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CONFUCIAN ANALECTS
Confucius
14
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."
"When the love of superiority, boasting, resentments, and covetousness are
repressed, this may be deemed perfect virtue."
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."
The Master said, "The scholar who cherishes the love of comfort is not fit
to be deemed a scholar."
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."
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."
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!"
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."
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?"
The Master said, "In preparing the governmental notifications, P'i Shan
first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu,
the manager of foreign intercourse, then polished the style; and, finally, Tsze-
ch'an of Tung-li gave it the proper elegance and finish."
Some one asked about Tsze-ch'an. The Master said, "He was a kind man."
He asked about Tsze-hsi. The Master said, "That man! That man!"
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."
The Master said, "To be poor without murmuring is difficult. To be rich
without being proud is easy."
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."
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."
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."
The Master asked Kung-ming Chia about Kung-shu Wan, saying, "Is it true that
your master speaks not, laughs not, and takes not?"
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?"
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."
The Master said, "The duke Wan of Tsin was crafty and not upright. The duke
Hwan of Ch'i was upright and not crafty."
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?"
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?"
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."
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.
"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?"
The great officer, Hsien, who had been family minister to Kung-shu Wan,
ascended to the prince's court in company with Wan.
The Master, having heard of it, said, "He deserved to be considered WAN (the
accomplished)."
The Master was speaking about the unprincipled course of the duke Ling of
Weil when Ch'i K'ang said, "Since he is of such a character, how is it he does
not lose his state?"
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?"
The Master said, "He who speaks without modesty will find it difficult to
make his words good."
Chan Ch'ang murdered the Duke Chien of Ch'i.
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."
The duke said, "Inform the chiefs of the three families of it."
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."
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."
Tsze-lu asked how a ruler should be served. The Master said, "Do not impose
on him, and, moreover, withstand him to his face."
The Master said, "The progress of the superior man is upwards; the progress
of the mean man is downwards."
The Master said, "In ancient times, men learned with a view to their own
improvement. Nowadays, men learn with a view to the approbation of others."
Chu Po-yu sent a messenger with friendly inquiries to Confucius.
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!"
The Master said, "He who is not in any particular office has nothing to do
with plans for the administration of its duties."
The philosopher Tsang said, "The superior man, in his thoughts, does not go
out of his place."
The Master said, "The superior man is modest in his speech, but exceeds in
his actions."
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.
Tsze-kung said, "Master, that is what you yourself say."
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."
The Master said, "I will not be concerned at men's not knowing me; I will be
concerned at my own want of ability."
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?"
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?
Confucius said, "I do not dare to play the part of such a talker, but I hate
obstinacy."
The Master said, "A horse is called a ch'i, not because of its strength, but
because of its other good qualities."
Some one said, "What do you say concerning the principle that injury should
be recompensed with kindness?"
The Master said, "With what then will you recompense kindness?"
"Recompense injury with justice, and recompense kindness with kindness."
The Master said, "Alas! there is no one that knows me."
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!"
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."
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?"
The Master said, "Some men of worth retire from the world. Some retire from
particular states. Some retire because of disrespectful looks. Some retire
because of contradictory language."
The Master said, "Those who have done this are seven men."
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."
The Master was playing, one day, on a musical stone in Weil when a man
carrying a straw basket passed door of the house where Confucius was, and said,
"His heart is full who so beats the musical stone."
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.'"
The Master said, "How determined is he in his purpose! But this is not
difficult!"
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?"
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."
The Master said, "When rulers love to observe the rules of propriety, the
people respond readily to the calls on them for service."
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."
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.
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."
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."
15
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.
When he was in Chan, their provisions were exhausted, and his followers
became so in that they were unable to rise.
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."
The Master said, "Ts'ze, you think, I suppose, that I am one who learns many
things and keeps them in memory?"
Tsze-kung replied, "Yes,-but perhaps it is not so?"
"No," was the answer; "I seek a unity all pervading."
The Master said, "Yu I those who know virtue are few."
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."
Tsze-chang asked how a man should conduct himself, so as to be everywhere
appreciated.
The Master said, "Let his words be sincere and truthful and his actions
honorable and careful;-such conduct may be practiced among the rude tribes of
the South or the North. If his words be not sincere and truthful and his actions
not honorable and carefull will he, with such conduct, be appreciated, even in
his neighborhood?
"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."
Tsze-chang wrote these counsels on the end of his sash.
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. 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."
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."
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."
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."
Yen Yuan asked how the government of a country should be administered.
The Master said, "Follow the seasons of Hsia.
"Ride in the state carriage of Yin.
"Wear the ceremonial cap of Chau.
"Let the music be the Shao with its pantomimes. Banish the songs of Chang,
and keep far from specious talkers. The songs of Chang are licentious; specious
talkers are dangerous."
The Master said, "If a man take no thought about what is distant, he will
find sorrow near at hand."
The Master said, "It is all over! I have not seen one who loves virtue as he
loves beauty."
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."
The Master said, "He who requires much from himself and little from others,
will keep himself from being the object of resentment."
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!"
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."
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."
The Master said, "The superior man is distressed by his want of ability. He
is not distressed by men's not knowing him."
The Master said, "The superior man dislikes the thought of his name not
being mentioned after his death."
The Master said, "What the superior man seeks, is in himself. What the mean
man seeks, is in others."
The Master said, "The superior man is dignified, but does not wrangle. He is
sociable, but not a partisan."
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."
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."
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.
"This people supplied the ground why the three dynasties pursued the path of
straightforwardness."
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."
The Master said, "Specious words confound virtue. Want of forbearance in
small matters confounds great plans."
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."
The Master said, "A man can enlarge the principles which he follows; those
principles do not enlarge the man."
The Master said, "To have faults and not to reform them,-this, indeed,
should be pronounced having faults."
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. better plan is
to learn."
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."
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.
"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.
"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."
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."
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."
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."
The Master said, "The superior man is correctly firm, and not firm merely."
The Master said, "A minister, in serving his prince, reverently discharges
his duties, and makes his emolument a secondary consideration."
The Master said, "In teaching there should be no distinction of classes."
The Master said, "Those whose courses are different cannot lay plans for one
another."
The Master said, "In language it is simply required that it convey the
meaning."
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."
The music master, Mien, having gone out, Tsze-chang asked, saying. "Is it
the rule to tell those things to the music master?"
The Master said, "Yes. This is certainly the rule for those who lead the
blind."
16
The head of the Chi family was going to attack Chwan-yu.
Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief,
Chil is going to commence operations against Chwan-yu."
Confucius said, "Ch'iu, is it not you who are in fault here?
"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 connection
with the sovereign: What has your chief to do with attacking it?"
Zan Yu said, "Our master wishes the thing; neither of us two ministers
wishes it."
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?'
"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?"
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."
Confucius said. "Ch'iu, the superior man hates those declining to say-'I
want such and such a thing,' and framing explanations for their conduct.
"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.
"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.
"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.
"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."
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 case 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.
"When right principles prevail in the kingdom, government will not be in the
hands of the great officers.
"When right principles prevail in the kingdom, there will be no discussions
among the common people."
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."
Confucius said, "There are three friendships which are advantageous, and
three which are injurious. Friendship with the uplight; 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."
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."
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."
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."
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.
"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."
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."
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."
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.
"Living in retirement to study their aims, and practicing righteousness to
carry out their principles:-I have heard these words, but I have not seen such
men."
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 mountains, and the people,
down to the present time, praise them.
"Is not that saying illustrated by this?"
Ch'an K'ang asked Po-yu, saying, "Have you heard any lessons from your
father different from what we have all heard?"
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.
"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.
"I have heard only these two things from him."
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."
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.
17
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.
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."
The Master said, "By nature, men are nearly alike; by practice, they get to
be wide apart."
The Master said, "There are only the wise of the highest class, and the
stupid of the lowest class, who cannot be changed."
The Master, having come to Wu-ch'ang, heard there the sound of stringed
instruments and singing.
Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?"
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.'"
The Master said, "My disciples, Yen's words are right. What I said was only
in sport."
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.
Tsze-lu was displeased. and said, "Indeed, you cannot go! Why must you think
of going to see Kung-shan?"
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?"
Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able
to practice 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.
Pi Hsi inviting him to visit him, the Master was inclined to go.
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?"
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?
"Am I a bitter gourd? How can I be hung up out of the way of being eaten?"
The Master said, "Yu, have you heard the six words to which are attached six
becloudings?" Yu replied, "I have not."
"Sit down, and I will tell them to you.
"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."
The Master said, "My children, why do you not study the Book of Poetry?
"The Odes serve to stimulate the mind.
"They may be used for purposes of self-contemplation.
"They teach the art of sociability.
"They show how to regulate feelings of resentment.
"From them you learn the more immediate duty of serving one's father, and
the remoter one of serving one's prince.
"From them we become largely acquainted with the names of birds, beasts, and
plants."
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?" 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 hers and drums all that is
meant by music?"
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?"
The Master said, "Your good, careful people of the villages are the thieves
of virtue."
The Master said, To tell, as we go along, what we have heard on the way, is
to cast away our virtue."
The Master said, "There are those mean creatures! How impossible it is along
with them to serve one's prince!
"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.
"When they are anxious lest such things should be lost, there is nothing to
which they will not proceed."
The Master said, "Anciently, men had three failings, which now perhaps are
not to be found.
"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."
The Master said, "Fine words and an insinuating appearance are seldom
associated with virtue."
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."
The Master said, "I would prefer not speaking."
Tsze-kung said, "If you, Master, do not speak, what shall we, your disciples,
have to record?"
The Master said, "Does Heaven speak? The four seasons pursue their courses,
and all things are continually being produced, but does Heaven say anything?"
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.
Tsai Wo asked about the three years' mourning for parents, saying that one
year was long enough.
"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. 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."
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.
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."
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?"
The Master said, "Hard is it to deal with 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."
Tsze-lu said, "Does the superior man esteem valor?" The Master said, "The
superior man holds righteousness to be of highest importance. A man in a
superior situation, having valor without righteousness, will be guilty of
insubordination; one of the lower people having valor without righteousness,
will commit robbery."
Tsze-kung said, "Has the superior man his hatreds also?" The Master said,
"He has his hatreds. He hates those who proclaim the evil of others. He hates
the man who, being in a low station, slanders his superiors. He hates those who
have valor merely, and are unobservant of propriety. He hates those who are
forward and determined, and, at the same time, of contracted understanding."
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 valorous.
I hate those who make known secrets, and think that they are straightforward."
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."
The Master said, "When a man at forty is the object of dislike, he will
always continue what he is."
18
The Viscount of Wei withdrew from the court. The Viscount of Chi became a
slave to Chau. Pi-kan remonstrated with him and died.
Confucius said, "The Yin dynasty possessed these three men of virtue."
Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his
office. Some one said to him, "Is it not yet time for you, sir, to leave this?"
He replied, "Serving men in an upright way, where shall I go to, and not
experience such a thrice-repeated dismissal? If I choose to serve men in a
crooked way, what necessity is there for me to leave the country of my parents?"
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
Chil 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.
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.
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."
Confucius alighted and wished to converse with him, but Chieh-yu hastened
away, so that he could not talk with him.
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.
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 of Lu?" asked he.
"Yes," was the reply, to which the other rejoined, "He knows the ford."
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? Rather 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.
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."
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.
Tsze-lu joined his hands across his breast, and stood before him.
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.
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.
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."
The men who have retired to privacy from the world have been Po-i, Shu-ch'i,
Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.
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.
"It may be said of Hui of Liu-hsia! and of Shaolien, 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.
"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.
"I am different from all these. I have no course for which I am
predetermined, and no course against which I am predetermined."
The grand music master, Chih, went to Ch'i.
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.
Fang-shu, the drum master, withdrew to the north of the river.
Wu, the master of the hand drum, withdrew to the Han.
Yang, the assistant music master, and Hsiang, master of the musical stone,
withdrew to an island in the sea.
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."
To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu,
Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.
19
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
Tsze-chang said, "When a man holds fast to virtue, but without seeking to
enlarge it, and believes in right principles, but without firm sincerity, what
account can be made of his existence or non-existence?"
The disciples of Tsze-hsia asked Tsze-chang about the principles that should
characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsia say on
the subject?" They replied, "Tsze-hsia says: 'Associate with those who can
advantage you. Put away from you those who cannot do so.'" Tsze-chang observed,
"This is different from what I have learned. The superior man honors 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?"
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 practice them."
Tsze-hsia said, "He, who from day to day recognizes 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."
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."
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."
Tsze-hsia said, "The mean man is sure to gloss his faults."
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."
Tsze-hsia said, "The superior man, having obtained their confidence, may
then impose labors 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."
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."
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?"
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?"
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."
Tsze-hsia said, "Mourning, having been carried to the utmost degree of grief,
should stop with that."
Tsze-hsia said, "My friend Chang can do things which are hard to be done,
but yet he is not perfectly virtuous."
The philosopher Tsang said, "How imposing is the manner of Chang! It is
difficult along with him to practice virtue."
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 the occasion of mourning for their parents."
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.'"
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 disorganized 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."
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."
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."
Kung-sun Ch'ao of Wei asked Tszekung, saying. "From whom did Chung-ni get
his learning?"
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?"
Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-
kung is superior to Chung-ni."
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.
"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.
"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?"
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.
Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest. How can
Chung-ni be said to be superior to you?"
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.
"Our Master cannot be attained to, just in the same way as the heavens
cannot be gone up by the steps of a stair.
"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?"
20
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."
Shun also used the same language in giving charge to Yu.
T'ang said, "I the child Li, presume to use a dark-colored 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 offenses,
they are not to be attributed to you, the people of the myriad regions. If you
in the myriad regions commit offenses, these offenses must rest on my person."
Chau conferred great gifts, and the good were enriched.
"Although he has his near relatives, they are not equal to my virtuous men.
The people are throwing blame upon me, the One man."
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.
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.
What he attached chief importance to were the food of the people, the duties
of mourning, and sacrifices.
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.
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 honor 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."
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 labors
which are proper, and makes them labor 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?"
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."
The Master said, "Without recognizing the ordinances of Heaven, it is
impossible to be a superior man.
"Without an acquaintance with the rules of Propriety, it is impossible for
the character to be established.
"Without knowing the force of words, it is impossible to know men."