Analects

The Master said: " The wise man is intelligently not blindly loyal."

The Master said: " In teaching there should be no class distinctions."

The Master said: " Those whose are different do not make plans together."

- The Master said: " In language perspicuity is everything."

i. The State Band master Mien once called to see him. On arriving at the steps the Master said, " Here are the steps." On coming to the mat, he said, " Here is your mat." When all were seated the Master informed him: " So and so is here, so and so is there." 2. When the Bandmaster had gone, Tzu

i. Yang Huo wanted to see Confucius but Confucius would not go to see him, so he sent Confucius a present of a sucking pig. Confucius, timing his visit when the other would be out, went to tender ft a tRTyears do not wait for us." " That is so," said Confucius, " I will take office presently."

-The Master said: " By nature men nearly resemble each other; in practice they grow wide apart."

i. When the Master came to Wu-ch'eng he heard (everywhere) the sound of stringed instruments and singing; whereupon he smiled and laughingly said, " Why use a cleaver to kill a chicken? " 3. " A while ago, Sir," replied Tzu Yu, " I heard you say: ' When men of rank have learnt Wisdom they love their fellowmen; and ill H when the common people have learnt Wisdom they are easily commanded V 4. " My disciples! " said the Master, " Yen's remark is right. What I said before was only in jest."

i. When Kung-shan Fu-rao was holding Pi in revolt (against the House of Chi), he sent for the Master, who was inclined to go to him. 2. But Tzu Lu was displeased, and said: " Verily there is If nowhere at all to go, why then must you think of going to Kung-shan?" 3. Here is one calling me, and can he be doing it for nothing"? answered the Master. "If one be willing to employ me, may I not make an eastern Chou? "

Tzu Chang asked Confucius the meaning of Virtue, on which Confucious replied: " To be able everywhere one goes to carry five things into practice constitutes Virtue.'' On begging to know what they were, he was told: " They are respect, magnanimity, sincerity, earnestness, and kindness. With respect you will avoid insult, with magnanimity you will win all, with sincerity men will trust you, with earnestness you will have success, and with kindness you will be well fitted to command others."

i. Pi Hsi sent a formal invitation and the Master was inclined to go. 2. But Tzti Lu observed: " Once upon a time, I heard you say, Sir,- With the man who is personally engaged in a wrongful enterprise, the man of honour declines to

i. The Master said: "Yu, have you ever heard of the six good words and the six things that obscure them?" " Never," was the reply. 2. "Sit down then, and I will tell you." 3. " Love of kindness without a love to learn finds itself obscured by foolishness. Love of knowledge without a love to learn finds it it itself obscured by loose speculation. Love of honesty without a love to learn finds itself obscured by harmful candour. Love of straightforwardness without a love to learn finds itself obscured by warped judgment. Love of daring without a love to learn finds itself obscured by insubordination And love for strength of character without a love to learn finds itself obscured by intractability."

The Master said: "My young disdples, why do you not study the Poets? 2. Poetry is able to stimulate the mind, 3. it can train to observation, 4 it can encourage social intercourse, 5. it can modify the vexations of life; 6 from it the student learns to fulfil his more immediate duty to his parents, and his remoter duty to his Prince; 7 and in it he may become widely acquainted with the names of birds and beasts, plants and trees."

The Master said to his son Po Yii: "Have you done the Chou Nan and the Chao Nan? The man who does not do the Chou Nan and the Chao Nan is as if he stood with his face right up against a wall, eh?"

The Master said: " Of gems and silk be called offerings? ' Music! ' they say, ( Music! ' Can mere bells and drums be called music? "

The Master said: " He who assumes a stern appearance while inwardly he is a weakling, can only be compared with the common herd; indeed is he not like the thief who sneaks through or skulks over walls? "

The Master said: " To proclaim on the road what you hear on the is virtue away."

i. "These servile fellows! " said the Master. " How is it possible to serve one's Prince along with thfim? 2. Before obtaining their position they are in anxiety to get it, and when they have got it

i. "In olden times," said the Master, " the people had three faults, which now-a-days perhaps no longer exist. 2. High spirit in olden times meant liberty in detail, the high spirit of to-day means utter looseness. Dignity of old meant re serve, dignity to-day means resentment and

The Master " I hate the way in which purple robs red of its lustre; I hate the way the airs of Cheng?1 M pervert correct music; and I hate the way in which sharp tongues overthrow both states and families."

i. I wish I could do without speaking," said the Master. 2. " If you did not speak, Sir," said Tzu Kung, "what should we disciples pass on to replied the Master. " The four seasons run their courses and all things flourish, yet what speech has Heaven? "

Ju Pei wished to see Confucius, who excused himself on the ground of sickness, but when his messenger had gone out at the door, he took up his harpsichord and began to sing, so that Ju Pei might hear it.

i. Tsai Wo asking about the three years' mourning suggested that one year was long enough. 2. " If," said he, "a well-bred man be three years

The Master said: 11 How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything I Are there no checker or chess players? Even to do that is surely better than nothing at all."

Tzu Lu once asked: "Does a man of the superior class hold courage in estimation?" "Men of the superior class," said the Master, " titude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower order, with courage but without rectitude, who become robbers."

i. "Do men of the superior order detest others? " asked Tzu Kung. "They do detest others," answered the Master." " They detest men who divulge other people's misdeeds. They detest those low class people who slander their superiors. They detest the bold and mannerless. They detest the persistently forward who are yet obtuse." 2. "And have you, T'zu, those whom you detest?" he asked. "I detest those who count prying out information as wisdom. I detest those who count absence of modesty as courage. I detest those who count denouncing a man's private affairs as straightforward ' '

The Master said: "Of all people, maids and servants are hardest to keep in your house. If you are friendly with them they lose their deference; if you are reserved with them they resent it."

The Master said: " Tf a man reach forty and yet be disliked by his fellows, he will be so to the end."

i. The viscount of Wei withdrew from serving the tyrant Chou; the viscount of Chi became his slave; Pi Kan remonstrated with him and suffered death. 2. The Master said: " The Yin had three men of Virtue."

Hui of Liu-hsia filled the office of Chief Criminal Judge, but had been repeatedly dismissed, and people said to him, " Is it not time, sir, for you to be going elsewhere? " " If I do honest public service," said he, " where shall I go and not be often dismissed? And if I am willing to do dishonest public service, what need is there for me to leave the land of my parents? '

Duke Ching of Ch'i speaking of how he should said: " I cannot receive him on an equality with the Chief of the Chi house; I will receive him in a style between the lords of Chi and Meng." " But," he resumed, " I am old, and cannot make use of him." Confucius de parted.

The men of Ch'i sent to Lu a present of a troupe of female musicians, whom Chi accepted, and for three days no Court was held, whereupon Confucius took his departure. i CHAPTER V.— 1. Chieh Yii, an eccent ric man of Ch'u, one day came singing past Confucius' (carriage), saying. "Oh, Phoenix! Oh, Phoenix! What a fall is here I a As to the past reproof is useless, but the future may still be overtaken. Desist! Desist! Great is the peril of those who now fill office." 2. Confucius alighted, desiring to speak to him, but he hurriedly avoided the Sage, so he got no chance of a talk with him.

i. Ch'ang Chii and Chieh Ni were cultivating their land together, when Confucius was passing that way, so he sent to enquire for the ford. ' 2. "And who is that holding the reins in the carriage?" asked Ch'ang Chii. "It is K'ung Ch'iu " replied Tzu Lu. " Is it K'ung Ch'iuofLu?" he asked. "It is," was the reply. " Then he knows the ford," said he.

i. Once when Tzu Lu was following the Master on a journey he happened to fall behind. Meeting an old man carrying a basket on his staff, Tzu Lu asked him, "Have you seen my Master, sir?" "You," said the old man, "whose four limbs know not toil, and who cannot distinguish the five grains, who may your Master be? " With that he planted his staff in the ground and commenced weeding. 2. Tzu Lu joined his hands together in salutation and stood waiting. 3. "The old man kept Tzu Lu for the night, killed a fowl, prepared millet, and -gave him to eat, introducing also his two sons. XVIII. VII. THE ANALECTS. 3. L. kept Tsze-lu to pass the night in his house etc. feasted him. He also introduced to him etc. Z. paravit millium et apposuit illi. K. making millet pudding for him to eat etc. presented his two sons. Couv. I'invita a. passer la sa maison etc. at Confucius sent Tzu Lu etc, wishing to point out to him the duties of princes and ministers, but the old man, surmising Tzu Lu would soon return, departed early in order to cover up his tracks. L. Next day etc. 5. Not to take office. The g is taken by some to mean Confucius. C. -?1 -1?- narrated his Master's ideas. 65: 0? When the old man received Tzu Lu very arrogantly, the latter shewed him the more respect, and, seeing that the old man knew to introduce his two sons, he evidently recognized that the institutions of seniority were not to be discarded, hence Tzu Lu wished to shew him the logical outcome of what he already admitted.

L. 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 lie sets aside the duties that should be observed between sovereign and minister? Wishing to maintain etc., he allows that great relation to come to confusion. A superior man takes office and performs the lightcous duties belonging to it. As to the failure etc., he is aware of that. Z. Velle puram duties, even though he is well aware that right principles have ceased to make progress."

i. The men noted for withdrawal into private life were Po I, Shu Ch'i, Yii Chung, 1 1, Chu Chang, Hui of Liuhsia, and Shao Lien. 2. The Master observed: "Those of them who would neither abate their high to (the north of) the River; 4. the kettle drummer Wu penetrated to the river Han; 5. while Yang the assistant master, and Hsiang the player on the stone chime penet rated to (an island in) the sea.

The Duke of Chou ad dressing (his son), the Duke of Lu, said: " The wise prince does not neglect his relatives; nor does he cause his chief ministers to be discontented at his not employing then; he does not dismiss old servants from THE ANALLCTS. XVIII. X, XI. A office without some grave cause for it; nor does he expect one man to be capable of everything."

It is Chou that has possessed the eight valiant men, Po Ta, Po Kua, Chung T'u, Chung Hu, Shu Yeh, Shu Hsia, Chi Sui and Chi Wa.

Tzu Chang said: "A servant of the State, who in the presence of danger offers his life, whose first thought in presence of personal gain is whether it be right, whose first thought in sacrifice is rever- TiT An& and whose first thought in mourning is grief, — he commands approval."

Tzu Chang said: " If a man possess virtue without its enlarging him, if he believe in Truth but without steadfastness, how can you tell whether he has these things or not? "

The disciples of Tzu Hsia asked Tzu Chang concerning friend ship. "What does Tzu Hsia say?" he enquired. " Tzu Hsia says," they replied, " If a. man be suitable associate with him, if if! A a if he be unsuitable turn him away." " This is different from what I have been taught," said Tzu Chang. "A wise man honours the worthy and tolerates all; he commends the good and commiserates the incompetent. Am I a man of exceptional worth? Then whom among men may I not tolerate? Am I not a man of worth? Then others would be turning me away. Why should there be this turning of others away? "

Tzu Hsia said: " Even the inferior arts have certainly their attraction, but to go far into them involves a risk of their becoming a hindrance to progress, so the wise man lets them alone."

Tzu Hsia said: " He who day by day finds out where he is deficient, and who month by month never for gets that in which he has become proficient, may truly be called a lover of learning."

Tzu Hsia said: " Broad culture and a steady will, earnest investigation and personal reflection, — Virtue is to be found therein."

Tzu Hsiasaid: "As the various craftsmen dwell in their work shops that they may do their work effec tively, so the Wise man applies himself to study that he may carry his wisdom to perfection."

- Tzu Hsia said: inn. jL a it " The inferior man always embellishes his. mistakes."

Tseng Tsu said: " I have heard the Master observe that the filial piety of Meng Chuang Tzu might in other particulars be possible to other men, but his unaltered maintenance of his father's servants, and of his father's administration, — these they would hardly find possible."

When the Chief of the Meng family appointed Yang Fu as chief criminal judge, the latter came to ask advice of Tseng Tsu who replied: " The rulers have lost their principles, and for long the people have been disorganised, hence, when you discover evidence against a man, be grieved for and commiserate him and take no pleasure in your discovery."

- Tzu Kung said: " Even the iniquity of Chou was not as extreme as is stated. That is why the wise man abhors to dwell in the swamp, where all the evil of the world flows in."

-Tzu Kung said: " The transgressions of the Wise man are like eclipses of the sun or moon. When he transgresses all men look at him. When he recovers all men look up to him."

i. Kung-sun Ch'ao of Wei once enquired of Tzu Kung: " From whom did Chung Ni get his learning? " 2. " The doctrines of Wen and Wu have never yet fallen to the ground," replied Tzu Kung, "but have remained amongst men. Gifted men have kept in mind their nobler principles, while others not so gifted have kept in mind the minor, so that nowhere have the doctrines of Wen Wu been absent. From whom then, could our Master not learn? And, moreover, what need was there for him to have a regular teacher?"

i. Shu-sun Wushu talking to the high officers at Court, remarked: " Tzu Kung is a superior man to Chung Ni." 2. Tzu-fu Ching-potook and told this to Tzu Kung, who replied: " One might illustrate the position with the boundary wall of a building. As to my wall, it only reaches to the shoulder, and with a peep you may see whatever is of value in the house and home. 3. The Master's wall rises fathoms high, and unless you find the gate PI A and go inside, you cannot see the beauties of the temple and the richness of its host of officers. 4. But those who find the gate perhaps are few, — indeed does not His Honour's remark confirm this view? "

Shu-sun Wu-shu having spoken disparagingly of Chung Ni, Tzu Kung observed: " There is no use in doing that, for Chung Ni cannot be dis paraged. The excellences of others are mounds and hillocks, which may nevertheless be climbed over, but Chung Ni! he is the sun, the moon, which there is no way of climbing over, and though a man may desire to cut himself off from them, what harm does he do to the sun or moon? He drily shows that he has no idea of proportion."

once said to Tzu Kung: "You are too modest, Sir. How can Chung Ni be considered superior to you?" 2. " An educated man," replied Tzu Kung, " for a single expression is often deemed wise, and for a single expression is often deemed foolish, hence one