Analects

i. The Master said: " A linen cap is the prescribed form, but nowadays silk is worn. This saves expense Of and I follow the general usage. 2. Salutation below (the Audience Hall) is the prescribed form, but now they salute above. This is going too far, and therefore, though infringing the general usage, I follow the rule of bowing below."

The Master was entirely free from four things: he had no preconceptions, no pre-determinations, no obduracy, and no egoism.

i. When the Master was intimidated in K'uang, 2. he said, " Since King Wen is no longer alive, does not (the mantle of) enlightenment (Wen) rest here on me? 3. If Heaven were going to destroy this enlightenment, a mortal like me would not have obtained such a connection with it. Since Heaven is not ready to destroy this enlightenment, what can the men of K'uang do to me? "

i. A great Minister enquired of Tzu Kung, saying, "Your Master,— he is surely inspired? What varied acquirements he has! " 2. Tzu Kung answered, " Of a truth Heaven has lavishly endowed him, to the point of inspiration, and his acquirements are also many." 3. When the Master heard of it he said: " Does the Minister really know me? In my youth I was in humble circumstances, and for that reason gained a variety of acquirements,: — in common matters: but does nobleness of character depend on variety! It does not depend on variety." 4. Lao says, " The Master used to say, ' I have not been occupied with an official life, and so became acquainted with the Arts! '

The Master said: " Am I indeed a man with (innate) knowledge? I have no such knowledge, but when an uncultivated person, in all simplicity, comes to me with a question, I thrash out its pros and cons until I get to the bottom of it."

The Master said: " The phoenix comes not, the river gives forth no chart, — it is all over with me."

Whenever he saw a person in mourning, or in official cap and robes, or one who was blind, the Master on noticing him, even though the man were his own junior, always arose; or, if he were passing such a one, he always quickened his steps.

i. Yen Yuan heaved a deep sigh and said: " The more I look up my powers, something seems to stand ma jestically before me,.yet though I seek to pursue my path towards it, I find never a way."

i. Once when the Master was seriously ill, Tzu Lu set the disciples to act as if they were a Statesman's officers. 2. During a remission of the attack Confucius observed: " For what a long time has Yu carried on his impositions! In pretending to have retainers when I have none, whom do I deceive? Do I deceive Heaven? 3. Moreover, would I not sooner die in the arms of you my disciples than in the arms of officials? And, even if I did not have a grand funeral, should I be dying by the roadside? "

Tzii Kung asked: " If I had a lovely jewel here, should I shut uncivilized, how can you do that?" The Master responded, " Were a man of noble character to dwell among them, what lack of civilization would there be? "

The Master said;. u It was only after my return from Wei to Lu that Music was revised, and that the secular and sacred pieces were properly discriminated."

The Master said: " In public life to do my duty ' to my Prince or Minister; in private life to do my duty to my fathers and brethren; in my duties to the departed never daring to be otherwise than diligent; and never to be overcome with wine, — in which of these am I successful? "

Once when the Master was standing by a stream he observed: " All is transient, like this! Unceasing day and night! "

The Master said: " Suppose I am raising a mound, and, while it is still unfinished by a basketful, I stop short, it is I that stops short. Or, suppose I begin on the level ground, — although I throw down but one basketful, and continue to do so, then it is I that makes progress."

The Master said: " Ah! Hui was the one to whom I could tell things and who never failed to attend to them."

The Master, referring to Yen Yuan, said: " Alas! I ever saw him make progress, and never saw him stand still."

The Master said: " There are blades that spring up and never flower, and there are others that flower but never fruit."

The Master said: " The young should inspire one with respect. How do we know that their future will not equal qur present? But if a man. has reach- M IS ed forty or fifty without being heard of, he, indeed, is incapable of commanding respect! "

The Master said: " To words of just admonition can anyone refuse assent? But it is amendment that is of value. With advice persuasively offered can anyone be otherwisethan pleased? But it is the application that is of value. Mere interest without application, mere IX. XXIII-XXVI. THE ANALECTS. compellantis vcrba, at perpcndere etc. K. If you speak to a man in the strict words of the law, he will probably agree with you, change his conduct. If you speak to a man in parables, he will probably be pleased with your story, tne moral to himself. Couv. Peut-on fermer Toreille a un avis juste et sincere. Mais 1'essential c'est de se corriger. Un avis donne doucement et adroitement etc.? surtout le mediter. Je a faire d'un homme qui etc.

The Master said: u Make conscientiousness and sincerity your leading principles. Have no friends inferior to yourself. And when in the wrong, do not hesitate to amend."

The Master said: may rob a three corps army of its commander-in-chief, but you cannot rob even a common man of his will."

i. The Master said: " Wearing a shabby, hemp-quilted robe, and standing by others dressed in fox and badger, yet in no way abashed, — Yu would be the one for that, eh? 2. ' Unfriendly to none, and courting none, what does he do not excellent? ' 3. As Tzu Lu afterwards was perpetually intoning this, the Master observed: " How can those two points be sufficient for excellence! "

The Master said: " Only when the year grows cold do we dfc realise that the pine and the cypress are the last to fade."

The Master said: "The enlightened are free from doubt, the Virtuous from anxiety, and the brave from fear."

The Master said: " There are some with whom one can asso-

i. "The blossoms on the cherry tree Are changing and quivering, Can I do aught but think of thee In thy far-distant dwelling? " 2. The Master said: " He had never really bestowed a thought. If he had, what distance would have existed? "

i. Confucius in his native village bore himself with simplicity, as if he had no gifts of speech. 2. But when in the

i. When the Prince summoned him to receive a visitor, his expression seemed to change, and his legs B -tH as it were bent under him. 2. As he saluted those who stood with him, on the right hand or the left as occasion required, his robe in front and behind hung straight and undisturbed; 3. and, as he hastened forward, it was as if with outstretched wings. 4. When the visitor had departed he always reported, saying, " The Guest is p_p longer looking back."

i. On entering the palace gate he appeared to stoop, as though the gate were not high enough to admit him. 2. He never stood in the middle of the gateand he held his breath as if he dare not breathe. 5. On coming forth from his Audience, after descending the first step his expression relaxed into one of relief; at the bottom of the steps he hastened forward as with outstretched wings, and on regaining his place he maintained an attitude of ner vous respect.

i. He carried the ducal mace with bent back, as if unequal to its weight, neither higher than when making a a to in ft. bow, nor lower than when offering a gift: his expression, too, was perturbed and anxious, and he dragged his feet as if something were trailing behind. 2. While offering the presents (with which he was commissioned) he wore an easy look; 3. and at the subsequent private audience he bore himself with amiability.

i. When fasting he always wore a spotless suit of linen cloth. 2. When fasting, too, he always altered his diet, and in his dwelling always changed his seat.

i. He had no objection to his rice being of the finest, nor to having his meat finely minced. 2. Rice affected by the weather, or turned, he would not eat, nor fish that was unsound, nor flesh eaten. 9. He did not converse while eating, nor talk when in bed. 10. Though his food were only coarse rice and vegetable broth he invariably offered a little in sacrifice, and always with solemnity.

He would not sit on his mat unless it were straight.

i. When his fellow villagers had a feast he only left after the elders had departed. 2. When his fellow villagers held a procession to expel the pestilential influences, he put on his Court robes and stood on the eastern steps.

i. When sending com plimentary enquiries to anyone in another State, he bowed twice as he escorted his messenger forth. 2. On sending him a present of medicine he bowed and accepted it, but said: " As I am not well acquainted with it I do not dare to taste it."

When his stable was burnt down, on coming forth from the Audience he asked, "Is anyone hurt?" He did not ask about the horses.

-i. When the Prince sent him a present of food, he always adjust ed his mat and first tasted it himself; but if the Prince's present were fresh meat, he always had it cooked, and set it before his A ff his sash drawn across. 4. When his Prince commanded his presence, he did not wait while his carriage was being yoked, but started on foot.

On entering the Im perial Ancestral Temple, he asked about every detail.

i. When a friend died, with no one to fall back upon, he would say, " I will see to his funeral." 2. On receiving a present from a friend, unless it were sacrificial flesh, he never made obeisance, not even if it wrere a carriage and horses.

I. In bed he did not II also to anyone carrying the census boards. 4. When entertained at a rich repast, he always expressed his appreciation with an altered look and by standing up, 5. On a sudden clap of thunder, or a violent storm of wind, he always changed countenance.

i. When mounting his carriage he always stood correctly, holding the mounting cord in his hand. 2. In

i. The Master observed: In the arts of civilization our forerunners are esteemed uncultivated, while in those arts, their successors are looked upon as cultured gentlemen. 2. But when I have need of those arts, I follow our forerunners.

i. The Master said: " Of all who were with me in Ch'en and Ch'ai, not one now comes to my door." 2. Noted for moral character there were Yen Yuan, Min Tzu Ch'ien, Jan Niu and Chung Kung; for gifts of speech Tsai Wo and Tzu Kung; for administrative ability, Jan Yu and Chi Lu; and for literature and learning Tzu Yu and Tzu Hsia.

- The Master said: " Hui was not one who gave me any assistance. He was invariably satisfied with whatever I said."

- The Master said: "What a filial son Min Tzu Ch'ien has been! No one takes exception to what his parents and brothers have said of him! "

Nan Yung frequently repeated the White Sceptre Ode. Confucius gave him his elder brother's daughter to wife.

Once when Chi asked which of the disciples was fond of learning, the Master replied: " There was Yen Hui who was fond of learning, but tit unhappily his life was cut short and he died, — now there is none."

i. When Yen Yuan died, Yen Lu begged for the Master's carriage in order to (sell it) and turn it into an outer shell. 2. The Master answered: " Gifted or not gifted, everyone speaks of his own son. When Li died he had a coffin XL VII, VIII, IX. THE ANALECTS. old host immediately yoked his horses to the hearse, but in that case he could get his horses back, whereas here he is requested to put his ifjjroyally commanded chariot on the public market, a thing he would not do for his own son. Ilui's family was poor, see VI. 9, and one may infer from this strange request that Confucius also was not well off, that Yen Lu knew it and requested the loan just as it is no uncommon thing to-day for a Chinese to borrow an article from a friend to Everyone calls his son his son, whether, etc. There was Li, etc. I would not walk on foot, etc. because having followed in the rear it was not proper that I should walk on foot. Z. ingemosa, etc. unusquidque tamen praedicat suam sobolem; quandoquidem ego sequutus etc. non possum pedester Talented, etc. a man's son will always be to him as no other man's son As I have the honour to sit in the State Council not permitted to go on foot when I go out. un fils est toujours un fils, etc. Comme je viens immediatement apres, etc. il ne convicnt pas que j'aille a pied.

When Yen Yuan died the Master said: " Alas! Heaven has bereft me; Heaven has bereft me."

i. When Yen Hui died the other disciples proposed to give him an imposing funeral, to which the Master said: " It will not do." 2. Nevertheless they the Master, " You regarded me as a father, while I am not permitted to regard you as my son. But it is not I. It is these discip'les of mine."

When Chi Lu asked about his duty to the spirits the Master replied: " While still unable to do your duty to the living, how can you do your duty to the dead? " When he ventured to ask about death, Confucius answered, " Not yet understanding life how can you under stand.death?"

i. Once when Ming Tzu was standing by the Master's side he looked so self-contained, Tzu Lu so full of energy, and Jan Yu and Tzu Kung so frank and fearless that the Master was highly gratified. 2. (But, said he) " A man like Yu will not come to a natural death."

i. When the men of Lu were for rebuilding the Long Treasury, 2. Min Tzu Ch'ien observed, "How would it do to restore it as before? Why need it be reconstructed?" 3. The Master said; "This man seldom speaks, but when he does he is sure to hit the mark."

i. The Master said: "What is Yu's harp doing in my school? " 2. The other disciples on hearing this ceased to respect Tzu Lu, whereupon the Master said: " Yu! he has ascended the hall, though he has not yet entered the inner rooms."

Kung asked which was the better, Shih or Shang? The Master replied: " Shih exceeds, Shang comes short." 2. "So then," queried he, "Shih surpasses Shang, eh?" 3. "To go beyond the mark," replied the Master, "is as bad as to come short of it."

i. The Chief of the Chi clan was richer than Duke Chou had been, yet the disciple Ch'iu collected his revenues for him and kept on still further increasing his income. 2. " He is no disciple of mine," said the Master, " You may beat the drum, my sons, and attack him."

i. The Master said: " Hui! he was almost perfect, yet he was often in want. 2. T'zu was not content with?I his lot, and yet his goods increased abundantly; nevertheless in his judgments he often hit the mark."

When Tzu Chang asked what characterised the way of the man of natural goodness, the Master replied: " He docs not tread the beaten track, nor yet does he enter into the inner sanctum of philosophy."

- The Master said: "That a man's address may be solid and reliable, this one may grant, but does it follow that he is a man of the higher type, or is his seriousness only in appearance? "

When Tzu Lu asked whether he should put what he heard into immediate practice, the Master answered, "You have parents and elders still living, why should you at once put all you hear

When the -Master was put in peril in K'uang, Yen Hui fell behind. On the Master saying to him, " I thought you were dead," he replied, " While you, Sir, live, how should I dare to die? "

i. When Chi asked if Chung Yu and Jan Ch'iu could be called great ministers, 2. the Master replied, " I thought, Sir, you were going to XI. XXIII. Till-: ANAI.I.CTS. 2. Unconinu..n. Audio! or, 'it is.' Con temning the two and snubbing I thought would ask about some extraordinary individuals and you only ask about etc. /. ego putabam te facturum niiram quaestionem; est vero de etc. K. something extraordinary to ask me about. You to have my opinion on these men; is that all you want? Couv. Je pensais que vous alliez me parler d'hommes extraordinaires, et vous etc. 3. L. One who serves his prince according to what is right, and when he finds he cannot do so, retires. Z. ii juxta jus inserviunt principi, et si non possunt, tune cessant. K. serve their master according to their sense of right etc. Couv. selon les regies de la justice, et qui se retire, des qu'il etc. 4. C..11 Merely in the number of ministers, functionaries. L. as to etc. ordinary ministers. 7.. Nunc ad complementum administri. K. As to etc. states-functionaries. Coi.v. pcuvent remplir cl'une maniere ordinaire les fonctions de ministres. 5- It 0? Since etc. they would do as their chief did. L. always follow their chief; — will they? 7.. at qucntes nostrum, nonn-j? K. But will these two men carry out anything they are called upon to do? Couv. Scront-ils obeissants a leurs maitres? 6. c.,i'F:f- Fully allowed that not even fear of death would move them to 6. "To parricide or regicide," answered the Master, " they would assuredly not follow."

i. When Tzu Lu obtained the appointment of Tzu Kao as Governor of Pi, 2. the Master said, " You are doing an ill turn to another man's son." 3. " He will have his people and officers," replied Tzu Lu, " he will also have the altars of the land and the grain, why must he read books before he is considered educated? " 4. " It is because of this kind of talk," said the Master, " that I hate glib people."

i. When Yen Yiian ask ed the meaning of Virtue, the Master replied: " Virtue is the denial of self and response to what is right and proper. Deny yourself for one day and respond to the right and proper, and everybody will accord you Virtu- US??jr le said Yen Yuan, " permit me to carry out these precepts."

When Chung Kung ask ed the meaning of Virtue the Master said: "When abroad behave as if interview ing an honoured guest; in directing the people act as if officiating at a great sacrifice; do not do to others what you would not like yourself; then your public life will arouse no ill-will nor your private life any resentment."

i. When Ssu-ma Niu asked for a definition of Virtue. 2. the Master said: " The man of Virtue, — he is chary of speech." 3. " He is chary of speech! Is this the meaning of Virtue?"

I. When Ssii-ma Niu asked for a definition of the man of noble mind, the Master said: " The man of noble mind has neither anxiety nor fear." 2. " Neither anxiety nor fear! " he rejoined, " Is this the definition of a noble man?" " On searching within," replied the Master, " he finds no chronic ill, so why should he be anxious or why should he be afraid?

When Tzu Chang asked what was meant by insight, the Master replied: " He who is unmoved by the insi dious soaking in of slander, or by urgent representation of direct personal injury, may truly be called a man of insight. Indeed, he who is unmoved by the insidious soaking in of slander or by urgent representations of direct personal injury, may also indeed be called far-sighted."

i. When Tzii Kung asked what were the essentials of government, the Master replied: " Sufficient food, sufficient forces, and the confidence of the people." 57i XII. VII, VIII. THE ANALECTS. vivres ne manquent pas, que les forces militaircs le people lui donne sa confiancc. 2. A far-seeing reply. & 0 plenty and confidence safety was assured even without soldiers, — i.e. every man would be a spear or bow. L. If it cannot be helped and one oi them must be dispensed with etc. omnino non possit aliter fieri quin demas etc. K. But if one were compelled to dispense with one etc. est absolu ment necessaire de negligcr une etc. 3. A noble reply. & Without food the people must die-, yet death is what man cannot escape, but if there be no confidence even though there be existence, there is no foot hold left, than which death would be happier. Hence death is better than losing faith with the people, that they also may rather die than lose faith with me. L. From of old etc.; but if the people have no faith in their iitlcrs there is no standing for the State. antiquitate, omnes obnoxii morti; at populus sine fidelitate non stabit. K. Without the confidence of the people in their rulers there can be no government. Couv sujets a la le peuple confiancc e'en est fait de lui. CBAPTKR VIII.— NATURE AND ART SYNONY MOUS.— 1.

was a high officer who disliked the veneer of his times, & IfJ A L- In a superior man it is only the substantial qualities which were compelled to dispense with one, which of these three should I forego first?" " Forego the forces," was the reply. 3. " Suppose," said Tzu Kung " I were compelled to eliminate another, which of the other two should I forego?" " The food," was the reply; " for from of old death has been the lot of all men, but a people without faith cannot stand."

i. Duke Ai enquired of Yu Jo saying: "It is a year of dearth, and we have not revenue enough for our needs; what is to be done? " 2. " Why not simply tithe the land?" replied Yu Jo. 3. " Why, with two-tenths," said the Duke, " I have still not enough, how could I manage with that one-tenth system?" 4.. " If the people enjoy plenty," was the rejoinder, " with whom will the Prince share want? But if the people are in want, with whom will the Prince share plenty?"

Chi being plagued with robbers, consulted Conucius, who answered him saying: " If you, Sir, be free from the love of wealth, although you pay them they not steal."

Chi asked the opinion of Confucius on government and said: " How would it do to execute the lawless for the good of the law-abiding?" " What need, Sir, is there of capital punishment in your administration?" responded Confucius. " If your aspirations are for good, Sir, the people will be good. The moral character of those in high position is the breeze, the character of those below is the grass. When the grass has the breeze upon it, it assuredly bends."

Chang asked what a man must be like in order to gain general estimation. 2. " What is it that you mean by general estimation?" enquired the Master. 3 " To ensure popularity abroad and to ensure it at home," replied Tzu Chang. 4. " That," said the Master, " is popularity, THE ANALECT. XII. XX. XXI. A I assurance knows never a misgiving, and so he ensures popularity abroad, as he also ensures it at home."

when Fan Ch'ih was rambling along with the Master under the trees at the Rain-altars, he re marked: " May I venture to ask how one may improve one's character, correct one's personal faults and discriminate in what is 2. "An excellent question," rejoined the Master. 3. "If a man put duty first and success after, will not that improve his character? If he attack his own failings instead of those of others, will he not remedy his personal faults? For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?"

i. Once when Fan Ch'ih asked the meaning of Virtue, the Master replied, " Love your fellow-men." On his asking the meaning of knowledge, the Master said: " Know your fellow-men." 2. Fan Ch'ih not having comprehended. 3. The Master added: " By promoting the

i. On Tzu Kung enquiring the duties of friendship the Master replied: "Advise him conscientiously and guide him discreetly. If he be unwilling, then cease; do not court humiliation."

The philosopher Tseng said: " The wise man by his culture gathers his friends, and by his friends developes his goodness of character."

i. When Tzu Lu asked about the art of government the Master replied: " Be in advance of them, shew them how to work." 2 On his asking for something more, the Master added: " Untiringly."

i. When Chung Kung was Minister for the House of Chi he asked for advice on the art of government, where upon the Master said: " Utilise first and foremost your subordinate officers, overlook their minor errors, and promote those who are worthy and capable." 2. " How may I recognise those are worthy and capable? " he asked. " Promote those

i. On Fan Ch'ih re questing to be taught agriculture, the Master replied, " I am not as good as an old farmer for that" When he asked to be taught gardening the Mastered answered, " I am not as good as an old gardener for that." 2. On Fan Ch'ih withdrawing the Master said: "What a littleminded man is Fan Hsu! 3. When a ruler loves good manners his people will not let themselves be disrespectful; when a ruler loves justice his people will not let themselves be unsubmissive; when a ruler loves good faith his people will not venture to be insincere; — and if he be

The Master said: " A man may be able to recite the three hundred Odes, but if, when given a post in the administration, he proves to be without practical ability, or when sent anywhere on a mission, he is unable of himself to answer a question, although his knowledge is extensive, of what use is it? "

The Master said: " If a ruler is himself upright his people will do their duty without orders; but if he himself be not upright, although he may order they will not obey."

The Master said: " Lu and Wei are brothers (even) in their government."

The Master said of Ching, a scion of the ducal House of Wei, that he dwelt well content in his house. When first he began to possess property he called it " A passable accumulation; " when he had prospered somewhat he called it, " Passably complete;' " and when he had amassed plenty he called it " Passably fine."