# The Analects of Confucius

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