The Analects of Confucius (from the Chinese Classics)

ding against their superiors. There have been none, who, not liking to offend against their superiors,

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

'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 t

t 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.

, '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 M

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

g 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

uence.' CHAP. XVI. The Master said, 'I will not be afflicted at

I. WEI

raced 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

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, 'Wha

'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

said, 'I have talke

ade any objection to

s retired, and I have

d found him able to i

is not

Master said, 'Se

k his m

in what thin

man conceal

man conceal h

said, 'If a man kee

tinually to be acqui

r of o

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.

fficial 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,

eople 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 hi

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 d

aster said, 'For a m

s not belong to

ight and not to do i

III.

y, who had eight rows of pantomimes in his area, 'If

n 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,

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. Th

his contention, he is still the Chun-tsze.' CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the meaning of the passage- "The pretty dimples of her artful smile! The well- defined black and white of her eye! The plain ground for the colours?"' 2. The M

nnot 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,

er 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

sked 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

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 m

e 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

ich 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 musi

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 pe

IV. L

, 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 lon

hes 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 m

uch 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. '

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

iculty 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 a

sness; 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, 'I

s 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

Master said, 'Virtue is not left to stand alone. He who practises it will have neighbors.' CHAP. XXVI. Tsze-yu said, 'In

KUNG-Y

ter said of Kung-ye

was put in bonds, he

ly, he gave him his

id that if the count

. 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 th

re 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

om 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

ter 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 u

e 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. X

t 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'

red 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 t

complished 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 t

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.'

I. YUN

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 ma

t 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

hem. 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

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.' C

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. A

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-fa

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 a

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 being

id, '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 ve

dying 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

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 v

VII.

ge; 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 thoro

Master was unoccupi

sy, and he lo

said, 'Extreme is

ed, as I was wont to d

Cha

ter said, 'Let the w

d

nment in what is go

ct virtue be

nd enjoyment be foun

er 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

d, '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 a

righteousness, 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 wit

orgets 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 knowle

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 y

'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 n

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

w 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

thout 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 thi

to be insubordinate.' CHAP. XXXVI. The Master said, 'The superior man is satisfied and composed; the mean man is always ful

III. T

oint of virtuous action. Thrice he declined the kingdom, and the people in i

ness. 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 sch

'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 count

ing 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

'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

hout 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

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, 'Lear

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

XI. 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

X. TSZ

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 Mast

hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice.' CHAP. IV. There were four things from which the Master was entirely free. He

y 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 w

st 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

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

n 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

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

HAP. 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 subsequen

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 princip

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

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 aspe

. HEAN

ely 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; i

. 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 brea

arged, 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

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 na

at 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

urned 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 und

owed 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 provisio

I. HSI

lemen. 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 d

hat 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

uan 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

. 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 h

d 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

s.' 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

'He is no disciple

t the drum an

. 1. Ch'ai

an is

h is s

is c

Master said, 'There

ect virtue. He i

acquiesce in the ap

reased by him. Yet hi

rec

g asked what were th

ractice 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 wheth

ou 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 woul

and Ch'iu, they ma

ist

hen they will always

l t

'In an act of parric

ot foll

lu got Tsze-kao appo

d, 'You are injur

re are (there) common

f the spirits of the l

e he can be consider

'It is on this acc

ngued p

lu, Tsang Hsi, Zan

ing by th

'Though I am a day o

think o

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

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

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?' 1

II. YE

irtue 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

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 intellig

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

ll 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 gra

spensed 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 o

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

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

ecessary, 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 pract

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.

u 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 rig

tue, 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 thi

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

erior man on grounds of culture meets with his f

III. T

s in their affairs.' 2. He requested further instruction, and was answered, 'Be not weary (in these things).' CHAP. I

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

nishments 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

e 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 s

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

ave 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 th

er 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

mall 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 witn

st 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

ce 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 themselve

oved 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 ei

s 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 nea

rs, and they may then likewise be employed in war.' CHAP. XXX. The Mast

IV. HS

prevails in a state, to be thinking only of salary; and, when bad government

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

rsonally 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 estee

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-h

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 ta

about Kung- shu Wan, saying, 'Is it true that your master speaks not, laughs not, and takes not?' 2. Kung-ming Chia replied, 'This has arisen from the reporters going beyond the truth.- My master speaks when it is the time to speak, and so men do not get tire

ing 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.

nd, 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 un

ourt 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

e 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, wit

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

ill 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

ter said, 'A horse

h, but because of its

e one said, 'What d

jury should be recomp

, 'With what then

dne

ry with justice, an

kindn

Master said, 'Alas!

ws

'What do you mean b

e Master replied, 'I

e-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

Master said, 'Some

the w

re from part

because of disr

ecause of contra

er said, 'Those wh

en

happening to pass t

him, 'Whom do you com

s he,- is it not?'- sai

ture of the times an

em

aster was playing, o

an, carrying a straw b

"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 usua

'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 c

nk 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

. WEI L

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,

er said, 'Ts'ze, you

many things and ke

ed, 'Yes,- but per

nswer; 'I seek a u

er said, 'Yu, those

e

er said, 'May not

iently without exerti

ely and reverently o

chang asked how a

to be everywh

Let his words be sinc

and careful;- such co

of the South or the

ached 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 lik

termined 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 firs

the state ca

ceremonial

c be the Shao wi

s of Chang, and ke

Chang are licentious

ger

r said, 'If a man t

he will find sorr

said, 'It is all ove

rtue as he l

ster said, 'Was no

tuation? He knew the

g- "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 sm

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, b

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 th

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

erior 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 att

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 ma

tion.' 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

s here.' 2. The Music-master, Mien, having gone out, Tsze-chang asked, saying. 'Is it the rule to tell those th

XVI.

re 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- "

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 preser

es, 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 or

ee 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 friends

urious.' 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 the

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

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

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

o-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?

er 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

States, they call her K'WA HSIAO CHUN. The pe

VII. Y

ucius, 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 wa

ing 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, m

,- "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

ise 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

ate 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 b

licity. 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 straightforwardne

ster said, 'My chil

e Book o

serve to stim

ed for purposes of

ch the art o

to regulate feel

earn the more immed

he remoter one of s

come largely acquai

beasts, an

said to Po-yu, 'Do

Shao-nan. The man w

-nan, is like one who

t a wall. Is

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 throug

h 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 da

n 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, Ma

arents, 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

s 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

l.' 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; on

ze-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

III. WE

he 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

d 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 peo

verse 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

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 obser

he 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. H

s 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 S

ir 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 g

au 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

hwu, Shu-ya, Shu-hsia

X. TSZE

hteousness. 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 s

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 amon

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 reflecti

d 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 ma

cknowledged 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 allow

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 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 disorganise

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 o

nd 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

er. 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

e, 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 w

X. YAO

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

fficers, 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 towa

y.' 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 ma

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

thout recognising the ordinances of Heaven, it is impossible to be a superior man. 2. 'Without an acquaintance with the rules of Pr