration rises high. But there is Heaven;-- that knows me!'\n        CHAP. XXXVIII. 1. The Kung-po Liao, having slandered Tsze-lu\nto Chi-sun, Tsze-fu Ching-po informed Confucius of it, saying, 'Our\nmaster is certainly being led astray by the Kung-po Liao, but I have\nstill power enough left to cut Liao off, and expose his corpse in the\nmarket and in the court.'\n        2. The Master said, 'If my principles are to advance, it is so\nordered. If they are to fall to the ground, it is so ordered. What can\nthe Kung-po Liao do where such ordering is concerned?'\n\n        CHAP. XXXIX. 1. The Master said, 'Some men of worth retire\nfrom the world.\n        2. Some retire from particular states.\n        3. Some retire because of disrespectful looks.\n        4. Some retire because of contradictory language.'\n        CHAP. XL.  The Master said, 'Those who have done this are\nseven men.'\n        CHAP. XLI. Tsze-lu happening to pass the night in Shih-man,\nthe gatekeeper said to him, 'Whom do you come from?' Tsze-lu said,\n'From Mr. K'ung.' 'It is he,-- is it not?'-- said the other, 'who knows\nthe impracticable nature of the times and yet will be doing in\nthem.'\n        CHAP. XLII. 1. The Master was playing, one day, on a musical\nstone in Wei, when a man, carrying a straw basket, passed the door\n\nof the house where Confucius was, and said, 'His heart is full who so\nbeats the musical stone.'\n        2. A little while after, he added, 'How contemptible is the\none-ideaed obstinacy those sounds display! When one is taken no\nnotice of, he has simply at once to give over his wish for public\nemployment. \"Deep water must be crossed with the clothes on;\nshallow water may be crossed with the clothes held up.\"'\n        3. The Master said, 'How determined is he in his purpose! But\nthis is not difficult!'\n        CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the Shu\nsays that Kao-tsung, while observing the usual imperial mourning,\nwas for three years without speaking?'\n        2. The Master said, 'Why must Kao-tsung be referred to as an\nexample of this? The ancients all did so. When the sovereign died,\nthe officers all attended to their several duties, taking instructions\nfrom the prime minister for three years.'\n\n        CHAP. XLIV. The Master said, 'When rulers love to observe\nthe rules of propriety, the people respond readily to the calls on\nthem for service.'\n        CHAP. XLV. Tsze-lu asked what constituted the superior man.\nThe Master said, 'The cultivation of himself in reverential\ncarefulness.' 'And is this all?' said Tsze-lu. 'He cultivates himself so\nas to give rest to others,' was the reply. 'And is this all?' again\nasked Tsze-lu. The Master said, 'He cultivates himself so as to give\nrest to all the people. He cultivates himself so as to give rest to all\nthe people:-- even Yao and Shun were still solicitous about this.'\n        CHAP. XLVI. Yuan Zang was squatting on his heels, and\n\nso waited the approach of the Master, who said to him, 'In youth\nnot humble as befits a junior; in manhood, doing nothing worthy of\nbeing handed down; and living on to old age:-- this is to be a pest.'\nWith this he hit him on the shank with his staff.\n        CHAP. XLVI. 1. A youth of the village of Ch'ueh was employed\nby Confucius to carry the messages between him and his visitors.\nSome one asked about him, saying, 'I suppose he has made great\nprogress.'\n        2. The Master said, 'I observe that he is fond of occupying the\nseat of a full-grown man; I observe that he walks shoulder to\nshoulder with his elders. He is not one who is seeking to make\nprogress in learning. He wishes quickly to become a man.'\n\nBOOK XV. WEI LING KUNG.\n\n        CHAP. I. 1. The Duke Ling of Wei asked Confucius about\ntactics. Confucius replied, 'I have heard all about sacrificial vessels,\nbut I have not learned military matters.' On this, he took his\ndeparture the next day.\n        2. When he was in Chan, their provisions were exhausted, and\nhis followers became so ill that they were unable to rise.\n        3. Tsze-lu, with evident dissatisfaction, said, 'Has the superior\nman likewise to endure in this way?' The Master said, 'The superior\nman may indeed have to endure want, but the mean man, when he\nis in want, gives way to unbridled license.'\n\n        CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that\nI am one who learns many things and keeps them in memory?'\n        2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?'\n        3. 'No,' was the answer; 'I seek a unity all-pervading.'\n        CHAP. III. The Master said, 'Yu, those who know virtue are\nfew.'\n        CHAP. IV. The Master said, 'May not Shun be instanced as\nhaving governed efficiently without exertion? What did he do? He\ndid nothing but gravely and reverently occupy his royal seat.'\n        CHAP. V. 1. Tsze-chang asked how a man should conduct\nhimself, so as to be everywhere appreciated.\n        2. The Master said, 'Let his words be sincere and truthful, and\nhis actions honourable and careful;-- such conduct may be practised\namong the rude tribes of the South or the North. If his words be\n\nnot sincere and truthful and his actions not honourable and careful,\nwill he, with such conduct, be appreciated, even in his\nneighborhood?\n        3. 'When he is standing, let him see those two things, as it\nwere, fronting him. When he is in a carriage, let him see them\nattached to the yoke. Then may he subsequently carry them into\npractice.'\n        4. Tsze-chang wrote these counsels on the end of his sash.\n        CHAP. VI. 1. The Master said, 'Truly straightforward was the\nhistoriographer Yu. When good government prevailed in his State,\nhe was like an arrow. When bad government prevailed, he was like\nan arrow.\n        2. A superior man indeed is Chu Po-yu! When good\ngovernment prevails in his state, he is to be found in office. When\nbad government prevails, he can roll his principles up, and keep\nthem in his breast.'\n\n        CHAP. VII. The Master said, 'When a man may be spoken\nwith, not to speak to him is to err in reference to the man. When a\nman may not be spoken with, to speak to him is to err in reference\nto our words. The wise err neither in regard to their man nor to\ntheir words.'\n        CHAP. VIII. The Master said, 'The determined scholar and the\nman of virtue will not seek to live at the expense of injuring their\nvirtue. They will even sacrifice their lives to preserve their virtue\ncomplete.'\n        CHAP. IX. Tsze-kung asked about the practice of virtue. The\nMaster said, 'The mechanic, who wishes to do his work well, must\nfirst sharpen his tools. When you are living in any state, take\nservice with the most worthy among its great officers, and make\nfriends of the most virtuous among its scholars.'\n        CHAP. X. 1. Yen Yuan asked how the government of a country\nshould be administered.\n        2. The Master said, 'Follow the seasons of Hsia.\n\n        3. 'Ride in the state carriage of Yin.\n        4. 'Wear the ceremonial cap of Chau.\n        5. 'Let the music be the Shao with its pantomimes.\n        6. Banish the songs of Chang, and keep far from specious\ntalkers. The songs of Chang are licentious; specious talkers are\ndangerous.'\n        CHAP. XI. The Master said, 'If a man take no thought about\nwhat is distant, he will find sorrow near at hand.'\n        CHAP. XII. The Master said, 'It is all over! I have not seen one\nwho loves virtue as he loves beauty.'\n        CHAP. XIII. The Master said, 'Was not Tsang Wan like one\nwho had stolen his situation? He knew the virtue and the talents\n\nof Hui of Liu-hsia, and yet did not procure that he should stand\nwith him in court.'\n        CHAP. XIV. The Master said, 'He who requires much from\nhimself and little from others, will keep himself from being the\nobject of resentment.'\n        CHAP. XV. The Master said, 'When a man is not in the habit of\nsaying-- \"What shall I think of this? What shall I think of this?\" I\ncan indeed do nothing with him!'\n        CHAP. XVI. The Master said, 'When a number of people are\ntogether, for a whole day, without their conversation turning on\nrighteousness, and when they are fond of carrying out the\nsuggestions of a small shrewdness;-- theirs is indeed a hard case.'\n        CHAP. XVII. The Master said, 'The superior man in everything\nconsiders righteousness to be essential. He performs it according to\nthe rules of propriety. He brings it forth in humility. He completes it\nwith sincerity. This is indeed a superior man.'\n\n        CHAP. XVIII. The Master said, 'The superior man is distressed\nby his want of ability. He is not distressed by men's not knowing\nhim.'\n        CHAP. XIX. The Master said, 'The superior man dislikes the\nthought of his name not being mentioned after his death.'\n        CHAP. XX. The Master said, 'What the superior man seeks, is\nin himself. What the mean man seeks, is in others.'\n        CHAP. XXI. The Master said, 'The superior man is dignified,\nbut does not wrangle. He is sociable, but not a partizan.'\n        CHAP. XXII. The Master said, 'The superior man does not\npromote a man simply on account of his words, nor does he put\naside good words because of the man.'\n\n        CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word\nwhich may serve as a rule of practice for all one's life?' The Master\nsaid, 'Is not RECIPROCITY such a word? What you do not want done\nto yourself, do not do to others.'\n        CHAP. XXIV. 1. The Master said, 'In my dealings with men,\nwhose evil do I blame, whose goodness do I praise, beyond what is\nproper? If I do sometimes exceed in praise, there must be ground\nfor it in my examination of the individual.\n        2. 'This people supplied the ground why the three dynasties\npursued the path of straightforwardness.'\n        CHAP. XXV. The Master said, 'Even in my early days, a\nhistoriographer would leave a blank in his text, and he who had a\nhorse would lend him to another to ride. Now, alas! there are no\nsuch things.'\n\n        CHAP. XXVI. The Master said, 'Specious words confound\nvirtue. Want of forbearance in small matters confounds great plans.'\n        CHAP. XXVII. The Master said, 'When the multitude hate a\nman, it is necessary to examine into the case. When the multitude\nlike a man, it is necessary to examine into the case.'\n        CHAP. XXVIII. The Master said, 'A man can enlarge the\nprinciples which he follows; those principles do not enlarge the\nman.'\n        CHAP. XXIX. The Master said, 'To have faults and not to\nreform them,-- this, indeed, should be pronounced having faults.'\n        CHAP. XXX. The Master said, 'I have been the whole day\n\nwithout eating, and the whole night without sleeping:-- occupied\nwith thinking. It was of no use. The better plan is to learn.'\n        CHAP. XXXI. The Master said, 'The object of the superior man\nis truth. Food is not his object. There is plowing;-- even in that\nthere is sometimes want. So with learning;-- emolument may be\nfound in it. The superior man is anxious lest he should not get truth;\nhe is not anxious lest poverty should come upon him.'\n        CHAP. XXXII. 1. The Master said, 'When a man's knowledge is\nsufficient to attain, and his virtue is not sufficient to enable him to\nhold, whatever he may have gained, he will lose again.\n        2. 'When his knowledge is sufficient to attain, and he has\nvirtue enough to hold fast, if he cannot govern with dignity, the\npeople will not respect him.\n        3. 'When his knowledge is sufficient to attain, and he has\nvirtue enough to hold fast; when he governs also with dignity, yet if\nhe try to move the people contrary to the rules of propriety:-- full\nexcellence is not reached.'\n\n        CHAP. XXXIII. The Master said, 'The superior man cannot be\nknown in little matters; but he may be intrusted with great\nconcerns. The small man may not be intrusted with great concerns,\nbut he may be known in little matters.'\n        CHAP. XXXIV. The Master said, 'Virtue is more to man than\neither water or fire. I have seen men die from treading on water\nand fire, but I have never seen a man die from treading the course\nof virtue.'\n        CHAP. XXXV. The Master said, 'Let every man consider virtue\nas what devolves on himself. He may not yield the performance of\nit even to his teacher.'\n\n        CHAP. XXXVI. The Master said, 'The superior man is correctly\nfirm, and not firm merely.'\n        CHAP. XXXVII. The Master said, 'A minister, in serving his\nprince, reverently discharges his duties, and makes his emolument\na secondary consideration.'\n        CHAP. XXXVIII. The Master said, 'In teaching there should be\nno distinction of classes.'\n        CHAP. XXXIX. The Master said, 'Those whose courses are\ndifferent cannot lay plans for one another.'\n        CHAP. XL. The Master said, 'In language it is simply required\nthat it convey the meaning.'\n        CHAP. XLI. 1. The Music-master, Mien, having called upon\nhim, when they came to the steps, the Master said, 'Here are the\nsteps.' When they came to the mat for the guest to sit upon, he\n\nsaid, 'Here is the mat.' When all were seated, the Master informed\nhim, saying, 'So and so is here; so and so is here.'\n        2. The Music-master, Mien, having gone out, Tsze-chang\nasked, saying. 'Is it the rule to tell those things to the Music-\nmaster?'\n        3. The Master said, 'Yes. This is certainly the rule for those\nwho lead the blind.'\n\nBOOK XVI. KE SHE.\n\n        CHAP. I. 1. The head of the Chi family was going to attack\nChwan-yu.\n        2. Zan Yu and Chi-lu had an interview with Confucius, and\nsaid, 'Our chief, Chi, is going to commence operations against\nChwan-yu.'\n        3. Confucius said, 'Ch'iu, is it not you who are in fault here?\n        4. 'Now, in regard to Chwan-yu, long ago, a former king\nappointed its ruler to preside over the sacrifices to the eastern\nMang; moreover, it is in the midst of the territory of our State; and\nits ruler is a minister in direct connexion with the sovereign:--\nWhat has your chief to do with attacking it?'\n        5. Zan Yu said, 'Our master wishes the thing; neither of us two\nministers wishes it.'\n        6. Confucius said, 'Ch'iu, there are the words of Chau Zan,--\n\"When he can put forth his ability, he takes his place in the ranks of\noffice; when he finds himself unable to do so, he retires from it.\nHow can he be used as a guide to a blind man, who does not\nsupport him when tottering, nor raise him up when fallen?\"\n        7. 'And further, you speak wrongly. When a tiger or\nrhinoceros escapes from his cage; when a tortoise or piece of jade is\ninjured in its repository:-- whose is the fault?'\n        8. Zan Yu said, 'But at present, Chwan-yu is strong and near to\nPi; if our chief do not now take it, it will hereafter be a sorrow to\nhis descendants.'\n        9. Confucius said. 'Ch'iu, the superior man hates that declining\nto say-- \"I want such and such a thing,\" and framing explanations\nfor the conduct.\n        10. 'I have heard that rulers of States and chiefs of families\nare not troubled lest their people should be few, but are troubled\nlest they should not keep their several places; that they are not\ntroubled with fears of poverty, but are troubled with fears of a\nwant of contented repose among the people in their several places.\nFor when the people keep their several places, there will be no\npoverty; when harmony prevails, there will be no scarcity of\npeople; and when there is such a contented repose, there will be no\nrebellious upsettings.\n        11. 'So it is.-- Therefore, if remoter people are not submissive,\nall\n\nthe influences of civil culture and virtue are to be cultivated to\nattract them to be so; and when they have been so attracted, they\nmust be made contented and tranquil.\n        12. 'Now, here are you, Yu and Ch'iu, assisting your chief.\nRemoter people are not submissive, and, with your help, he cannot\nattract them to him. In his own territory there are divisions and\ndownfalls, leavings and separations, and, with your help, he cannot\npreserve it.\n        13. 'And yet he is planning these hostile movements within\nthe State.-- I am afraid that the sorrow of the Chi-sun family will\nnot be on account of Chwan-yu, but will be found within the screen\nof their own court.'\n\n        CHAP. II. 1. Confucius said, 'When good government prevails\nin the empire, ceremonies, music, and punitive military expeditions\nproceed from the son of Heaven. When bad government prevails in\nthe empire, ceremonies, music, and punitive military expeditions\nproceed from the princes. When these things proceed from the\nprinces, as a rule, the cases will be few in which they do not lose\ntheir power in ten generations. When they proceed from the Great\nofficers of the princes, as a rule, the cases will be few in which they\ndo not lose their power in five generations. When the subsidiary\nministers of the great officers hold in their grasp the orders of the\nstate, as a rule, the cases will be few in which they do not lose their\npower in three generations.\n        2. 'When right principles prevail in the kingdom, government\nwill not be in the hands of the Great officers.\n        3. 'When right principles prevail in the kingdom, there will be\nno discussions among the common people.'\n\n        CHAP. III. Confucius said, 'The revenue of the state has left\nthe ducal House now for five generations. The government has been\nin the hands of the Great officers for four generations. On this\naccount, the descendants of the three Hwan are much reduced.'\n        CHAP. IV. Confucius said, 'There are three friendships which\nare advantageous, and three which are injurious. Friendship with\nthe upright; friendship with the sincere; and friendship with the\nman of much observation:-- these are advantageous. Friendship\nwith the man of specious airs; friendship with the insinuatingly\nsoft; and friendship with the glib-tongued:-- these are injurious.'\n        CHAP. V. Confucius said, 'There are three things men find\nenjoyment in which are advantageous, and three things they find\nenjoyment in which are injurious. To find enjoyment in the\ndiscriminating study of ceremonies and music; to find enjoyment in\n\nspeaking of the goodness of others; to find enjoyment in having\nmany worthy friends:-- these are advantageous. To find enjoyment\nin extravagant pleasures; to find enjoyment in idleness and\nsauntering; to find enjoyment in the pleasures of feasting:-- these\nare injurious.'\n        CHAP. VI. Confucius said, 'There are three errors to which\nthey who stand in the presence of a man of virtue and station are\nliable. They may speak when it does not come to them to speak;--\nthis is called rashness. They may not speak when it comes to them\nto speak;-- this is called concealment. They may speak without\nlooking at the countenance of their superior;-- this is called\nblindness.'\n        CHAP. VII. Confucius said, 'There are three things which the\nsuperior man guards against. In youth, when the physical powers\n\nare not yet settled, he guards against lust. When he is strong and\nthe physical powers are full of vigor, he guards against\nquarrelsomeness. When he is old, and the animal powers are\ndecayed, he guards against covetousness.'\n        CHAP. VIII. 1. Confucius said, 'There are three things of which\nthe superior man stands in awe. He stands in awe of the ordinances\nof Heaven. He stands in awe of great men. He stands in awe of the\nwords of sages.\n        2. 'The mean man does not know the ordinances of Heaven,\nand consequently does not stand in awe of them. He is disrespectful\nto great men. He makes sport of the words of sages.'\n        CHAP. IX. Confucius said, 'Those who are born with the\npossession of knowledge are the highest class of men. Those who\nlearn, and so, readily, get possession of knowledge, are the next.\n\nThose who are dull and stupid, and yet compass the learning, are\nanother class next to these. As to those who are dull and stupid and\nyet do not learn;-- they are the lowest of the people.'\n        CHAP. X. Confucius said, 'The superior man has nine things\nwhich are subjects with him of thoughtful consideration. In regard\nto the use of his eyes, he is anxious to see clearly. In regard to the\nuse of his ears, he is anxious to hear distinctly. In regard to his\ncountenance, he is anxious that it should be benign. In regard to his\ndemeanor, he is anxious that it should be respectful. In regard to\nhis speech, he is anxious that it should be sincere. In regard to his\ndoing of business, he is anxious that it should be reverently careful.\nIn regard to what he doubts about, he is anxious to question others.\nWhen he is angry, he thinks of the difficulties (his anger may\ninvolve him in). When he sees gain to be got, he thinks of\nrighteousness.'\n        CHAP. XI. 1. Confucius said, 'Contemplating good, and pursuing\nit, as if they could not reach it; contemplating evil, and shrinking\nfrom it, as they would from thrusting the hand into boiling water:--\nI have seen such men, as I have heard such words.\n        2. 'Living in retirement to study their aims, and practising\n\nrighteousness to carry out their principles:-- I have heard these\nwords, but I have not seen such men.'\n        CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams,\neach of four horses, but on the day of his death, the people did not\npraise him for a single virtue. Po-i and Shu-ch'i died of hunger at\nthe foot of the Shau-yang mountain, and the people, down to the\npresent time, praise them.\n        2. 'Is not that saying illustrated by this?'\n\n        CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you\nheard any lessons from your father different from what we have all\nheard?'\n        2. Po-yu replied, 'No. He was standing alone once, when I\npassed below the hall with hasty steps, and said to me, \"Have you\nlearned the Odes?\" On my replying \"Not yet,\" he added, \"If you do\nnot learn the Odes, you will not be fit to converse with.\" I retired\nand studied the Odes.\n\n        3. 'Another day, he was in the same way standing alone, when\nI passed by below the hall with hasty steps, and said to me, 'Have\nyou learned the rules of Propriety?' On my replying 'Not yet,' he\nadded, 'If you do not learn the rules of Propriety, your character\ncannot be established.' I then retired, and learned the rules of\nPropriety.\n        4. 'I have heard only these two things from him.'\n        5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked one\nthing, and I have got three things. I have heard about the Odes. I\nhave heard about the rules of Propriety. I have also heard that the\nsuperior man maintains a distant reserve towards his son.'\n        CHAP. XIV. The wife of the prince of a state is called by him\nFU ZAN. She calls herself HSIAO T'UNG. The people of the State call\n\nher CHUN FU ZAN, and, to the people of other States, they call her\nK'WA HSIAO CHUN. The people of other states also call her CHUN FU\nZAN.\n\nBOOK XVII. YANG HO.\n\n        CHAP. I. 1. Yang Ho wished to see Confucius, but Confucius\nwould not go to see him. On this, he sent a present of a pig to\nConfucius, who, having chosen a time when Ho was not at home,\nwent to pay his respects for the gift. He met him, however, on the\nway.\n        2. Ho said to Confucius, 'Come, let me speak with you.' He then\nasked, 'Can he be called benevolent who keeps his jewel in his\n\nbosom, and leaves his country to confusion?' Confucius replied, 'No.'\n'Can he be called wise, who is anxious to be engaged in public\nemployment, and yet is constantly losing the opportunity of being\nso?' Confucius again said, 'No.' 'The days and months are passing\naway; the years do not wait for us.' Confucius said, 'Right; I will go\ninto office.'\n        CHAP. II. The Master said, 'By nature, men are nearly alike;\nby practice, they get to be wide apart.'\n        CHAP. III. The Master said, 'There are only the wise of the\nhighest class, and the stupid of the lowest class, who cannot be\nchanged.'\n\n        CHAP. IV. 1. The Master, having come to Wu-ch'ang, heard\nthere the sound of stringed instruments and singing.\n        2. Well pleased and smiling, he said, 'Why use an ox knife to\nkill a fowl?'\n        3. Tsze-yu replied, 'Formerly, Master, I heard you say,--\n\"When the man of high station is well instructed, he loves men;\nwhen the man of low station is well instructed, he is easily ruled.\"'\n        4. The Master said, 'My disciples, Yen's words are right. What\nI said was only in sport.'\n        CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and in\nan attitude of rebellion, invited the Master to visit him, who was\nrather inclined to go.\n        2. Tsze-lu was displeased, and said, 'Indeed, you cannot go!\nWhy must you think of going to see Kung-shan?'\n\n        3. The Master said, 'Can it be without some reason that he has\ninvited ME? If any one employ me, may I not make an eastern\nChau?'\n        CHAP. VI. Tsze-chang asked Confucius about perfect virtue.\nConfucius said, 'To be able to practise five things everywhere under\nheaven constitutes perfect virtue.' He begged to ask what they\nwere, and was told, 'Gravity, generosity of soul, sincerity,\nearnestness, and kindness. If you are grave, you will not be treated\nwith disrespect. If you are generous, you will win all. If you are\nsincere, people will repose trust in you. If you are earnest, you will\naccomplish much. If you are kind, this will enable you to employ\nthe services of others.\n\n        CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master was\ninclined to go.\n        2. Tsze-lu said, 'Master, formerly I have heard you say,\n\"When a man in his own person is guilty of doing evil, a superior\nman will not associate with him.\" Pi Hsi is in rebellion, holding\npossession of Chung-mau; if you go to him, what shall be said?'\n        3. The Master said, 'Yes, I did use these words. But is it not\nsaid, that, if a thing be really hard, it may be ground without being\nmade thin? Is it not said, that, if a thing be really white, it may be\nsteeped in a dark fluid without being made black?\n        4. 'Am I a bitter gourd! How can I be hung up out of the way\nof being eaten?'\n\n        CHAP. VIII. 1. The Master said, 'Yu, have you heard the six\nwords to which are attached six becloudings?' Yu replied, 'I have\nnot.'\n        2. 'Sit down, and I will tell them to you.\n        3. 'There is the love of being benevolent without the love of\nlearning;-- the beclouding here leads to a foolish simplicity. There is\nthe love of knowing without the love of learning;-- the beclouding\nhere leads to dissipation of mind. There is the love of being sincere\nwithout the love of learning;-- the beclouding here leads to an\ninjurious disregard of consequences. There is the love of\nstraightforwardness without the love of learning;-- the beclouding\nhere leads to rudeness. There is the love of boldness without the\nlove of learning;-- the beclouding here leads to insubordination.\nThere is the love of firmness without the love of learning;-- the\nbeclouding here leads to extravagant conduct.'\n\n        CHAP. IX. 1. The Master said, 'My children, why do you not\nstudy the Book of Poetry?\n        2. 'The Odes serve to stimulate the mind.\n        3. 'They may be used for purposes of self-contemplation.\n        4. 'They teach the art of sociability.\n        5. 'They show how to regulate feelings of resentment.\n        6. 'From them you learn the more immediate duty of serving\none's father, and the remoter one of serving one's prince.\n        7. 'From them we become largely acquainted with the names\nof birds, beasts, and plants.'\n        CHAP. X. The Master said to Po-yu, 'Do you give yourself to\nthe Chau-nan and the Shao-nan. The man who has not studied the\nChau-nan and the Shao-nan, is like one who stands with his face\nright against a wall. Is he not so?'\n\n        CHAP. XI. The Master said, '\"It is according to the rules of\npropriety,\" they say.-- \"It is according to the rules of propriety,\"\nthey say. Are gems and silk all that is meant by propriety? \"It is\nmusic,\" they say.-- \"It is music,\" they say. Are bells and drums all\nthat is meant by music?'\n        CHAP. XII. The Master said, 'He who puts on an appearance of\nstern firmness, while inwardly he is weak, is like one of the small,\nmean people;-- yea, is he not like the thief who breaks through, or\nclimbs over, a wall?'\n        CHAP. XIII. The Master said, 'Your good, careful people of the\nvillages are the thieves of virtue.'\n        CHAP. XIV. The Master said, 'To tell, as we go along, what we\nhave heard on the way, is to cast away our virtue.'\n\n        CHAP. XV. 1. The Master said, 'There are those mean\ncreatures! How impossible it is along with them to serve one's\nprince!\n        2. 'While they have not got their aims, their anxiety is how to\nget them. When they have got them, their anxiety is lest they\nshould lose them.\n        3. 'When they are anxious lest such things should be lost,\nthere is nothing to which they will not proceed.'\n        CHAP. XVI. 1. The Master said, 'Anciently, men had three\nfailings, which now perhaps are not to be found.\n        2. 'The high-mindedness of antiquity showed itself in a\ndisregard of small things; the high-mindedness of the present day\nshows itself in wild license. The stern dignity of antiquity showed\nitself in grave reserve; the stern dignity of the present day shows\nitself in quarrelsome perverseness. The stupidity of antiquity\nshowed itself in straightforwardness; the stupidity of the present\nday shows itself in sheer deceit.'\n\n        CHAP. XVII. The Master said, 'Fine words and an insinuating\nappearance are seldom associated with virtue.'\n        CHAP. XVIII. The Master said, 'I hate the manner in which\npurple takes away the luster of vermilion. I hate the way in which\nthe songs of Chang confound the music of the Ya. I hate those who\nwith their sharp mouths overthrow kingdoms and families.'\n        CHAP. XIX. 1. The Master said, 'I would prefer not speaking.'\n        2. Tsze-kung said, 'If you, Master, do not speak, what shall\nwe, your disciples, have to record?'\n        3. The Master said, 'Does Heaven speak? The four seasons\npursue their courses, and all things are continually being produced,\nbut does Heaven say anything?'\n\n        CHAP. XX. Zu Pei wished to see Confucius, but Confucius\ndeclined, on the ground of being sick, to see him. When the bearer\nof this message went out at the door, (the Master) took his lute and\nsang to it, in order that Pei might hear him.\n        CHAP. XXI. 1. Tsai Wo asked about the three years' mourning\nfor parents, saying that one year was long enough.\n        2. 'If the superior man,' said he, 'abstains for three years from\nthe observances of propriety, those observances will be quite lost.\nIf for three years he abstains from music, music will be ruined.\n        3. 'Within a year the old grain is exhausted, and the new grain\nhas sprung up, and, in procuring fire by friction, we go through all\nthe changes of wood for that purpose. After a complete year, the\nmourning may stop.'\n        4. The Master said, 'If you were, after a year, to eat good rice,\nand wear embroidered clothes, would you feel at ease?' 'I should,'\nreplied Wo.\n\n        5. The Master said, 'If you can feel at ease, do it. But a\nsuperior man, during the whole period of mourning, does not enjoy\npleasant food which he may eat, nor derive pleasure from music\nwhich he may hear. He also does not feel at ease, if he is\ncomfortably lodged. Therefore he does not do what you propose.\nBut now you feel at ease and may do it.'\n        6. Tsai Wo then went out, and the Master said, 'This shows\nYu's want of virtue. It is not till a child is three years old that it is\nallowed to leave the arms of its parents. And the three years'\nmourning is universally observed throughout the empire. Did Yu\nenjoy the three years' love of his parents?'\n\n        CHAP. XXII. The Master said, 'Hard is it to deal with him, who\nwill stuff himself with food the whole day, without applying his\nmind to anything good! Are there not gamesters and chess players?\nTo be one of these would still be better than doing nothing at all.'\n        CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem\nvalour?' The Master said, 'The superior man holds righteousness to\nbe of highest importance. A man in a superior situation, having\nvalour without righteousness, will be guilty of insubordination; one\nof the lower people having valour without righteousness, will\ncommit robbery.'\n        CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his\nhatreds also?' The Master said, 'He has his hatreds. He hates those\nwho proclaim the evil of others. He hates the man who,\n\nbeing in a low station, slanders his superiors. He hates those who\nhave valour merely, and are unobservant of propriety. He hates\nthose who are forward and determined, and, at the same time, of\ncontracted understanding.'\n        2. The Master then inquired, 'Ts'ze, have you also your\nhatreds?' Tsze-kung replied, 'I hate those who pry out matters, and\nascribe the knowledge to their wisdom. I hate those who are only\nnot modest, and think that they are valourous. I hate those who\nmake known secrets, and think that they are straightforward.'\n        CHAP. XXV. The Master said, 'Of all people, girls and servants\nare the most difficult to behave to. If you are familiar with them,\nthey lose their humility. If you maintain a reserve towards them,\nthey are discontented.'\n        CHAP. XXVI. The Master said, 'When a man at forty is the\nobject of dislike, he will always continue what he is.'\n\nBOOK XVIII. WEI TSZE.\n\n        CHAP. I. 1. The Viscount of Wei withdrew from the court. The\nViscount of Chi became a slave to Chau. Pi-kan remonstrated with\nhim and died.\n        2. Confucius said, 'The Yin dynasty possessed these three men\nof virtue.'\n        CHAP. II. Hui of Liu-hsia being chief criminal judge, was\nthrice dismissed from his office. Some one said to him, 'Is it not yet\ntime for you, sir, to leave this?' He replied, 'Serving men in an\nupright way, where shall I go to, and not experience such a thrice-\nrepeated\n\ndismissal? If I choose to serve men in a crooked way, what\nnecessity is there for me to leave the country of my parents?'\n        CHAP. III. The duke Ching of Ch'i, with reference to the\nmanner in which he should treat Confucius, said, 'I cannot treat him\nas I would the chief of the Chi family. I will treat him in a manner\nbetween that accorded to the chief of the Chi, and that given to the\nchief of the Mang family.' He also said, 'I am old; I cannot use his\ndoctrines.' Confucius took his departure.\n        CHAP. IV. The people of Ch'i sent to Lu a present of female\nmusicians, which Chi Hwan received, and for three days no court\nwas held. Confucius took his departure.\n        CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by\nConfucius, singing and saying, 'O FANG! O FANG! How is your\n\nvirtue degenerated! As to the past, reproof is useless; but the future\nmay still be provided against. Give up your vain pursuit. Give up\nyour vain pursuit. Peril awaits those who now engage in affairs of\ngovernment.'\n        2. Confucius alighted and wished to converse with him, but\nChieh-yu hastened away, so that he could not talk with him.\n        CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the field\ntogether, when Confucius passed by them, and sent Tsze-lu to\ninquire for the ford.\n        2. Ch'ang-tsu said, 'Who is he that holds the reins in the\ncarriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not K'ung\nCh'iu of Lu?' asked he. 'Yes,' was the reply, to which the other\nrejoined, 'He knows the ford.'\n        3. Tsze-lu then inquired of Chieh-ni, who said to him, 'Who\n\nare you, sir?' He answered, 'I am Chung Yu.' 'Are you not the\ndisciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied he,\nand then Chieh-ni said to him, 'Disorder, like a swelling flood,\nspreads over the whole empire, and who is he that will change its\nstate for you? Than follow one who merely withdraws from this\none and that one, had you not better follow those who have\nwithdrawn from the world altogether?' With this he fell to covering\nup the seed, and proceeded with his work, without stopping.\n        4. Tsze-lu went and reported their remarks, when the Master\nobserved with a sigh, 'It is impossible to associate with birds and\nbeasts, as if they were the same with us. If I associate not with\nthese people,-- with mankind,-- with whom shall I associate? If\nright principles prevailed through the empire, there would be no\nuse for me to change its state.'\n\n        CHAP. VII. 1. Tsze-lu, following the Master, happened to fall\nbehind, when he met an old man, carrying across his shoulder on a\nstaff a basket for weeds. Tsze-lu said to him, 'Have you seen my\nmaster, sir!' The old man replied, 'Your four limbs are\nunaccustomed to toil; you cannot distinguish the five kinds of\ngrain:-- who is your master?' With this, he planted his staff in the\nground, and proceeded to weed.\n        2. Tsze-lu joined his hands across his breast, and stood before\nhim.\n        3. The old man kept Tsze-lu to pass the night in his house,\nkilled a fowl, prepared millet, and feasted him. He also introduced\nto him his two sons.\n        4. Next day, Tsze-lu went on his way, and reported his\nadventure. The Master said, 'He is a recluse,' and sent Tsze-lu back\nto see him again, but when he got to the place, the old man was\ngone.\n        5. Tsze-lu then said to the family, 'Not to take office is not\n\nrighteous. If the relations between old and young may not be\nneglected, how is it that he sets aside the duties that should be\nobserved between sovereign and minister? Wishing to maintain his\npersonal purity, he allows that great relation to come to confusion.\nA superior man takes office, and performs the righteous duties\nbelonging to it. As to the failure of right principles to make\nprogress, he is aware of that.'\n        CHAP. VIII. 1. The men who have retired to privacy from the\nworld have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of\nLiu-hsia, and Shao-lien.\n        2. The Master said, 'Refusing to surrender their wills, or to\nsubmit to any taint in their persons;-- such, I think, were Po-i and\nShu-ch'i.\n        3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that\nthey surrendered their wills, and submitted to taint in their\npersons,\n\nbut their words corresponded with reason, and their actions were\nsuch as men are anxious to see. This is all that is to be remarked in\nthem.\n        4. 'It may be said of Yu-chung and I-yi, that, while they hid\nthemselves in their seclusion, they gave a license to their words;\nbut, in their persons, they succeeded in preserving their purity,\nand, in their retirement, they acted according to the exigency of the\ntimes.\n        5. 'I am different from all these. I have no course for which I\nam predetermined, and no course against which I am\npredetermined.'\n        CHAP. IX. 1. The grand music master, Chih, went to Ch'i.\n        2. Kan, the master of the band at the second meal, went to\nCh'u. Liao, the band master at the third meal, went to Ts'ai. Chueh,\nthe band master at the fourth meal, went to Ch'in.\n        3. Fang-shu, the drum master, withdrew to the north of the\nriver.\n\n        4. Wu, the master of the hand drum, withdrew to the Han.\n        5. Yang, the assistant music master, and Hsiang, master of the\nmusical stone, withdrew to an island in the sea.\n        CHAP. X. The duke of Chau addressed his son, the duke of Lu,\nsaying, 'The virtuous prince does not neglect his relations. He does\nnot cause the great ministers to repine at his not employing them.\nWithout some great cause, he does not dismiss from their offices\nthe members of old families. He does not seek in one man talents\nfor every employment.'\n        CHAP. XI. To Chau belonged the eight officers, Po-ta, Po-\n\nkwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.\n\nBOOK XIX. TSZE-CHANG.\n\n        CHAP. I. Tsze-chang said, 'The scholar, trained for public duty,\nseeing threatening danger, is prepared to sacrifice his life. When\nthe opportunity of gain is presented to him, he thinks of\nrighteousness. In sacrificing, his thoughts are reverential. In\nmourning, his thoughts are about the grief which he should feel.\nSuch a man commands our approbation indeed.'\n        CHAP. II. Tsze-chang said, 'When a man holds fast to virtue,\nbut without seeking to enlarge it, and believes right principles, but\nwithout firm sincerity, what account can be made of his existence\nor non-existence?'\n\n        CHAP. III. The disciples of Tsze-hsia asked Tsze-chang about\nthe principles that should characterize mutual intercourse. Tsze-\nchang asked, 'What does Tsze-hsia say on the subject?' They\nreplied, 'Tsze-hsia says:-- \"Associate with those who can advantage\nyou. Put away from you those who cannot do so.\"' Tsze-chang\nobserved, 'This is different from what I have learned. The superior\nman honours the talented and virtuous, and bears with all. He\npraises the good, and pities the incompetent. Am I possessed of\ngreat talents and virtue?-- who is there among men whom I will\nnot bear with? Am I devoid of talents and virtue?-- men will put\nme away from them. What have we to do with the putting away of\nothers?'\n        CHAP. IV. Tsze-hsia said, 'Even in inferior studies and\nemployments there is something worth being looked at; but if it be\n\nattempted to carry them out to what is remote, there is a danger of\ntheir proving inapplicable. Therefore, the superior man does not\npractise them.'\n        CHAP. V. Tsze-hsia said, 'He, who from day to day recognises\nwhat he has not yet, and from month to month does not forget what\nhe has attained to, may be said indeed to love to learn.'\n        CHAP. VI. Tsze-hsia said, 'There are learning extensively, and\nhaving a firm and sincere aim; inquiring with earnestness, and\nreflecting with self-application:-- virtue is in such a course.'\n        CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to\ndwell in, in order to accomplish their works. The superior man\nlearns, in order to reach to the utmost of his principles.'\n\n        CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his\nfaults.'\n        CHAP. IX. Tsze-hsia said, 'The superior man undergoes three\nchanges. Looked at from a distance, he appears stern; when\napproached, he is mild; when he is heard to speak, his language is\nfirm and decided.'\n        CHAP. X. Tsze-hsia said, 'The superior man, having obtained\ntheir confidence, may then impose labours on his people. If he have\nnot gained their confidence, they will think that he is oppressing\nthem. Having obtained the confidence of his prince, one may then\nremonstrate with him. If he have not gained his confidence, the\nprince will think that he is vilifying him.'\n        CHAP. XI. Tsze-hsia said, 'When a person does not transgress\nthe boundary line in the great virtues, he may pass and repass it in\nthe small virtues.'\n\n        CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of\nTsze-hsia, in sprinkling and sweeping the ground, in answering and\nreplying, in advancing and receding, are sufficiently accomplished.\nBut these are only the branches of learning, and they are left\nignorant of what is essential.-- How can they be acknowledged as\nsufficiently taught?'\n        2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu is\nwrong. According to the way of the superior man in teaching, what\ndepartments are there which he considers of prime importance, and\ndelivers? what are there which he considers of secondary\nimportance, and allows himself to be idle about? But as in the case\nof plants, which are assorted according to their classes, so he deals\nwith his disciples. How can the way of a superior man be such as to\nmake fools of any of them? Is it not the sage alone, who can unite\nin one the beginning and the consummation of learning?'\n\n        CHAP. XIII. Tsze-hsia said, 'The officer, having discharged all\nhis duties, should devote his leisure to learning. The student, having\ncompleted his learning, should apply himself to be an officer.'\n        CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried to\nthe utmost degree of grief, should stop with that.'\n        CHAP. XV. Tsze-hsia said, 'My friend Chang can do things\nwhich are hard to be done, but yet he is not perfectly virtuous.'\n        CHAP. XVI. The philosopher Tsang said, 'How imposing is the\nmanner of Chang! It is difficult along with him to practise virtue.'\n        CHAP. XVII. The philosopher Tsang said, 'I heard this from\nour Master:-- \"Men may not have shown what is in them to the full\nextent, and yet they will be found to do so, on occasion of mourning\nfor their parents.\"'\n\n        CHAP. XVIII. The philosopher Tsang said, 'I have heard this\nfrom our Master:-- \"The filial piety of Mang Chwang, in other\nmatters, was what other men are competent to, but, as seen in his\nnot changing the ministers of his father, nor his father's mode of\ngovernment, it is difficult to be attained to.\"'\n        CHAP. XIX. The chief of the Mang family having appointed\nYang Fu to be chief criminal judge, the latter consulted the\nphilosopher Tsang. Tsang said, 'The rulers have failed in their\nduties, and the people consequently have been disorganised, for a\nlong time. When you have found out the truth of any accusation, be\ngrieved for and pity them, and do not feel joy at your own ability.'\n        CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so great\nas that name implies. Therefore, the superior man hates to dwell\n\nin a low-lying situation, where all the evil of the world will flow in\nupon him.'\n        CHAP. XXI. Tsze-kung said, 'The faults of the superior man are\nlike the eclipses of the sun and moon. He has his faults, and all men\nsee them; he changes again, and all men look up to him.'\n        CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung,\nsaying, 'From whom did Chung-ni get his learning?'\n        2. Tsze-kung replied, 'The doctrines of Wan and Wu have not\nyet fallen to the ground. They are to be found among men. Men of\ntalents and virtue remember the greater principles of them, and\nothers, not possessing such talents and virtue, remember the\nsmaller. Thus, all possess the doctrines of Wan and Wu. Where\ncould our Master go that he should not have an opportunity of\nlearning them? And yet what necessity was there for his having a\nregular master?'\n\n        CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great\nofficers in the court, saying, 'Tsze-kung is superior to Chung-ni.'\n        2. Tsze-fu Ching-po reported the observation to Tsze-kung,\nwho said, 'Let me use the comparison of a house and its\nencompassing wall. My wall only reaches to the shoulders. One may\npeep over it, and see whatever is valuable in the apartments.\n        3. 'The wall of my Master is several fathoms high. If one do\nnot find the door and enter by it, he cannot see the ancestral\ntemple with its beauties, nor all the officers in their rich array.\n        4. 'But I may assume that they are few who find the door.\nWas not the observation of the chief only what might have been\nexpected?'\n\n        CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of\nChung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot\nbe reviled. The talents and virtue of other men are hillocks and\nmounds which may be stepped over. Chung-ni is the sun or moon,\nwhich it is not possible to step over. Although a man may wish to\ncut himself off from the sage, what harm can he do to the sun or\nmoon? He only shows that he does not know his own capacity.\n        CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, said,\n'You are too modest. How can Chung-ni be said to be superior to\nyou?'\n        2. Tsze-kung said to him, 'For one word a man is often\ndeemed to be wise, and for one word he is often deemed to be\nfoolish. We ought to be careful indeed in what we say.\n        3. 'Our Master cannot be attained to, just in the same way as\nthe heavens cannot be gone up to by the steps of a stair.\n\n        4. 'Were our Master in the position of the ruler of a State or\nthe chief of a Family, we should find verified the description which\nhas been given of a sage's rule:-- he would plant the people, and\nforthwith they would be established; he would lead them on, and\nforthwith they would follow him; he would make them happy, and\nforthwith multitudes would resort to his dominions; he would\nstimulate them, and forthwith they would be harmonious. While he\nlived, he would be glorious. When he died, he would be bitterly\nlamented. How is it possible for him to be attained to?'\n\nBOOK XX. YAO YUEH.\n\n        CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven-determined\norder of succession now rests in your person. Sincerely hold fast the\ndue Mean. If there shall be distress and want within the four seas,\nthe Heavenly revenue will come to a perpetual end.'\n        2. Shun also used the same language in giving charge to Yu.\n        3. T'ang said, 'I the child Li, presume to use a dark-coloured\nvictim, and presume to announce to Thee, O most great and\nsovereign God, that the sinner I dare not pardon, and thy ministers,\nO God, I do not keep in obscurity. The examination of them is by\nthy mind, O God. If, in my person, I commit offences, they are not to\nbe attributed to you, the people of the myriad regions. If you in the\nmyriad regions commit offences, these offences must rest on my\nperson.'\n\n        4. Chau conferred great gifts, and the good were enriched.\n        5. 'Although he has his near relatives, they are not equal to\nmy virtuous men. The people are throwing blame upon me, the One\nman.'\n        6. He carefully attended to the weights and measures,\nexamined the body of the laws, restored the discarded officers, and\nthe good government of the kingdom took its course.\n        7. He revived States that had been extinguished, restored\nfamilies whose line of succession had been broken, and called to\noffice those who had retired into obscurity, so that throughout the\nkingdom the hearts of the people turned towards him.\n        8. What he attached chief importance to, were the food of the\npeople, the duties of mourning, and sacrifices.\n        9. By his generosity, he won all. By his sincerity, he made the\npeople repose trust in him. By his earnest activity, his\nachievements were great. By his justice, all were delighted.\n\n        CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what way\nshould a person in authority act in order that he may conduct\ngovernment properly?' The Master replied, 'Let him honour the five\nexcellent, and banish away the four bad, things;-- then may he\nconduct government properly.' Tsze-chang said, 'What are meant by\nthe five excellent things?' The Master said, 'When the person in\nauthority is beneficent without great expenditure; when he lays\ntasks on the people without their repining; when he pursues what\nhe desires without being covetous; when he maintains a dignified\nease without being proud; when he is majestic without being fierce.'\n        2. Tsze-chang said, 'What is meant by being beneficent\nwithout great expenditure?' The Master replied, 'When the person\nin authority makes more beneficial to the people the things from\nwhich\n\nthey naturally derive benefit;-- is not this being beneficent without\ngreat expenditure? When he chooses the labours which are proper,\nand makes them labour on them, who will repine? When his desires\nare set on benevolent government, and he secures it, who will\naccuse him of covetousness? Whether he has to do with many\npeople or few, or with things great or small, he does not dare to\nindicate any disrespect;-- is not this to maintain a dignified ease\nwithout any pride? He adjusts his clothes and cap, and throws a\ndignity into his looks, so that, thus dignified, he is looked at with\nawe;-- is not this to be majestic without being fierce?'\n        3. Tsze-chang then asked, 'What are meant by the four bad\nthings?' The Master said, 'To put the people to death without having\ninstructed them;-- this is called cruelty. To require from them,\nsuddenly, the full tale of work, without having given them\nwarning;-- this is called oppression. To issue orders as if without\nurgency, at first, and, when the time comes, to insist on them with\nseverity;-- this is called injury. And, generally, in the giving pay\n\nor rewards to men, to do it in a stingy way;-- this is called acting\nthe part of a mere official.'\n        CHAP III. 1. The Master said, 'Without recognising the\nordinances of Heaven, it is impossible to be a superior man.\n        2. 'Without an acquaintance with the rules of Propriety, it is\nimpossible for the character to be established.\n        3. 'Without knowing the force of words, it is impossible to\nknow men.'","title":"The Analects of Confucius (from the Chinese Classics)","tradition":"scripture-revelation","translated_text":null,"word_count":29313}