The Analects (Legge’s translation, selection)

Book I. Hsio R#

Chapter I. 1. The Master said, "Is it not pleasant to learn with a constant perseverance and application?

2. "Is it not delightful to have friends coming from distant quarters?

3. "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

Chapter II. 1. The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

2. "The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission!—are they not the root of all benevolent actions?"

Chapter III. The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

Chapter IV. The philosopher Tsang said, "I daily examine myself on three points:—whether, in transacting business for others, I may have been not faithful;—whether, in intercourse with friends, I may have been not sincere;—whether I may have not mastered and practised the instructions of my teacher."

Chapter V. The Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."

Chapter VI. The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."

Chapter VII. Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:—although men say that he has not learned, I will certainly say that he has."

Chapter VIII. 1. The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.

2. "Hold faithfulness and sincerity as first principles.

3. "Have no friends not equal to yourself.

4. "When you have faults, do not fear to abandon them."

Chapter IX. The philosopher Tsang said, "Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;—then the virtue of the people will resume its proper excellence."

Chapter X. 1. Tsze-ch'in asked Tsze-kung, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?"

2. Tsze-kung said, "Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master's mode of asking information!—is it not different from that of other men?"

Chapter XI. The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."

Chapter XII. 1. The philosopher Yu said, "In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.

2. "Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."

Chapter XIII. The philosopher Yu said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters."

Chapter XIV. The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:—such a person may be said indeed to love to learn."

Chapter XV. 1. Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety."

2. Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.'—The meaning is the same, I apprehend, as that which you have just expressed."

3. The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."

Chapter XVI. The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."

Book II. Wei Chang#

Chapter I. The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."

Chapter II. The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence—'Having no depraved thoughts.'"

Chapter III. 1. The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.

2. "If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."

Chapter IV. 1. The Master said, "At fifteen, I had my mind bent on learning.

2. "At thirty, I stood firm.

3. "At forty, I had no doubts.

4. "At fifty, I knew the decrees of Heaven.

5. "At sixty, my ear was an obedient organ for the reception of truth.

6. "At seventy, I could follow what my heart desired, without transgressing what was right."

Chapter V. 1. Mang I asked what filial piety was. The Master said, "It is not being disobedient."

2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, "Mang-sun asked me what filial piety was, and I answered him,—'not being disobedient.'"

3. Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."

Chapter VI. Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

Chapter VII. Tsze-yu asked what filial piety was. The Master said, "The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;—without reverence, what is there to distinguish the one support given from the other?"

Chapter VIII. Tsze-hsia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is this to be considered filial piety?"

Chapter IX. The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said;—as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!—He is not stupid."

Chapter X. 1. The Master said, "See what a man does.

2. "Mark his motives.

3. "Examine in what things he rests.

4. "How can a man conceal his character?

5. How can a man conceal his character?"

Chapter XI. The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."

Chapter XII. The Master said, "The accomplished scholar is not a utensil."

Chapter XIII. Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."

Chapter XIV. The Master said, "The superior man is catholic and no partisan. The mean man is partisan and not catholic."

Chapter XV. The Master said, "Learning without thought is labour lost; thought without learning is perilous."

Chapter XVI. The Master said, "The study of strange doctrines is injurious indeed!"

Chapter XVII. The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;—this is knowledge."

Chapter XVII. 1. Tsze-chang was learning with a view to official emolument.

2. The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:—then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:—then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

Chapter XIX. The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

Chapter XX. Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;—then they will reverence him. Let him be filial and kind to all;—then they will be faithful to him. Let him advance the good and teach the incompetent;—then they will eagerly seek to be virtuous."

Chapter XXI. 1. Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"

2. The Master said, "What does the Shu-ching say of filial piety?—'You are filial, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be that—making one be in the government?"

Chapter XXII. The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"

Chapter XXIII. 1. Tsze-chang asked whether the affairs of ten ages after could be known.

2. Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."

Chapter XXIV. 1. The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery.

2. "To see what is right and not to do it is want of courage."

Book IV. Le Jin#

Chapter I. The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?"

Chapter II. The Master said, "Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue."

Chapter III. The Master said, "It is only the (truly) virtuous man, who can love, or who can hate, others."

Chapter IV. The Master said, "If the will be set on virtue, there will be no practice of wickedness."

Chapter V. 1. The Master said, "Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.

2. "If a superior man abandon virtue, how can he fulfil the requirements of that name?

3. "The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."

Chapter VI. 1. The Master said, "I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person.

2. "Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.

3. "Should there possibly be any such case, I have not seen it."

Chapter VII. The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous."

Chapter VIII. The Master said, "If a man in the morning hear the right way, he may die in the evening without regret."

Chapter IX. The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with."

Chapter X. The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow."

Chapter XI. The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive."

Chapter XII. The Master said: "He who acts with a constant view to his own advantage will be much murmured against."

Chapter XIII. The Master said, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?"

Chapter XIV. The Master said, "A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known."

Chapter XV. 1. The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes."

2. The Master went out, and the other disciples asked, saying, "What do his words mean?" Tsang said, "The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,—this and nothing more."

Chapter XVI. The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

Chapter XVII. The Master said, "When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves."

Chapter XVIII. The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur."

Chapter XIX. The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."

Chapter XX. The Master said, "If the son for three years does not alter from the way of his father, he may be called filial."

Chapter XXI. The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear."

Chapter XXII. The Master said, "The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them."

Chapter XXIII. The Master said, "The cautious seldom err."

Chapter XXIV. The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."

Chapter XXV. The Master said, "Virtue is not left to stand alone. He who practises it will have neighbors."

Chapter XXVI. Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant."

Book VII. Shu R#

Chapter I. The Master said, "A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang."

Chapter II. The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:—which one of these things belongs to me?"

Chapter III. The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:—these are the things which occasion me solicitude."

Chapter IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased.

Chapter V. The Master said, "Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau."

Chapter VI. 1. The Master said, "Let the will be set on the path of duty.

2. "Let every attainment in what is good be firmly grasped.

3. "Let perfect virtue be accorded with.

4. "Let relaxation and enjoyment be found in the polite arts."

Chapter VII. The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one."

Chapter VIII. The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."

Chapter IX. 1. When the Master was eating by the side of a mourner, he never ate to the full.

2. He did not sing on the same day in which he had been weeping.

Chapter X. 1. The Master said to Yen Yuan, "When called to office, to undertake its duties; when not so called, to lie retired;—it is only I and you who have attained to this."

2. Tsze-lu said, "If you had the conduct of the armies of a great State, whom would you have to act with you?"

3. The Master said, "I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution."

Chapter XI. The Master said, "If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love."

Chapter XII. The things in reference to which the Master exercised the greatest caution were —fasting, war, and sickness.

Chapter XIII. When the Master was in Ch'i, he heard the Shao, and for three months did not know the taste of flesh. "I did not think" he said, "that music could have been made so excellent as this."

Chapter XIV. 1. Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I will ask him."

2. He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied, "They sought to act virtuously, and they did so; what was there for them to repine about?" On this, Tsze-kung went out and said, "Our Master is not for him."

Chapter XV. The Master said, "With coarse rice to eat, with water to drink, and my bended arm for a pillow;—I have still joy in the midst of these things. Riches and honours acquired by unrighteousness, are to me as a floating cloud."

Chapter XVI. The Master said, "If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults."

Chapter XVII The Master's frequent themes of discourse were—the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.

Chapter XVIII. 1. The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him.

2. The Master said, "Why did you not say to him,—He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?"

Chapter XIX. The Master said, "I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there."

Chapter XX. The subjects on which the Master did not talk, were—extraordinary things, feats of strength, disorder, and spiritual beings.

Chapter XXI. The Master said, "When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."

Chapter XXII. The Master said, "Heaven produced the virtue that is in me. Hwan T'ui—what can he do to me?"

Chapter XXIII. The Master said, "Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;—that is my way."

Chapter XXIV. There were four things which the Master taught,—letters, ethics, devotion of soul, and truthfulness.

Chapter XXV. 1. The Master said, "A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me."

2. The Master said, "A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me.

3. "Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease:—it is difficult with such characteristics to have constancy."

Chapter XXVI. The Master angled,—but did not use a net. He shot,—but not at birds perching.

Chapter XXVII. The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory:—this is the second style of knowledge."

Chapter XXVIII. 1. It was difficult to talk (profitably and reputably) with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.

2. The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct."

Chapter XXIX. The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."

Chapter XXX. 1. The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, "He knew propriety."

2. Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, "I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of Wu, of the same surname with himself, and called her,—'The elder Tsze of Wu.' If the prince knew propriety, who does not know it?"

3. Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them."

Chapter XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

Chapter XXXII. The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to."

Chapter XXXIII. The Master said, "The sage and the man of perfect virtue;—how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness." Kung-hsi Hwa said, "This is just what we, the disciples, cannot imitate you in."

Chapter XXXIV. The Master being very sick, Tsze-lu asked leave to pray for him. He said, "May such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 'Prayer has been made for thee to the spirits of the upper and lower worlds.'" The Master said, "My praying has been for a long time."

Chapter XXXV. The Master said, "Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate."

Chapter XXXVI. The Master said, "The superior man is satisfied and composed; the mean man is always full of distress."

Chapter XXXVII. The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.

Book IX. Tsze Han#

Chapter I. The subjects of which the Master seldom spoke were—profitableness, and also the appointments of Heaven, and perfect virtue.

Chapter II. 1. A man of the village of Ta-hsiang said, "Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing."

2. The Master heard the observation, and said to his disciples, "What shall I practise? Shall I practise charioteering, or shall I practise archery? I will practise charioteering."

Chapter III. 1. The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice.

2. "The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."

Chapter IV. There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

Chapter V. 1. The Master was put in fear in K'wang.

2. He said, "After the death of King Wan, was not the cause of truth lodged here in me?

3. "If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"

Chapter VI. 1. A high officer asked Tsze-kung, saying, "May we not say that your Master is a sage? How various is his ability!"

2. Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various."

3. The Master heard of the conversation and said, "Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability."

4. Lao said, "The Master said, 'Having no official employment, I acquired many arts.'"

Chapter VII. The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it."

Chapter VIII. The Master said, "The fang bird does not come; the river sends forth no map:—it is all over with me!"

Chapter IX. When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily.

Chapter X. 1. Yen Yuan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind.

2. "The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety.

3. "When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so."

Chapter XI. 1. The Master being very ill, Tsze-lu wished the disciples to act as ministers to him.

2. During a remission of his illness, he said, "Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven?

3. "Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"

Chapter XII. Tsze-kung said, "There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?" The Master said, "Sell it! Sell it! But I would wait for one to offer the price."

Chapter XIII. 1. The Master was wishing to go and live among the nine wild tribes of the east.

2. Some one said, "They are rude. How can you do such a thing?" The Master said, "If a superior man dwelt among them, what rudeness would there be?"

Chapter XIV. The Master said, "I returned from Wei to Lu, and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places."

Chapter XV. The Master said, "Abroad, to serve the high ministers and nobles; at home, to serve one's father and elder brothers; in all duties to the dead, not to dare not to exert one's self; and not to be overcome of wine:—which one of these things do I attain to?"

Chapter XVI. The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!"

Chapter XVII. The Master said, "I have not seen one who loves virtue as he loves beauty."

Chapter XVIII. The Master said, "The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward."

Chapter XIX. The Master said, "Never flagging when I set forth anything to him;—ah! that is Hui."

Chapter XX. The Master said of Yen Yuan, "Alas! I saw his constant advance. I never saw him stop in his progress."

Chapter XXI. The Master said, "There are cases in which the blade springs, but the plant does not go on to flower! There are cases where it flowers, but no fruit is subsequently produced!"

Chapter XXII. The Master said, "A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect."

Chapter XXIII. The Master said, "Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him."

Chapter XXIV. The Master said, "Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them."

Chapter XXV. The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him."

Chapter XXVI. 1. The Master said, "Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;—ah! it is Yu who is equal to this!

2. "'He dislikes none, he covets nothing;—what can he do but what is good!'"

3. Tsze-lu kept continually repeating these words of the ode, when the Master said, "Those things are by no means sufficient to constitute (perfect) excellence."

Chapter XXVII. The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves."

Chapter XXVIII. The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."

Chapter XXIX. The Master said, "There are some with whom we may study in common, but we shall find them unable to go along with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us."

Chapter XXX. 1. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant.

2. The Master said, "It is the want of thought about it. How is it distant?"

Book XV. Wei Ling Kung#

Chapter I. 1. The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." On this, he took his departure the next day.

2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.

3. Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."

Chapter II. 1. The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?"

2. Tsze-kung replied, "Yes,—but perhaps it is not so?"

3. "No," was the answer; "I seek a unity all-pervading."

Chapter III. The Master said, "Yu, those who know virtue are few."

Chapter IV. The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."

Chapter V. 1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.

2. The Master said, "Let his words be sincere and truthful, and his actions honourable and careful;—such conduct may be practised among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighborhood?

3. "When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."

4. Tsze-chang wrote these counsels on the end of his sash.

Chapter VI. 1. The Master said, "Truly straightforward was the historiographer Yu. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow.

2. A superior man indeed is Chu Po-yu! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast."

Chapter VII. The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."

Chapter VIII. The Master said, "The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

Chapter IX. Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

Chapter X. 1. Yen Yuan asked how the government of a country should be administered.

2. The Master said, "Follow the seasons of Hsia.

3. "Ride in the state carriage of Yin.

4. "Wear the ceremonial cap of Chau.

5. "Let the music be the Shao with its pantomimes.

6. Banish the songs of Chang, and keep far from specious talkers. The songs of Chang are licentious; specious talkers are dangerous."

Chapter XI. The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."

Chapter XII. The Master said, "It is all over! I have not seen one who loves virtue as he loves beauty."

Chapter XIII. The Master said, "Was not Tsang Wan like one who had stolen his situation? He knew the virtue and the talents of Hui of Liu-hsia, and yet did not procure that he should stand with him in court."

Chapter XIV. The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment."

Chapter XV. The Master said, "When a man is not in the habit of saying—'What shall I think of this? What shall I think of this?' I can indeed do nothing with him!"

Chapter XVI. The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;—theirs is indeed a hard case."

Chapter XVII. The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."

Chapter XVIII. The Master said, "The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."

Chapter XIX. The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."

Chapter XX. The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."

Chapter XXI. The Master said, "The superior man is dignified, but does not wrangle. He is sociable, but not a partizan."

Chapter XXII. The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."

Chapter XXIII. Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not reciprocity such a word? What you do not want done to yourself, do not do to others."

Chapter XXIV. 1. The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.

2. "This people supplied the ground why the three dynasties pursued the path of straightforwardness."

Chapter XXV. The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things."

Chapter XXVI. The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."

Chapter XXVII. The Master said, "When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case."

Chapter XXVIII. The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man."

Chapter XXIX. The Master said, "To have faults and not to reform them,—this, indeed, should be pronounced having faults."

Chapter XXX. The Master said, "I have been the whole day without eating, and the whole night without sleeping:—occupied with thinking. It was of no use. The better plan is to learn."

Chapter XXXI. The Master said, "The object of the superior man is truth. Food is not his object. There is plowing;—even in that there is sometimes want. So with learning;—emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."

Chapter XXXII. 1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.

2. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.

3. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:—full excellence is not reached."

Chapter XXXIII. The Master said, "The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters."

Chapter XXXIV. The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."

Chapter XXXV. The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."

Chapter XXXVI. The Master said, "The superior man is correctly firm, and not firm merely."

Chapter XXXVII. The Master said, "A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration."

Chapter XXXVIII. The Master said, "In teaching there should be no distinction of classes."

Chapter XXXIX. The Master said, "Those whose courses are different cannot lay plans for one another."

Chapter XL. The Master said, "In language it is simply required that it convey the meaning."

Chapter XLI. 1. The Music-master, Mien, having called upon him, when they came to the steps, the Master said, "Here are the steps." When they came to the mat for the guest to sit upon, he said, "Here is the mat." When all were seated, the Master informed him, saying, "So and so is here; so and so is here."

2. The Music-master, Mien, having gone out, Tsze-chang asked, saying. "Is it the rule to tell those things to the Music-master?"

3. The Master said, "Yes. This is certainly the rule for those who lead the blind."