CONFUCIUS THE ANALECTS

CONFUCIUS 

THE 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 welldefined 

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, 'Is 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. VIII. 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 Tszewan 

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 Tszech'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 illgoverned, 

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,

ut 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 

administrative 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 Kunghsi 

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 draught; 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 Kungshu 

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 familyminister 

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 Musicmaster?' 

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,

eing 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 thricerepeated 

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, Pokwo, 

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. Tszechang 

asked, 'What does Tsze-hsia say on the subject?' They 

replied, 'Tsze-hsia says:-- "Associate with those who can advantage 

you. Put away from you those who cannot do so."' Tsze-chang

observed, 'This is different from what I have learned. The superior 

man honours the talented and virtuous, and bears with all. He 

praises the good, and pities the incompetent. Am I possessed of 

great talents and virtue?-- who is there among men whom I will 

not bear with? Am I devoid of talents and virtue?-- men will put 

me away from them. What have we to do with the putting away of 

others?' 

CHAP. IV. Tsze-hsia said, 'Even in inferior studies and 

employments there is something worth being looked at; but if it be 

attempted to carry them out to what is remote, there is a danger of 

their proving inapplicable. Therefore, the superior man does not 

practise them.' 

CHAP. V. Tsze-hsia said, 'He, who from day to day recognises 

what he has not yet, and from month to month does not forget what 

he has attained to, may be said indeed to love to learn.' 

CHAP. VI. Tsze-hsia said, 'There are learning extensively, and 

having a firm and sincere aim; inquiring with earnestness, and 

reflecting with self-application:-- virtue is in such a course.' 

CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to 

dwell in, in order to accomplish their works. The superior man 

learns, in order to reach to the utmost of his principles.' 

CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his 

faults.' 

CHAP. IX. Tsze-hsia said, 'The superior man undergoes three 

changes. Looked at from a distance, he appears stern; when 

approached, he is mild; when he is heard to speak, his language is 

firm and decided.' 

CHAP. X. Tsze-hsia said, 'The superior man, having obtained 

their confidence, may then impose labours on his people. If he have 

not gained their confidence, they will think that he is oppressing 

them. Having obtained the confidence of his prince, one may then 

remonstrate with him. If he have not gained his confidence, the 

prince will think that he is vilifying him.'

CHAP. XI. Tsze-hsia said, 'When a person does not transgress 

the boundary line in the great virtues, he may pass and repass it in 

the small virtues.' 

CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of 

Tsze-hsia, in sprinkling and sweeping the ground, in answering and 

replying, in advancing and receding, are sufficiently accomplished. 

But these are only the branches of learning, and they are left 

ignorant of what is essential.-- How can they be acknowledged as 

sufficiently taught?' 

2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu is 

wrong. According to the way of the superior man in teaching, what 

departments are there which he considers of prime importance, and 

delivers? what are there which he considers of secondary 

importance, and allows himself to be idle about? But as in the case 

of plants, which are assorted according to their classes, so he deals 

with his disciples. How can the way of a superior man be such as to 

make fools of any of them? Is it not the sage alone, who can unite 

in one the beginning and the consummation of learning?' 

CHAP. XIII. Tsze-hsia said, 'The officer, having discharged all 

his duties, should devote his leisure to learning. The student, having 

completed his learning, should apply himself to be an officer.' 

CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried to 

the utmost degree of grief, should stop with that.' 

CHAP. XV. Tsze-hsia said, 'My friend Chang can do things 

which are hard to be done, but yet he is not perfectly virtuous.' 

CHAP. XVI. The philosopher Tsang said, 'How imposing is the 

manner of Chang! It is difficult along with him to practise virtue.' 

CHAP. XVII. The philosopher Tsang said, 'I heard this from 

our Master:-- "Men may not have shown what is in them to the full 

extent, and yet they will be found to do so, on occasion of mourning 

for their parents."' 

CHAP. XVIII. The philosopher Tsang said, 'I have heard this

from our Master:-- "The filial piety of Mang Chwang, in other 

matters, was what other men are competent to, but, as seen in his 

not changing the ministers of his father, nor his father's mode of 

government, it is difficult to be attained to."' 

CHAP. XIX. The chief of the Mang family having appointed 

Yang Fu to be chief criminal judge, the latter consulted the 

philosopher Tsang. Tsang said, 'The rulers have failed in their 

duties, and the people consequently have been disorganised, for a 

long time. When you have found out the truth of any accusation, be 

grieved for and pity them, and do not feel joy at your own ability.' 

CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so great 

as that name implies. Therefore, the superior man hates to dwell 

in a low-lying situation, where all the evil of the world will flow in 

upon him.' 

CHAP. XXI. Tsze-kung said, 'The faults of the superior man are 

like the eclipses of the sun and moon. He has his faults, and all men 

see them; he changes again, and all men look up to him.' 

CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, 

saying, 'From whom did Chung-ni get his learning?' 

2. Tsze-kung replied, 'The doctrines of Wan and Wu have not 

yet fallen to the ground. They are to be found among men. Men of 

talents and virtue remember the greater principles of them, and 

others, not possessing such talents and virtue, remember the 

smaller. Thus, all possess the doctrines of Wan and Wu. Where 

could our Master go that he should not have an opportunity of 

learning them? And yet what necessity was there for his having a 

regular master?' 

CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great 

officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' 

2. Tsze-fu Ching-po reported the observation to Tsze-kung, 

who said, 'Let me use the comparison of a house and its 

encompassing wall. My wall only reaches to the shoulders. One may 

peep over it, and see whatever is valuable in the apartments. 

3. 'The wall of my Master is several fathoms high. If one do 

not find the door and enter by it, he cannot see the ancestral

temple with its beauties, nor all the officers in their rich array. 

4. 'But I may assume that they are few who find the door. 

Was not the observation of the chief only what might have been 

expected?' 

CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of 

Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot 

be reviled. The talents and virtue of other men are hillocks and 

mounds which may be stepped over. Chung-ni is the sun or moon, 

which it is not possible to step over. Although a man may wish to 

cut himself off from the sage, what harm can he do to the sun or 

moon? He only shows that he does not know his own capacity. 

CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, said, 

'You are too modest. How can Chung-ni be said to be superior to 

you?' 

2. Tsze-kung said to him, 'For one word a man is often 

deemed to be wise, and for one word he is often deemed to be 

foolish. We ought to be careful indeed in what we say. 

3. 'Our Master cannot be attained to, just in the same way as 

the heavens cannot be gone up to by the steps of a stair. 

4. 'Were our Master in the position of the ruler of a State or 

the chief of a Family, we should find verified the description which 

has been given of a sage's rule:-- he would plant the people, and 

forthwith they would be established; he would lead them on, and 

forthwith they would follow him; he would make them happy, and 

forthwith multitudes would resort to his dominions; he would 

stimulate them, and forthwith they would be harmonious. While he 

lived, he would be glorious. When he died, he would be bitterly 

lamented. How is it possible for him to be attained to?' 

BOOK XX. YAO YUEH. 

CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven-determined 

order of succession now rests in your person. Sincerely hold fast the 

due Mean. If there shall be distress and want within the four seas, 

the Heavenly revenue will come to a perpetual end.' 

2. Shun also used the same language in giving charge to Yu. 

3. T'ang said, 'I the child Li, presume to use a dark-coloured 

victim, and presume to announce to Thee, O most great and

sovereign God, that the sinner I dare not pardon, and thy ministers, 

O God, I do not keep in obscurity. The examination of them is by 

thy mind, O God. If, in my person, I commit offences, they are not to 

be attributed to you, the people of the myriad regions. If you in the 

myriad regions commit offences, these offences must rest on my 

person.' 

4. Chau conferred great gifts, and the good were enriched. 

5. 'Although he has his near relatives, they are not equal to 

my virtuous men. The people are throwing blame upon me, the One 

man.' 

6. He carefully attended to the weights and measures, 

examined the body of the laws, restored the discarded officers, and 

the good government of the kingdom took its course. 

7. He revived States that had been extinguished, restored 

families whose line of succession had been broken, and called to 

office those who had retired into obscurity, so that throughout the 

kingdom the hearts of the people turned towards him. 

8. What he attached chief importance to, were the food of the 

people, the duties of mourning, and sacrifices. 

9. By his generosity, he won all. By his sincerity, he made the 

people repose trust in him. By his earnest activity, his 

achievements were great. By his justice, all were delighted. 

CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what way 

should a person in authority act in order that he may conduct 

government properly?' The Master replied, 'Let him honour the five 

excellent, and banish away the four bad, things;-- then may he 

conduct government properly.' Tsze-chang said, 'What are meant by 

the five excellent things?' The Master said, 'When the person in 

authority is beneficent without great expenditure; when he lays 

tasks on the people without their repining; when he pursues what 

he desires without being covetous; when he maintains a dignified 

ease without being proud; when he is majestic without being fierce.' 

2. Tsze-chang said, 'What is meant by being beneficent 

without great expenditure?' The Master replied, 'When the person 

in authority makes more beneficial to the people the things from 

which they naturally derive benefit;-- is not this being beneficent without 

great expenditure? When he chooses the labours which are proper, 

and makes them labour on them, who will repine? When his desires 

are set on benevolent government, and he secures it, who will

accuse him of covetousness? Whether he has to do with many 

people or few, or with things great or small, he does not dare to 

indicate any disrespect;-- is not this to maintain a dignified ease 

without any pride? He adjusts his clothes and cap, and throws a 

dignity into his looks, so that, thus dignified, he is looked at with 

awe;-- is not this to be majestic without being fierce?' 

3. Tsze-chang then asked, 'What are meant by the four bad 

things?' The Master said, 'To put the people to death without having 

instructed them;-- this is called cruelty. To require from them, 

suddenly, the full tale of work, without having given them 

warning;-- this is called oppression. To issue orders as if without 

urgency, at first, and, when the time comes, to insist on them with 

severity;-- this is called injury. And, generally, in the giving pay 

or rewards to men, to do it in a stingy way;-- this is called acting 

the part of a mere official.' 

CHAP III. 1. The Master said, 'Without recognising the 

ordinances of Heaven, it is impossible to be a superior man. 

2. 'Without an acquaintance with the rules of Propriety, it is 

impossible for the character to be established. 

3. 'Without knowing the force of words, it is impossible to 

know men.' 

END

CONFUCIUS THE ANALECTS

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