The Master "Is it not pleasant to learn with a constant perseverance and 
    "Is it not delightful to have friends coming from distant quarters?
    "Is he not a man of complete virtue, who feels no discomposure though men 
may take no note of him?"
    The philosopher Yu said, "They are few who, being filial and fraternal, are 
fond of offending against their superiors. There have been none, who, not liking 
to offend against their superiors, have been fond of stirring up confusion.
    "The superior man bends his attention to what is radical. That being 
established, all practical courses naturally grow up. Filial piety and fraternal 
submission,-are they not the root of all benevolent actions?"
    The Master said, "Fine words and an insinuating appearance are seldom 
associated with true virtue."
    The philosopher Tsang said, "I daily examine myself on three points:-whether, 
in transacting business for others, I may have been not faithful;-whether, in 
intercourse with friends, I may have been not sincere;-whether I may have not 
mastered and practiced the instructions of my teacher."
    The Master said, "To rule a country of a thousand chariots, there must be 
reverent attention to business, and sincerity; economy in expenditure, and love 
for men; and the employment of the people at the proper seasons."
    The Master said, "A youth, when at home, should be filial, and, abroad, 
respectful to his elders. He should be earnest and truthful. He should overflow 
in love to all, and cultivate the friendship of the good. When he has time and 
opportunity, after the performance of these things, he should employ them in 
polite studies."
    Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and 
applies it as sincerely to the love of the virtuous; if, in serving his parents, 
he can exert his utmost strength; if, in serving his prince, he can devote his 
life; if, in his intercourse with his friends, his words are sincere:-although 
men say that he has not learned, I will certainly say that he has.
    The Master said, "If the scholar be not grave, he will not call forth any 
veneration, and his learning will not be solid.
    "Hold faithfulness and sincerity as first principles.
    "Have no friends not equal to yourself.
    "When you have faults, do not fear to abandon them."
    The philosopher Tsang said, "Let there be a careful attention to perform the 
funeral rites to parents, and let them be followed when long gone with the 
ceremonies of sacrifice;-then the virtue of the people will resume its proper 
    Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he 
does not fail to learn all about its government. Does he ask his information? or 
is it given to him?"
    Tsze-kung said, "Our master is benign, upright, courteous, temperate, and 
complaisant and thus he gets his information. The master's mode of asking 
information,-is it not different from that of other men?"
    The Master said, "While a man's father is alive, look at the bent of his 
will; when his father is dead, look at his conduct. If for three years he does 
not alter from the way of his father, he may be called filial."
    The philosopher Yu said, "In practicing the rules of propriety, a natural 
ease is to be prized. In the ways prescribed by the ancient kings, this is the 
excellent quality, and in things small and great we follow them.
    "Yet it is not to be observed in all cases. If one, knowing how such ease 
should be prized, manifests it, without regulating it by the rules of propriety, 
this likewise is not to be done."
    The philosopher Yu said, "When agreements are made according to what is 
right, what is spoken can be made good. When respect is shown according to what 
is proper, one keeps far from shame and disgrace. When the parties upon whom a 
man leans are proper persons to be intimate with, he can make them his guides 
and masters."
    The Master said, "He who aims to be a man of complete virtue in his food 
does not seek to gratify his appetite, nor in his dwelling place does he seek 
the appliances of ease; he is earnest in what he is doing, and careful in his 
speech; he frequents the company of men of principle that he may be rectified:-
such a person may be said indeed to love to learn."
    Tsze-kung said, "What do you pronounce concerning the poor man who yet does 
not flatter, and the rich man who is not proud?" The Master replied, "They will 
do; but they are not equal to him, who, though poor, is yet cheerful, and to him, 
who, though rich, loves the rules of propriety."
    Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then 
file, as you carve and then polish.'-The meaning is the same, I apprehend, as 
that which you have just expressed."
    The Master said, "With one like Ts'ze, I can begin to talk about the odes. I 
told him one point, and he knew its proper sequence."
    The Master said, "I will not be afflicted at men's not knowing me; I will be 
afflicted that I do not know men."

     The Master said, "He who exercises government by means of his virtue may be 
compared to the north polar star, which keeps its place and all the stars turn 
towards it."
    The Master said, "In the Book of Poetry are three hundred pieces, but the 
design of them all may be embraced in one sentence 'Having no depraved 
    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.
    "If they be led by virtue, and uniformity sought to be given them by the 
rules of propriety, they will have the sense of shame, and moreover will become 
    The Master said, "At fifteen, I had my mind bent on learning.
    "At thirty, I stood firm.
    "At forty, I had no doubts.
    "At fifty, I knew the decrees of Heaven.
    "At sixty, my ear was an obedient organ for the reception of truth.
    "At seventy, I could follow what my heart desired, without transgressing 
what was right."
    Mang I asked what filial piety was. The Master said, "It is not being 
    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 
    Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when 
alive, be served according to propriety; that, when dead, they should be buried 
according to propriety; and that they should be sacrificed to according to 
    Mang Wu asked what filial piety was. The Master said, "Parents are anxious 
lest their children should be sick."
    Tsze-yu asked what filial piety was. The Master said, "The filial piety 
nowadays means the support of one's parents. But dogs and horses likewise are 
able to do something in the way of support;-without reverence, what is there to 
distinguish the one support given from the other?"
    Tsze-hsia asked what filial piety was. The Master said, "The difficulty is 
with the countenance. If, when their elders have any troublesome affairs, the 
young take the toil of them, and if, when the young have wine and food, they set 
them before their elders, is THIS to be considered filial piety?"
    The Master said, "I have talked with Hui for a whole day, and he has not 
made any objection to anything I said;-as if he were stupid. He has retired, and 
I have examined his conduct when away from me, and found him able to illustrate 
my teachings. Hui!-He is not stupid."
    The Master said, "See what a man does.
    "Mark his motives.
    "Examine in what things he rests.
    "How can a man conceal his character? How can a man conceal his character?"
    The Master said, "If a man keeps cherishing his old knowledge, so as 
continually to be acquiring new, he may be a teacher of others."
    The Master said, "The accomplished scholar is not a utensil."
    Tsze-kung asked what constituted the superior man. The Master said, "He acts 
before he speaks, and afterwards speaks according to his actions."
    The Master said, "The superior man is catholic and not partisan. The mean 
man is partisan and not catholic."
    The Master said, "Learning without thought is labor lost; thought without 
learning is perilous."
    The Master said, "The study of strange doctrines is injurious indeed!"
    The Master said, "Yu, shall I teach you what knowledge is? When you know a 
thing, to hold that you know it; and when you do not know a thing, to allow that 
you do not know it;-this is knowledge."
    Tsze-chang was learning with a view to official emolument.
    The Master said, "Hear much and put aside the points of which you stand in 
doubt, while you speak cautiously at the same time of the others:-then you will 
afford few occasions for blame. See much and put aside the things which seem 
perilous, while you are cautious at the same time in carrying the others into 
practice: then you will have few occasions for repentance. When one gives few 
occasions for blame in his words, and few occasions for repentance in his 
conduct, he is in the way to get emolument."
    The Duke Ai asked, saying, "What should be done in order to secure the 
submission of the people?" Confucius replied, "Advance the upright and set aside 
the crooked, then the people will submit. Advance the crooked and set aside the 
upright, then the people will not submit."
    Chi K'ang asked how to cause the people to reverence their ruler, to be 
faithful to him, and to go on to nerve themselves to virtue. The Master said, 
"Let him preside over them with gravity;-then they will reverence him. Let him 
be final and kind to all;-then they will be faithful to him. Let him advance the 
good and teach the incompetent;-then they will eagerly seek to be virtuous."
    Some one addressed Confucius, saying, "Sir, why are you not engaged in the 
    The Master said, "What does the Shu-ching say of filial piety?-'You are 
final, you discharge your brotherly duties. These qualities are displayed in 
government.' This then also constitutes the exercise of government. Why must 
there be THAT-making one be in the government?"
    The Master said, "I do not know how a man without truthfulness is to get on. 
How can a large carriage be made to go without the crossbar for yoking the oxen 
to, or a small carriage without the arrangement for yoking the horses?"
    Tsze-chang asked whether the affairs of ten ages after could be known.
    Confucius said, "The Yin dynasty followed the regulations of the Hsia: 
wherein it took from or added to them may be known. The Chau dynasty has 
followed the regulations of Yin: wherein it took from or added to them may be 
known. Some other may follow the Chau, but though it should be at the distance 
of a hundred ages, its affairs may be known."
    The Master said, "For a man to sacrifice to a spirit which does not belong 
to him is flattery.
    "To see what is right and not to do it is want of courage."

     Confucius said of the head of the Chi family, who had eight rows of 
pantomimes in his area, "If he can bear to do this, what may he not bear to do?"
    The three families used the Yungode, while the vessels were being removed, 
at the conclusion of the sacrifice. The Master said, "'Assisting are the 
princes;-the son of heaven looks profound and grave';-what application can these 
words have in the hall of the three families?"
    The Master said, "If a man be without the virtues proper to humanity, what 
has he to do with the rites of propriety? If a man be without the virtues proper 
to humanity, what has he to do with music?"
    Lin Fang asked what was the first thing to be attended to in ceremonies.
    The Master said, "A great question indeed!
    "In festive ceremonies, it is better to be sparing than extravagant. In the 
ceremonies of mourning, it is better that there be deep sorrow than in minute 
attention to observances."
    The Master said, "The rude tribes of the east and north have their princes, 
and are not like the States of our great land which are without them."
    The chief of the Chi family was about to sacrifice to the T'ai mountain. The 
Master said to Zan Yu, "Can you not save him from this?" He answered, "I 
cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so 
discerning as Lin Fang?"
    The Master said, "The student of virtue has no contentions. If it be said he 
cannot avoid them, shall this be in archery? But he bows complaisantly to his 
competitors; thus he ascends the hall, descends, and exacts the forfeit of 
drinking. In his contention, he is still the Chun-tsze."
    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 colors?'"
    The Master said, "The business of laying on the colors follows the 
preparation of the plain ground."
    "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who 
can bring out my meaning. Now I can begin to talk about the odes with him."
    The Master said, "I could describe the ceremonies of the Hsia dynasty, but 
Chi cannot sufficiently attest my words. I could describe the ceremonies of the 
Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so 
because of the insufficiency of their records and wise men. If those were 
sufficient, I could adduce them in support of my words."
    The Master said, "At the great sacrifice, after the pouring out of the 
libation, I have no wish to look on."
    Some one asked the meaning of the great sacrifice. The Master said, "I do 
not know. He who knew its meaning would find it as easy to govern the kingdom as 
to look on this"-pointing to his palm.
    He sacrificed to the dead, as if they were present. He sacrificed to the 
spirits, as if the spirits were present.
    The Master said, "I consider my not being present at the sacrifice, as if I 
did not sacrifice."
    Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is 
better to pay court to the furnace then to the southwest corner?'"
    The Master said, "Not so. He who offends against Heaven has none to whom he 
can pray."
    The Master said, "Chau had the advantage of viewing the two past dynasties. 
How complete and elegant are its regulations! I follow Chau."
    The Master, when he entered the grand temple, asked about everything. Some 
one said, "Who say that the son of the man of Tsau knows the rules of propriety! 
He has entered the grand temple and asks about everything." The Master heard the 
remark, and said, "This is a rule of propriety."
    The Master said, "In archery it is not going through the leather which is 
the principal thing;-because people's strength is not equal. This was the old 
    Tsze-kung wished to do away with the offering of a sheep connected with the 
inauguration of the first day of each month.
    The Master said, "Ts'ze, you love the sheep; I love the ceremony."
    The Master said, "The full observance of the rules of propriety in serving 
one's prince is accounted by people to be flattery."
    The Duke Ting asked how a prince should employ his ministers, and how 
ministers should serve their prince. Confucius replied, "A prince should employ 
his minister according to according to the rules of propriety; ministers should 
serve their prince with faithfulness."
    The Master said, "The Kwan Tsu is expressive of enjoyment without being 
licentious, and of grief without being hurtfully excessive."
    The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai 
Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the 
Yin planted the cypress; and the men of the Chau planted the chestnut tree, 
meaning thereby to cause the people to be in awe."
    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."
    The Master said, "Small indeed was the capacity of Kwan Chung!"
    Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had 
the San Kwei, and his officers performed no double duties; how can he be 
considered parsimonious?"
    "Then, did Kwan Chung know the rules of propriety?" The Master said, "The 
princes of States have a screen intercepting the view at their gates. Kwan had 
likewise a screen at his gate. The princes of States on any friendly meeting 
between two of them, had a stand on which to place their inverted cups. Kwan had 
also such a stand. If Kwan knew the rules of propriety, who does not know them?"
    The Master instructing the grand music master of Lu said, "How to play music 
may be known. At the commencement of the piece, all the parts should sound 
together. As it proceeds, they should be in harmony while severally distinct and 
flowing without break, and thus on to the conclusion."
    The border warden at Yi requested to be introduced to the Master, saying, 
"When men of superior virtue have come to this, I have never been denied the 
privilege of seeing them." The followers of the sage introduced him, and when he 
came out from the interview, he said, "My friends, why are you distressed by 
your master's loss of office? The kingdom has long been without the principles 
of truth and right; Heaven is going to use your master as a bell with its wooden 
    The Master said of the Shao that it was perfectly beautiful and also 
perfectly good. He said of the Wu that it was perfectly beautiful but not 
perfectly good.
    The Master said, "High station filled without indulgent generosity; 
ceremonies performed without reverence; mourning conducted without sorrow;-
wherewith should I contemplate such ways?"

     The Master said, "It is virtuous manners which constitute the excellence of 
a neighborhood. If a man in selecting a residence do not fix on one where such 
prevail, how can he be wise?"
    The Master said, "Those who are without virtue cannot abide long either in a 
condition of poverty and hardship, or in a condition of enjoyment. The virtuous 
rest in virtue; the wise desire virtue."
    The Master said, "It is only the truly virtuous man, who can love, or who 
can hate, others."
    The Master said, "If the will be set on virtue, there will be no practice of 
    The Master said, "Riches and honors are what men desire. If they cannot be 
obtained in the proper way, they should not be held. Poverty and meanness are 
what men dislike. If they cannot be avoided in the proper way, they should not 
be avoided.
    "If a superior man abandon virtue, how can he fulfill the requirements of 
that name?
    "The superior man does not, even for the space of a single meal, act 
contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, 
he cleaves to it."
    The Master said, "I have not seen a person who loved virtue, or one who 
hated what was not virtuous. He who loved virtue, would esteem nothing above it. 
He who hated what is not virtuous, would practice virtue in such a way that he 
would not allow anything that is not virtuous to approach his person.
    "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.
    "Should there possibly be any such case, I have not seen it."
    The Master said, "The faults of men are characteristic of the class to which 
they belong. By observing a man's faults, it may be known that he is virtuous."
    The Master said, "If a man in the morning hear the right way, he may die in 
the evening hear regret."
    The Master said, "A scholar, whose mind is set on truth, and who is ashamed 
of bad clothes and bad food, is not fit to be discoursed with."
    The Master said, "The superior man, in the world, does not set his mind 
either for anything, or against anything; what is right he will follow."
    The Master said, "The superior man thinks of virtue; the small man thinks of 
comfort. The superior man thinks of the sanctions of law; the small man thinks 
of favors which he may receive."
    The Master said: "He who acts with a constant view to his own advantage will 
be much murmured against."
    The Master said, "If a prince is able to govern his kingdom with the 
complaisance proper to the rules of propriety, what difficulty will he have? If 
he cannot govern it with that complaisance, what has he to do with the rules of 
    The Master said, "A man should say, I am not concerned that I have no place, 
I am concerned how I may fit myself for one. I am not concerned that I am not 
known, I seek to be worthy to be known."
    The Master said, "Shan, my doctrine is that of an all-pervading unity." The 
disciple Tsang replied, "Yes."
    The Master went out, and the other disciples asked, saying, "What do his 
words mean?" Tsang said, "The doctrine of our master is to be true to the 
principles-of our nature and the benevolent exercise of them to others,-this and 
nothing more."
    The Master said, "The mind of the superior man is conversant with 
righteousness; the mind of the mean man is conversant with gain."
    The Master said, "When we see men of worth, we should think of equaling them; 
when we see men of a contrary character, we should turn inwards and examine 
    The Master said, "In serving his parents, a son may remonstrate with them, 
but gently; when he sees that they do not incline to follow his advice, he shows 
an increased degree of reverence, but does not abandon his purpose; and should 
they punish him, he does not allow himself to murmur."
    The Master said, "While his parents are alive, the son may not go abroad to 
a distance. If he does go abroad, he must have a fixed place to which he goes."
    The Master said, "If the son for three years does not alter from the way of 
his father, he may be called filial."
    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."
    The Master said, "The reason why the ancients did not readily give utterance 
to their words, was that they feared lest their actions should not come up to 
    The Master said, "The cautious seldom err."
    The Master said, "The superior man wishes to be slow in his speech and 
earnest in his conduct."
    The Master said, "Virtue is not left to stand alone. He who practices it 
will have neighbors."
    Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. 
Between friends, frequent reproofs make the friendship distant."

     The Master said of Kung-ye Ch'ang that he might be wived; although he was 
put in bonds, he had not been guilty of any crime. Accordingly, he gave him his 
own daughter to wife.
    Of Nan Yung he said that if the country were well governed he would not be 
out of office, and if it were in governed, he would escape punishment and 
disgrace. He gave him the daughter of his own elder brother to wife.
    The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If 
there were not virtuous men in Lu, how could this man have acquired this 
    Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a 
utensil." "What utensil?" "A gemmed sacrificial utensil."
    Some one said, "Yung is truly virtuous, but he is not ready with his 
    The Master said, "What is the good of being ready with the tongue? They who 
encounter men with smartness of speech for the most part procure themselves 
hatred. I know not whether he be truly virtuous, but why should he show 
readiness of the tongue?"
    The Master was wishing Ch'i-tiao K'ai to enter an official employment. He 
replied, "I am not yet able to rest in the assurance of this." The Master was 
    The Master said, "My doctrines make no way. I will get upon a raft, and 
float about on the sea. He that will accompany me will be Yu, I dare say." Tsze-
lu hearing this was glad, upon which the Master said, "Yu is fonder of daring 
than I am. He does not exercise his judgment upon matters."
    Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master 
said, "I do not know."
    He asked again, when the Master replied, "In a kingdom of a thousand 
chariots, Yu might be employed to manage the military levies, but I do not know 
whether he be perfectly virtuous."
    "And what do you say of Ch'iu?" The Master replied, "In a city of a thousand 
families, or a clan of a hundred chariots, Ch'iu might be employed as governor, 
but I do not know whether he is perfectly virtuous."
    "What do you say of Ch'ih?" The Master replied, "With his sash girt and 
standing in a court, Ch'ih might be employed to converse with the visitors and 
guests, but I do not know whether he is perfectly virtuous."
    The Master said to Tsze-kung, "Which do you consider superior, yourself or 
    Tsze-kung replied, "How dare I compare myself with Hui? Hui hears one point 
and knows all about a subject; I hear one point, and know a second."
    The Master said, "You are not equal to him. I grant you, you are not equal 
to him."
    Tsai Yu being asleep during the daytime, the Master said, "Rotten wood 
cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-
what is the use of my reproving him?"
    The Master said, "At first, my way with men was to hear their words, and 
give them credit for their conduct. Now my way is to hear their words, and look 
at their conduct. It is from Yu that I have learned to make this change."
    The Master said, "I have not seen a firm and unbending man." Some one 
replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "is under the 
influence of his passions; how can he be pronounced firm and unbending?"
    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."
    Tsze-kung said, "The Master's personal displays of his principles and 
ordinary descriptions of them may be heard. His discourses about man's nature, 
and the way of Heaven, cannot be heard."
    When Tsze-lu heard anything, if he had not yet succeeded in carrying it into 
practice, he was only afraid lest he should hear something else.
    Tsze-kung asked, saying, "On what ground did Kung-wan get that title of 
    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."
    The Master said of Tsze-ch'an that he had four of the characteristics of a 
superior man-in his conduct of himself, he was humble; in serving his superior, 
he was respectfu                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                               



                   ded with.
    "Let relaxation and enjoyment be found in the polite arts."
    The Master said, "From the man bringing his bundle of dried flesh for my 
teaching upwards, I have never refused instruction to any one."
    The Master said, "I do not open up the truth to one who is not eager to get 
knowledge, nor help out any one who is not anxious to explain himself. When I 
have presented one corner of a subject to any one, and he cannot from it learn 
the other three, I do not repeat my lesson."
    When the Master was eating by the side of a mourner, he never ate to the 
    He did not sing on the same day in which he had been weeping.
    The Master said to Yen Yuan, "When called to office, to undertake its duties; 
when not so called, to he retired;-it is only I and you who have attained to 
    Tsze-lu said, "If you had the conduct of the armies of a great state, whom 
would you have to act with you?"
    The Master said, "I would not have him to act with me, who will unarmed 
attack a tiger, or cross a river without a boat, dying without any regret. My 
associate must be the man who proceeds to action full of solicitude, who is fond 
of adjusting his plans, and then carries them into execution."
    The Master said, "If the search for riches is sure to be successful, though 
I should become a groom with whip in hand to get them, I will do so. As the 
search may not be successful, I will follow after that which I love."
    The things in reference to which the Master exercised the greatest caution 
were-fasting, war, and sickness.
    When the Master was in Ch'i, he heard the Shao, and for three months did not 
know the taste of flesh. "I did not think'" he said, "that music could have been 
made so excellent as this."
    Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I 
will ask him."
    He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?" 
"They were ancient worthies," said the Master. "Did they have any repinings 
because of their course?" The Master again replied, "They sought to act 
virtuously, and they did so; what was there for them to repine about?" On this, 
Tsze-kung went out and said, "Our Master is not for him."
    The Master said, "With coarse rice to eat, with water to drink, and my 
bended arm for a pillow;-I have still joy in the midst of these things. Riches 
and honors acquired by unrighteousness, are to me as a floating cloud."
    The Master said, "If some years were added to my life, I would give fifty to 
the study of the Yi, and then I might come to be without great faults."
    The Master's frequent themes of discourse were-the Odes, the History, and 
the maintenance of the Rules of Propriety. On all these he frequently discoursed.
    The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer 
    The Master said, "Why did you not say to him,-He is simply a man, who in his 
eager pursuit of knowledge forgets his food, who in the joy of its attainment 
forgets his sorrows, and who does not perceive that old age is coming on?"
    The Master said, "I am not one who was born in the possession of knowledge; 
I am one who is fond of antiquity, and earnest in seeking it there."
    The subjects on which the Master did not talk, were-extraordinary things, 
feats of strength, disorder, and spiritual beings.
    The Master said, "When I walk along with two others, they may serve me as my 
teachers. I will select their good qualities and follow them, their bad 
qualities and avoid them."
    The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-what 
can he do to me?"
    The Master said, "Do you think, my disciples, that I have any concealments? 
I conceal nothing from you. There is nothing which I do that is not shown to you, 
my disciples; that is my way."
    There were four things which the Master taught,-letters, ethics, devotion of 
soul, and truthfulness.
    The Master said, "A sage it is not mine to see; could I see a man of real 
talent and virtue, that would satisfy me."
    The Master said, "A good man it is not mine to see; could I see a man 
possessed of constancy, that would satisfy me.
    "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."
    The Master angled,-but did not use a net. He shot,-but not at birds perching.
    The Master said, "There may be those who act without knowing why. I do not 
do so. Hearing much and selecting what is good and following it; seeing much and 
keeping it in memory: this is the second style of knowledge."
    It was difficult to talk profitably and reputably with the people of Hu-
hsiang, and a lad of that place having had an interview with the Master, the 
disciples doubted.
    The Master said, "I admit people's approach to me without committing myself 
as to what they may do when they have retired. Why must one be so severe? If a 
man purify himself to wait upon me, I receive him so purified, without 
guaranteeing his past conduct."
    The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! 
virtue is at hand."
    The minister of crime of Ch'an asked whether the duke Chao knew propriety, 
and Confucius said, "He knew propriety."
    Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, 
and said, "I have heard that the superior man is not a partisan. May the 
superior man be a partisan also? The prince married a daughter of the house of 
WU, of the same surname with himself, and called her,-'The elder Tsze of Wu.' If 
the prince knew propriety, who does not know it?"
    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."
    When the Master was in company with a person who was singing, if he sang 
well, he would make him repeat the song, while he accompanied it with his own 
    The Master said, "In letters I am perhaps equal to other men, but the 
character of the superior man, carrying out in his conduct what he professes, is 
what I have not yet attained to."
    The Master said, "The sage and the man of perfect virtue;-how dare I rank 
myself with them? It may simply be said of me, that I strive to become such 
without satiety, and teach others without weariness." Kung-hsi Hwa said, "This 
is just what we, the disciples, cannot imitate you in."
    The Master being very sick, Tsze-lu asked leave to pray for him. He said, 
"May such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 
'Prayer has been made for thee to the spirits of the upper and lower worlds.'" 
The Master said, "My praying has been for a long time."
    The Master said, "Extravagance leads to insubordination, and parsimony to 
meanness. It is better to be mean than to be insubordinate."
    The Master said, "The superior man is satisfied and composed; the mean man 
is always full of distress."
    The Master was mild, and yet dignified; majestic, and yet not fierce; 
respectful, and yet easy.

     The Master said, "T'ai-po may be said to have reached the highest point of 
virtuous action. Thrice he declined the kingdom, and the people in ignorance of 
his motives could not express their approbation of his conduct."
    The Master said, "Respectfulness, without the rules of propriety, becomes 
laborious bustle; carefulness, without the rules of propriety, becomes timidity; 
boldness, without the rules of propriety, becomes insubordination; 
straightforwardness, without the rules of propriety, becomes rudeness.
    "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."
    The philosopher Tsang being ill, he cared to him the disciples of his school, 
and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 
'We should be apprehensive and cautious, as if on the brink of a deep gulf, as 
if treading on thin ice, I and so have I been. Now and hereafter, I know my 
escape from all injury to my person. O ye, my little children."
    The philosopher Tsang being ill, Meng Chang went to ask how he was.
    Tsang said to him, "When a bird is about to die, its notes are mournful; 
when a man is about to die, his words are good.
    "There are three principles of conduct which the man of high rank should 
consider specially important:-that in his deportment and manner he keep from 
violence and heedlessness; that in regulating his countenance he keep near to 
sincerity; and that in his words and tones he keep far from lowness and 
impropriety. As to such matters as attending to the sacrificial vessels, there 
are the proper officers for them."
    The philosopher Tsang said, "Gifted with ability, and yet putting questions 
to those who were not so; possessed of much, and yet putting questions to those 
possessed of little; having, as though he had not; full, and yet counting 
himself as empty; offended against, and yet entering into no altercation; 
formerly I had a friend who pursued this style of conduct."
    The philosopher Tsang said, "Suppose that there is an individual who can be 
entrusted with the charge of a young orphan prince, and can be commissioned with 
authority over a state of a hundred li, and whom no emergency however great can 
drive from his principles:-is such a man a superior man? He is a superior man 
    The philosopher Tsang said, "The officer may not be without breadth of mind 
and vigorous endurance. His burden is heavy and his course is long.
    "Perfect virtue is the burden which he considers it is his to sustain;-is it 
not heavy? Only with death does his course stop;-is it not long?
    The Master said, "It is by the Odes that the mind is aroused.
    "It is by the Rules of Propriety that the character is established.
    "It is from Music that the finish is received."
    The Master said, "The people may be made to follow a path of action, but 
they may not be made to understand it."
    The Master said, "The man who is fond of daring and is dissatisfied with 
poverty, will proceed to insubordination. So will the man who is not virtuous, 
when you carry your dislike of him to an extreme."
    The Master said, "Though a man have abilities as admirable as those of the 
Duke of Chau, yet if he be proud and niggardly, those other things are really 
not worth being looked at."
    The Master said, "It is not easy to find a man who has learned for three 
years without coming to be good."
    The Master said, "With sincere faith he unites the love of learning; holding 
firm to death, he is perfecting the excellence of his course.
    "Such an one will not enter a tottering state, nor dwell in a disorganized 
one. When right principles of government prevail in the kingdom, he will show 
himself; when they are prostrated, he will keep concealed.
    "When a country is well governed, poverty and a mean condition are things to 
be ashamed of. When a country is ill governed, riches and honor are things to be 
ashamed of."
    The Master said, "He who is not in any particular office has nothing to do 
with plans for the administration of its duties."
    The Master said, "When the music master Chih first entered on his office, 
the finish of the Kwan Tsu was magnificent;-how it filled the ears!"
    The Master said, "Ardent and yet not upright, stupid and yet not attentive; 
simple and yet not sincere:-such persons I do not understand."
    The Master said, "Learn as if you could not reach your object, and were 
always fearing also lest you should lose it."
    The Master said, "How majestic was the manner in which Shun and Yu held 
possession of the empire, as if it were nothing to them!
    The Master said, "Great indeed was Yao as a sovereign! How majestic was he! 
It is only Heaven that is grand, and only Yao corresponded to it. How vast was 
his virt                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                       






              et 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 recognize the rules of 
righteous conduct." The Master smiled at him.
    Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied, 
"Suppose a state of sixty or seventy li square, or one of fifty or sixty, and 
let me have the government of it;-in three years' time, I could make plenty to 
abound among the people. As to teaching them the principles of propriety, and 
music, I must wait for the rise of a superior man to do that."
    "What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa. Ch'ih 
replied, "I do not say that my ability extends to these things, but I should 
wish to learn them. At the services of the ancestral temple, and at the 
audiences of the princes with the sovereign, I should like, dressed in the dark 
square-made robe and the black linen cap, to act as a small assistant."
    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 "My wishes," he said, "are different from the cherished 
purposes of these three gentlemen." "What harm is there in that?" said the 
Master; "do you also, as well as they, speak out your wishes." Tien then said, 
"In this, the last month of spring, with the dress of the season all complete, 
along with five or six young men who have assumed the cap, and six or seven boys, 
I would wash in the I, enjoy the breeze among the rain altars, and return home 
singing." The Master heaved a sigh and said, "I give my approval to Tien."
    The three others having gone out, Tsang Hsi remained behind, and said, "What 
do you think of the words of these three friends?" The Master replied, "They 
simply told each one his wishes."
    Hsi pursued, "Master, why did you smile at Yu?"
    He was answered, "The management of a state demands the rules of propriety. 
His words were not humble; therefore I smiled at him."
    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?"
    Once more, Hsi inquired, "And was it not a state which Ch'ih proposed for 
himself?" The Master again replied, "Yes; who but princes have to do with 
ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a 
small assistant in these services, who could be a great one?

     Yen Yuan asked about perfect virtue. The Master said, "To subdue one's self 
and return to propriety, is perfect virtue. If a man can for one day subdue 
himself and return to propriety, an under heaven will ascribe perfect virtue to 
him. Is the practice of perfect virtue from a man himself, or is it from 
    Yen Yuan said, "I beg to ask the steps of that process." The Master replied, 
"Look not at what is contrary to propriety; listen not to what is contrary to 
propriety; speak not what is contrary to propriety; make no movement which is 
contrary to propriety." Yen Yuan then said, "Though I am deficient in 
intelligence and vigor, I will make it my business to practice this lesson."
    Chung-kung asked about perfect virtue. The Master said, "It is, when you go 
abroad, to behave to every one as if you were receiving a great guest; to employ 
the people as if you were assisting at a great sacrifice; not to do to others as 
you would not wish done to yourself; to have no murmuring against you in the 
country, and none in the family." Chung-kung said, "Though I am deficient in 
intelligence and vigor, I will make it my business to practice this lesson."
    Sze-ma Niu asked about perfect virtue.
    The Master said, "The man of perfect virtue is cautious and slow in his 
    "Cautious and slow in his speech!" said Niu;-"is this what is meant by 
perfect virtue?" The Master said, "When a man feels the difficulty of doing, can 
he be other than cautious and slow in speaking?"
    Sze-ma Niu asked about the superior man. The Master said, "The superior man 
has neither anxiety nor fear."
    "Being without anxiety or fear!" said Nui;"does this constitute what we call 
the superior man?"
    The Master said, "When internal examination discovers nothing wrong, what is 
there to be anxious about, what is there to fear?"
    Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, I 
only have not."
    Tsze-hsia said to him, "There is the following saying which I have heard-
'Death and life have their determined appointment; riches and honors depend upon 
    "Let the superior man never fail reverentially to order his own conduct, and 
let him be respectful to others and observant of propriety:-then all within the 
four seas will be his brothers. What has the superior man to do with being 
distressed because he has no brothers?"
    Tsze-chang asked what constituted intelligence. The Master said, "He with 
whom neither slander that gradually soaks into the mind, nor statements that 
startle like a wound in the flesh, are successful may be called intelligent 
indeed. Yea, he with whom neither soaking slander, nor startling statements, are 
successful, may be called farseeing."
    Tsze-kung asked about government. The Master said, "The requisites of 
government are that there be sufficiency of food, sufficiency of military 
equipment, and the confidence of the people in their ruler."
    Tsze-kung said, "If it cannot be helped, and one of these must be dispensed 
with, which of the three should be foregone first?" "The military equipment," 
said the Master.
    Tsze-kung again asked, "If it cannot be helped, and one of the remaining two 
must be dispensed with, which of them should be foregone?" The Master answered, 
"Part with the food. From of old, death has been the lot of an men; but if the 
people have no faith in their rulers, there is no standing for the state."
    Chi Tsze-ch'ang said, "In a superior man it is only the substantial 
qualities which are wanted;-why should we seek for ornamental accomplishments?"
    Tsze-kung said, "Alas! Your words, sir, show you to be a superior man, but 
four horses cannot overtake the tongue. Ornament is as substance; substance is 
as ornament. The hide of a tiger or a leopard stripped of its hair, is like the 
hide of a dog or a goat stripped of its hair."
    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?"
    Yu Zo replied to him, "Why not simply tithe the people?"
    "With two tenths, said the duke, "I find it not enough;-how could I do with 
that system of one tenth?"
    Yu Zo answered, "If the people have plenty, their prince will not be left to 
want alone. If the people are in want, their prince cannot enjoy plenty alone."
    Tsze-chang having asked how virtue was to be exalted, and delusions to be 
discovered, the Master said, "Hold faithfulness and sincerity as first 
principles, and be moving continually to what is right,-this is the way to exalt 
one's virtue.
    "You love a man and wish him to live; you hate him and wish him to die. 
Having wished him to live, you also wish him to die. This is a case of delusion. 
'It may not be on account of her being rich, yet you come to make a 
    The Duke Ching, of Ch'i, asked Confucius about government. Confucius replied, 
"There is government, when the prince is prince, and the minister is minister; 
when the father is father, and the son is son."
    "Good!" said the duke; "if, indeed, the prince be not prince, the not 
minister, the father not father, and the son not son, although I have my revenue, 
can I enjoy it?"
    The Master said, "Ah! it is Yu, who could with half a word settle 
    Tsze-lu never slept over a promise.
    The Master said, "In hearing litigations, I am like any other body. What is 
necessary, however, is to cause the people to have no litigations."
    Tsze-chang asked about government. The Master said, "The art of governing is 
to keep its affairs before the mind without weariness, and to practice them with 
undeviating consistency."
    The Master said, "By extensively studying all learning, and keeping himself 
under the restraint of the rules of propriety, one may thus likewise not err 
from what is right."
    The Master said, "The superior man seeks to perfect the admirable qualities 
of men, and does not seek to perfect their bad qualities. The mean man does the 
opposite of this."
    Chi K'ang asked Confucius about government. Confucius replied, "To govern 
means to rectify. If you lead on the people with correctness, who will dare not 
to be correct?"
    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."
    Chi K'ang asked Confucius about government, saying, "What do you say to 
killing the unprincipled for the good of the principled?" Confucius replied, 
"Sir, in carrying on your government, why should you use killing at all? Let 
your evinced desires be for what is good, and the people will be good. The 
relation between superiors and inferiors is like that between the wind and the 
grass. The grass must bend, when the wind blows across it."
    Tsze-chang asked, "What must the officer be, who may be said to be 
    The Master said, "What is it you call being distinguished?"
    Tsze-chang replied, "It is to be heard of through the state, to be heard of 
throughout his clan."
    The Master said, "That is notoriety, not distinction.
    "Now the man of distinction is solid and straightforward, and loves 
righteousness. He examines people's words, and looks at their countenances. He 
is anxious to humble himself to others. Such a man will be distinguished in the 
country; he will be distinguished in his clan.
    "As to the man of notoriety, he assumes the appearance of virtue, but his 
actions are opposed to it, and he rests in this character without any doubts 
about himself. Such a man will be heard of in the country; he will be heard of 
in the clan."
    Fan Ch'ih rambling with the Master under the trees about the rain altars, 
said, "I venture to ask how to exalt virtue, to correct cherished evil, and to 
discover delusions."
    The Master said, "Truly a good question!
    "If doing what is to be done be made the first business, and success a 
secondary consideration:-is not this the way to exalt virtue? To assail one's 
own wickedness and not assail that of others;-is not this the way to correct 
cherished evil? For a morning's anger to disregard one's own life, and involve 
that of his parents;-is not this a case of delusion?"
    Fan Ch'ih asked about benevolence. The Master said, "It is to love all men." 
He asked about knowledge. The Master said, "It is to know all men."
    Fan Ch'ih did not immediately understand these answers.
    The Master said, "Employ the upright and put aside all the crooked; in this 
way the crooked can be made to be upright."
    Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, "A Little while 
ago, I had an interview with our Master, and asked him about knowledge. He said, 
'Employ the upright, and put aside all the crooked;-in this way, the crooked 
will be made to be upright.' What did he mean?"
    Tsze-hsia said, "Truly rich is his saying!
    "Shun, being in possession of the kingdom, selected from among all the 
people, and employed Kai-yao-on which all who were devoid of virtue disappeared. 
T'ang, being in possession of the kingdom, selected from among all the people, 
and employed I Yin-and an who were devoid of virtue disappeared."
    Tsze-kung asked about friendship. The Master said, "Faithfully admonish your 
friend, and skillfully lead him on. If you find him imprac                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                     


                                                             are those of the present day, who 
engage in government?" The Master said "Pooh! they are so many pecks and hampers, 
not worth being taken into account."
    The Master said, "Since I cannot get men pursuing the due medium, to whom I 
might communicate my instructions, I must find the ardent and the cautiously-
decided. The ardent will advance and lay hold of truth; the cautiously-decided 
will keep themselves from what is wrong."
    The Master said, "The people of the south have a saying -'A man without 
constancy cannot be either a wizard or a doctor.' Good!
    "Inconstant in his virtue, he will be visited with disgrace."
    The Master said, "This arises simply from not attending to the 
    The Master said, "The superior man is affable, but not adulatory; the mean 
man is adulatory, but not affable."
    Tsze-kung asked, saying, "What do you say of a man who is loved by all the 
people of his neighborhood?" The Master replied, "We may not for that accord our 
approval of him." "And what do you say of him who is hated by all the people of 
his neighborhood?" The Master said, "We may not for that conclude that he is bad. 
It is better than either of these cases that the good in the neighborhood love 
him, and the bad hate him."
    The Master said, "The superior man is easy to serve and difficult to please. 
If you try to please him in any way which is not accordant with right, he will 
not be pleased. But in his employment of men, he uses them according to their 
capacity. The mean man is difficult to serve, and easy to please. If you try to 
please him, though it be in a way which is not accordant with right, he may be 
pleased. But in his employment of men, he wishes them to be equal to 
    The Master said, "The superior man has a dignified ease without pride. The 
mean man has pride without a dignified ease."
    The Master said, "The firm, the enduring, the simple, and the modest are 
near to virtue."
    Tsze-lu asked, saying, "What qualities must a man possess to entitle him to 
be called a scholar?" The Master said, "He must be thus,-earnest, urgent, and 
bland:-among his friends, earnest and urgent; among his brethren, bland."
    The Master said, "Let a good man teach the people seven years, and they may 
then likewise be employed in war."
    The Master said, "To lead an uninstructed people to war, is to throw them 

     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 
    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 
    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 
    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 
    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 
    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 
    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."

     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 
    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 
    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 
    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 
    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 
    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 
    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 
    The Master said, "In language it is simply required that it convey the 
    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 

     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 
    "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 
    "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 
    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 
    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.
     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 
    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."

     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 
    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.

     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 
    "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?"

     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."