The Analects By Confucius

The Analects By Confucius

SECTION 4

Part 16

The head of the Chi family was going to attack Chwan-yu.
Zan Yu and Chi-lu had an interview with Confucius, and said, “Our chief,
Chil is going to commence operations against Chwan-yu.”

Confucius said, “Ch’iu, is it not you who are in fault here?
“Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to
preside over the sacrifices to the eastern Mang; moreover, it is in the
midst of the territory of our state; and its ruler is a minister in direct
connection with the sovereign: What has your chief to do with attacking it?
“

Zan Yu said, “Our master wishes the thing; neither of us two ministers
wishes it.”

Confucius said, “Ch’iu, there are the words of Chau Zan, -‘When he can put
forth his ability, he takes his place in the ranks of office; when he finds
himself unable to do so, he retires from it. How can he be used as a guide
to a blind man, who does not support him when tottering, nor raise him up
when fallen?’

“And further, you speak wrongly. When a tiger or rhinoceros escapes from
his cage; when a tortoise or piece of jade is injured in its
repository:-whose is the fault?”

Zan Yu said, “But at present, Chwan-yu is strong and near to Pi; if our
chief do not now take it, it will hereafter be a sorrow to his
descendants.”

Confucius said. “Ch’iu, the superior man hates those declining to say-‘I
want such and such a thing,’ and framing explanations for their conduct.

“I have heard that rulers of states and chiefs of families are not troubled
lest their people should be few, but are troubled lest they should not keep
their several places; that they are not troubled with fears of poverty, but
are troubled with fears of a want of contented repose among the people in
their several places. For when the people keep their several places, there
will be no poverty; when harmony prevails, there will be no scarcity of
people; and when there is such a contented repose, there will be no
rebellious upsettings.

“So it is.-Therefore, if remoter people are not submissive, all the
influences of civil culture and virtue are to be cultivated to attract them
to be so; and when they have been so attracted, they must be made contented
and tranquil.

“Now, here are you, Yu and Ch’iu, assisting your chief. Remoter people are
not submissive, and, with your help, he cannot attract them to him. In his
own territory there are divisions and downfalls, leavings and separations,
and, with your help, he cannot preserve it.

“And yet he is planning these hostile movements within the state.-I am
afraid that the sorrow of the Chi-sun family will not be on account of
Chwan-yu, but will be found within the screen of their own court.”

Confucius said, “When good government prevails in the empire, ceremonies,
music, and punitive military expeditions proceed from the son of Heaven.
When bad government prevails in the empire, ceremonies, music, and punitive
military expeditions proceed from the princes. When these things proceed
from the princes, as a rule, the cases will be few in which they do not
lose their power in ten generations. When they proceed from the great
officers of the princes, as a rule, the case will be few in which they do
not lose their power in five generations. When the subsidiary ministers of
the great officers hold in their grasp the orders of the state, as a rule
the cases will be few in which they do not lose their power in three
generations.

“When right principles prevail in the kingdom, government will not be in
the hands of the great officers.

“When right principles prevail in the kingdom, there will be no discussions
among the common people.”

Confucius said, “The revenue of the state has left the ducal house now for
five generations. The government has been in the hands of the great
officers for four generations. On this account, the descendants of the
three Hwan are much reduced.”

Confucius said, “There are three friendships which are advantageous, and
three which are injurious. Friendship with the uplight; friendship with the
sincere; and friendship with the man of much observation:-these are
advantageous. Friendship with the man of specious airs; friendship with the
insinuatingly soft; and friendship with the glib-tongued:-these are
injurious.”

Confucius said, “There are three things men find enjoyment in which are
advantageous, and three things they find enjoyment in which are injurious.
To find enjoyment in the discriminating study of ceremonies and music; to
find enjoyment in speaking of the goodness of others; to find enjoyment in
having many worthy friends:-these are advantageous. To find enjoyment in
extravagant pleasures; to find enjoyment in idleness and sauntering; to
find enjoyment in the pleasures of feasting:-these are injurious.”

Confucius said, “There are three errors to which they who stand in the
presence of a man of virtue and station are liable. They may speak when it
does not come to them to speak;-this is called rashness. They may not speak
when it comes to them to speak;-this is called concealment. They may speak
without looking at the countenance of their superior;-this is called
blindness.”

Confucius said, “There are three things which the superior man guards
against. In youth, when the physical powers are not yet settled, he guards
against lust. When he is strong and the physical powers are full of vigor,
he guards against quarrelsomeness. When he is old, and the animal powers
are decayed, he guards against covetousness.”

Confucius said, “There are three things of which the superior man stands in
awe. He stands in awe of the ordinances of Heaven. He stands in awe of
great men. He stands in awe of the words of sages.

“The mean man does not know the ordinances of Heaven, and consequently does
not stand in awe of them. He is disrespectful to great men. He makes sport
of the words of sages.”

Confucius said, “Those who are born with the possession of knowledge are
the highest class of men. Those who learn, and so readily get possession of
knowledge, are the next. Those who are dull and stupid, and yet compass the
learning, are another class next to these. As to those who are dull and
stupid and yet do not learn;-they are the lowest of the people.”

Confucius said, “The superior man has nine things which are subjects with
him of thoughtful consideration. In regard to the use of his eyes, he is
anxious to see clearly. In regard to the use of his ears, he is anxious to
hear distinctly. In regard to his countenance, he is anxious that it should
be benign. In regard to his demeanor, he is anxious that it should be
respectful. In regard to his speech, he is anxious that it should be
sincere. In regard to his doing of business, he is anxious that it should
be reverently careful. In regard to what he doubts about, he is anxious to
question others. When he is angry, he thinks of the difficulties his anger
may involve him in. When he sees gain to be got, he thinks of
righteousness.”

Confucius said, “Contemplating good, and pursuing it, as if they could not
reach it; contemplating evil! and shrinking from it, as they would from
thrusting the hand into boiling water:-I have seen such men, as I have
heard such words.

“Living in retirement to study their aims, and practicing righteousness to
carry out their principles:-I have heard these words, but I have not seen
such men.”

The Duke Ching of Ch’i had a thousand teams, each of four horses, but on
the day of his death, the people did not praise him for a single virtue.
Po-i and Shu-ch’i died of hunger at the foot of the Shau-yang mountains,
and the people, down to the present time, praise them.

“Is not that saying illustrated by this?”
Ch’an K’ang asked Po-yu, saying, “Have you heard any lessons from your
father different from what we have all heard?”

Po-yu replied, “No. He was standing alone once, when I passed below the
hall with hasty steps, and said to me, ‘Have you learned the Odes?’ On my
replying ‘Not yet,’ he added, If you do not learn the Odes, you will not be
fit to converse with.’ I retired and studied the Odes.

“Another day, he was in the same way standing alone, when I passed by below
the hall with hasty steps, and said to me, ‘Have you learned the rules of
Propriety?’ On my replying ‘Not yet,’ he added, ‘If you do not learn the
rules of Propriety, your character cannot be established.’ I then retired,
and learned the rules of Propriety.

“I have heard only these two things from him.”
Ch’ang K’ang retired, and, quite delighted, said, “I asked one thing, and I
have got three things. I have heard about the Odes. I have heard about the
rules of Propriety. I have also heard that the superior man maintains a
distant reserve towards his son.”

The wife of the prince of a state is called by him Fu Zan. She calls
herself Hsiao T’ung. The people of the state call her Chun Fu Zan, and, to
the people of other states, they call her K’wa Hsiao Chun. The people of
other states also call her Chun Fu Zan.

Part 17

Yang Ho wished to see Confucius, but Confucius would not go to see him. On
this, he sent a present of a pig to Confucius, who, having chosen a time
when Ho was not at home went to pay his respects for the gift. He met him,
however, on the way.

Ho said to Confucius, “Come, let me speak with you.” He then asked, “Can he
be called benevolent who keeps his jewel in his bosom, and leaves his
country to confusion?” Confucius replied, “No.” “Can he be called wise, who
is anxious to be engaged in public employment, and yet is constantly losing
the opportunity of being so?” Confucius again said, “No.” “The days and
months are passing away; the years do not wait for us.” Confucius said,
“Right; I will go into office.”

The Master said, “By nature, men are nearly alike; by practice, they get to
be wide apart.”

The Master said, “There are only the wise of the highest class, and the
stupid of the lowest class, who cannot be changed.”

The Master, having come to Wu-ch’ang, heard there the sound of stringed
instruments and singing.

Well pleased and smiling, he said, “Why use an ox knife to kill a fowl?”

Tsze-yu replied, “Formerly, Master, I heard you say,-‘When the man of high
station is well instructed, he loves men; when the man of low station is
well instructed, he is easily ruled.'”

The Master said, “My disciples, Yen’s words are right. What I said was only
in sport.”

Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion,
invited the Master to visit him, who was rather inclined to go.

Tsze-lu was displeased. and said, “Indeed, you cannot go! Why must you
think of going to see Kung-shan?”

The Master said, “Can it be without some reason that he has invited ME? If
any one employ me, may I not make an eastern Chau?”

Tsze-chang asked Confucius about perfect virtue. Confucius said, “To be
able to practice five things everywhere under heaven constitutes perfect
virtue.” He begged to ask what they were, and was told, “Gravity,
generosity of soul, sincerity, earnestness, and kindness. If you are grave,
you will not be treated with disrespect. If you are generous, you will win
all. If you are sincere, people will repose trust in you. If you are
earnest, you will accomplish much. If you are kind, this will enable you to
employ the services of others.

Pi Hsi inviting him to visit him, the Master was inclined to go.
Tsze-lu said, “Master, formerly I have heard you say, ‘When a man in his
own person is guilty of doing evil, a superior man will not associate with
him.’ Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to
him, what shall be said?”

The Master said, “Yes, I did use these words. But is it not said, that, if
a thing be really hard, it may be ground without being made thin? Is it not
said, that, if a thing be really white, it may be steeped in a dark fluid
without being made black?

“Am I a bitter gourd? How can I be hung up out of the way of being eaten?”

The Master said, “Yu, have you heard the six words to which are attached
six becloudings?” Yu replied, “I have not.”

“Sit down, and I will tell them to you.
“There is the love of being benevolent without the love of learning;-the
beclouding here leads to a foolish simplicity. There is the love of knowing
without the love of learning;-the beclouding here leads to dissipation of
mind. There is the love of being sincere without the love of learning;-the
beclouding here leads to an injurious disregard of consequences. There is
the love of straightforwardness without the love of learning;-the
beclouding here leads to rudeness. There is the love of boldness without
the love of learning;-the beclouding here leads to insubordination. There
is the love of firmness without the love of learning;-the beclouding here
leads to extravagant conduct.”

The Master said, “My children, why do you not study the Book of Poetry?

“The Odes serve to stimulate the mind.
“They may be used for purposes of self-contemplation.
“They teach the art of sociability.
“They show how to regulate feelings of resentment.
“From them you learn the more immediate duty of serving one’s father, and
the remoter one of serving one’s prince.

“From them we become largely acquainted with the names of birds, beasts,
and plants.”

The Master said to Po-yu, “Do you give yourself to the Chau-nan and the
Shao-nan. The man who has not studied the Chau-nan and the Shao-nan is like
one who stands with his face right against a wall. Is he not so?” The
Master said, “‘It is according to the rules of propriety,’ they say.-‘It is
according to the rules of propriety,’ they say. Are gems and silk all that
is meant by propriety? ‘It is music,’ they say.-‘It is music,’ they say.
Are hers and drums all that is meant by music?”

The Master said, “He who puts on an appearance of stern firmness, while
inwardly he is weak, is like one of the small, mean people;-yea, is he not
like the thief who breaks through, or climbs over, a wall?”

The Master said, “Your good, careful people of the villages are the thieves
of virtue.”

The Master said, To tell, as we go along, what we have heard on the way, is
to cast away our virtue.”

The Master said, “There are those mean creatures! How impossible it is
along with them to serve one’s prince!

“While they have not got their aims, their anxiety is how to get them. When
they have got them, their anxiety is lest they should lose them.

“When they are anxious lest such things should be lost, there is nothing to
which they will not proceed.”

The Master said, “Anciently, men had three failings, which now perhaps are
not to be found.

“The high-mindedness of antiquity showed itself in a disregard of small
things; the high-mindedness of the present day shows itself in wild
license. The stern dignity of antiquity showed itself in grave reserve; the
stern dignity of the present day shows itself in quarrelsome perverseness.
The stupidity of antiquity showed itself in straightforwardness; the
stupidity of the present day shows itself in sheer deceit.”

The Master said, “Fine words and an insinuating appearance are seldom
associated with virtue.”

The Master said, “I hate the manner in which purple takes away the luster
of vermilion. I hate the way in which the songs of Chang confound the music
of the Ya. I hate those who with their sharp mouths overthrow kingdoms and
families.”

The Master said, “I would prefer not speaking.”
Tsze-kung said, “If you, Master, do not speak, what shall we, your
disciples, have to record?”

The Master said, “Does Heaven speak? The four seasons pursue their courses,
and all things are continually being produced, but does Heaven say
anything?”

Zu Pei wished to see Confucius, but Confucius declined, on the ground of
being sick, to see him. When the bearer of this message went out at the
door, the Master took his lute and sang to it, in order that Pei might hear
him.

Tsai Wo asked about the three years’ mourning for parents, saying that one
year was long enough.

“If the superior man,” said he, “abstains for three years from the
observances of propriety, those observances will be quite lost. If for
three years he abstains from music, music will be ruined. Within a year the
old grain is exhausted, and the new grain has sprung up, and, in procuring
fire by friction, we go through all the changes of wood for that purpose.
After a complete year, the mourning may stop.”

The Master said, “If you were, after a year, to eat good rice, and wear
embroidered clothes, would you feel at ease?” “I should,” replied Wo.

The Master said, “If you can feel at ease, do it. But a superior man,
during the whole period of mourning, does not enjoy pleasant food which he
may eat, nor derive pleasure from music which he may hear. He also does not
feel at ease, if he is comfortably lodged. Therefore he does not do what
you propose. But now you feel at ease and may do it.”

Tsai Wo then went out, and the Master said, “This shows Yu’s want of
virtue. It is not till a child is three years old that it is allowed to
leave the arms of its parents. And the three years’ mourning is universally
observed throughout the empire. Did Yu enjoy the three years’ love of his
parents?”

The Master said, “Hard is it to deal with who will stuff himself with food
the whole day, without applying his mind to anything good! Are there not
gamesters and chess players? To be one of these would still be better than
doing nothing at all.”

Tsze-lu said, “Does the superior man esteem valor?” The Master said, “The
superior man holds righteousness to be of highest importance. A man in a
superior situation, having valor without righteousness, will be guilty of
insubordination; one of the lower people having valor without
righteousness, will commit robbery.”

Tsze-kung said, “Has the superior man his hatreds also?” The Master said,
“He has his hatreds. He hates those who proclaim the evil of others. He
hates the man who, being in a low station, slanders his superiors. He hates
those who have valor merely, and are unobservant of propriety. He hates
those who are forward and determined, and, at the same time, of contracted
understanding.”

The Master then inquired, “Ts’ze, have you also your hatreds?” Tsze-kung
replied, “I hate those who pry out matters, and ascribe the knowledge to
their wisdom. I hate those who are only not modest, and think that they are
valorous. I hate those who make known secrets, and think that they are
straightforward.”

The Master said, “Of all people, girls and servants are the most difficult
to behave to. If you are familiar with them, they lose their humility. If
you maintain a reserve towards them, they are discontented.”

The Master said, “When a man at forty is the object of dislike, he will
always continue what he is.”

Part 18

The Viscount of Wei withdrew from the court. The Viscount of Chi became a
slave to Chau. Pi-kan remonstrated with him and died.

Confucius said, “The Yin dynasty possessed these three men of virtue.”

Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his
office. Some one said to him, “Is it not yet time for you, sir, to leave
this?” He replied, “Serving men in an upright way, where shall I go to, and
not experience such a thrice-repeated dismissal? If I choose to serve men
in a crooked way, what necessity is there for me to leave the country of my
parents?”

The duke Ching of Ch’i, with reference to the manner in which he should
treat Confucius, said, “I cannot treat him as I would the chief of the Chi
family. I will treat him in a manner between that accorded to the chief of
the Chil and that given to the chief of the Mang family.” He also said, “I
am old; I cannot use his doctrines.” Confucius took his departure.

The people of Ch’i sent to Lu a present of female musicians, which Chi Hwan
received, and for three days no court was held. Confucius took his
departure.

The madman of Ch’u, Chieh-yu, passed by Confucius, singing and saying, “O
FANG! O FANG! How is your virtue degenerated! As to the past, reproof is
useless; but the future may still be provided against. Give up your vain
pursuit. Give up your vain pursuit. Peril awaits those who now engage in
affairs of government.”

Confucius alighted and wished to converse with him, but Chieh-yu hastened
away, so that he could not talk with him.

Ch’ang-tsu and Chieh-ni were at work in the field together, when Confucius
passed by them, and sent Tsze-lu to inquire for the ford.

Ch’ang-tsu said, “Who is he that holds the reins in the carriage there?”
Tsze-lu told him, “It is K’ung Ch’iu.’, “Is it not K’ung of Lu?” asked he.
“Yes,” was the reply, to which the other rejoined, “He knows the ford.”

Tsze-lu then inquired of Chieh-ni, who said to him, “Who are you, sir?” He
answered, “I am Chung Yu.” “Are you not the disciple of K’ung Ch’iu of Lu?”
asked the other. “I am,” replied he, and then Chieh-ni said to him,
“Disorder, like a swelling flood, spreads over the whole empire, and who is
he that will change its state for you? Rather than follow one who merely
withdraws from this one and that one, had you not better follow those who
have withdrawn from the world altogether?” With this he fell to covering up
the seed, and proceeded with his work, without stopping.

Tsze-lu went and reported their remarks, when the Master observed with a
sigh, “It is impossible to associate with birds and beasts, as if they were
the same with us. If I associate not with these people,-with mankind,-with
whom shall I associate? If right principles prevailed through the empire,
there would be no use for me to change its state.”

Tsze-lu, following the Master, happened to fall behind, when he met an old
man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu
said to him, “Have you seen my master, sir?” The old man replied, “Your
four limbs are unaccustomed to toil; you cannot distinguish the five kinds
of grain:-who is your master?” With this, he planted his staff in the
ground, and proceeded to weed.

Tsze-lu joined his hands across his breast, and stood before him.
The old man kept Tsze-lu to pass the night in his house, killed a fowl,
prepared millet, and feasted him. He also introduced to him his two sons.

Next day, Tsze-lu went on his way, and reported his adventure. The Master
said, “He is a recluse,” and sent Tsze-lu back to see him again, but when
he got to the place, the old man was gone.

Tsze-lu then said to the family, “Not to take office is not righteous. If
the relations between old and young may not be neglected, how is it that he
sets aside the duties that should be observed between sovereign and
minister? Wishing to maintain his personal purity, he allows that great
relation to come to confusion. A superior man takes office, and performs
the righteous duties belonging to it. As to the failure of right principles
to make progress, he is aware of that.”

The men who have retired to privacy from the world have been Po-i,
Shu-ch’i, Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

The Master said, “Refusing to surrender their wills, or to submit to any
taint in their persons; such, I think, were Po-i and Shu-ch’i.

“It may be said of Hui of Liu-hsia! and of Shaolien, that they surrendered
their wills, and submitted to taint in their persons, but their words
corresponded with reason, and their actions were such as men are anxious to
see. This is all that is to be remarked in them.

“It may be said of Yu-chung and I-yi, that, while they hid themselves in
their seclusion, they gave a license to their words; but in their persons,
they succeeded in preserving their purity, and, in their retirement, they
acted according to the exigency of the times.

“I am different from all these. I have no course for which I am
predetermined, and no course against which I am predetermined.”

The grand music master, Chih, went to Ch’i.
Kan, the master of the band at the second meal, went to Ch’u. Liao, the
band master at the third meal, went to Ts’ai. Chueh, the band master at the
fourth meal, went to Ch’in.

Fang-shu, the drum master, withdrew to the north of the river.
Wu, the master of the hand drum, withdrew to the Han.
Yang, the assistant music master, and Hsiang, master of the musical stone,
withdrew to an island in the sea.

The duke of Chau addressed his son, the duke of Lu, saying, “The virtuous
prince does not neglect his relations. He does not cause the great
ministers to repine at his not employing them. Without some great cause, he
does not dismiss from their offices the members of old families. He does
not seek in one man talents for every employment.”

To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu,
Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.

Part 19

Tsze-chang said, “The scholar, trained for public duty, seeing threatening
danger, is prepared to sacrifice his life. When the opportunity of gain is
presented to him, he thinks of righteousness. In sacrificing, his thoughts
are reverential. In mourning, his thoughts are about the grief which he
should feel. Such a man commands our approbation indeed

Tsze-chang said, “When a man holds fast to virtue, but without seeking to
enlarge it, and believes in right principles, but without firm sincerity,
what account can be made of his existence or non-existence?”

The disciples of Tsze-hsia asked Tsze-chang about the principles that
should characterize mutual intercourse. Tsze-chang asked, “What does
Tsze-hsia say on the subject?” They replied, “Tsze-hsia says: ‘Associate
with those who can advantage you. Put away from you those who cannot do
so.'” Tsze-chang observed, “This is different from what I have learned. The
superior man honors the talented and virtuous, and bears with all. He
praises the good, and pities the incompetent. Am I possessed of great
talents and virtue?-who is there among men whom I will not bear with? Am I
devoid of talents and virtue?-men will put me away from them. What have we
to do with the putting away of others?”

Tsze-hsia said, “Even in inferior studies and employments there is
something worth being looked at; but if it be attempted to carry them out
to what is remote, there is a danger of their proving inapplicable.
Therefore, the superior man does not practice them.”

Tsze-hsia said, “He, who from day to day recognizes what he has not yet,
and from month to month does not forget what he has attained to, may be
said indeed to love to learn.”

Tsze-hsia said, “There are learning extensively, and having a firm and
sincere aim; inquiring with earnestness, and reflecting with
self-application:-virtue is in such a course.”

Tsze-hsia said, “Mechanics have their shops to dwell in, in order to
accomplish their works. The superior man learns, in order to reach to the
utmost of his principles.”

Tsze-hsia said, “The mean man is sure to gloss his faults.”
Tsze-hsia said, “The superior man undergoes three changes. Looked at from a
distance, he appears stern; when approached, he is mild; when he is heard
to speak, his language is firm and decided.”

Tsze-hsia said, “The superior man, having obtained their confidence, may
then impose labors on his people. If he have not gained their confidence,
they will think that he is oppressing them. Having obtained the confidence
of his prince, one may then remonstrate with him. If he have not gained his
confidence, the prince will think that he is vilifying him.”

Tsze-hsia said, “When a person does not transgress the boundary line in the
great virtues, he may pass and repass it in the small virtues.”

Tsze-yu said, “The disciples and followers of Tsze-hsia, in sprinkling and
sweeping the ground, in answering and replying, in advancing and receding,
are sufficiently accomplished. But these are only the branches of learning,
and they are left ignorant of what is essential.-How can they be
acknowledged as sufficiently taught?”

Tsze-hsia heard of the remark and said, “Alas! Yen Yu is wrong. According
to the way of the superior man in teaching, what departments are there
which he considers of prime importance, and delivers? what are there which
he considers of secondary importance, and allows himself to be idle about?
But as in the case of plants, which are assorted according to their
classes, so he deals with his disciples. How can the way of a superior man
be such as to make fools of any of them? Is it not the sage alone, who can
unite in one the beginning and the consummation of learning?”

Tsze-hsia said, “The officer, having discharged all his duties, should
devote his leisure to learning. The student, having completed his learning,
should apply himself to be an officer.”

Tsze-hsia said, “Mourning, having been carried to the utmost degree of
grief, should stop with that.”

Tsze-hsia said, “My friend Chang can do things which are hard to be done,
but yet he is not perfectly virtuous.”

The philosopher Tsang said, “How imposing is the manner of Chang! It is
difficult along with him to practice virtue.”

The philosopher Tsang said, “I heard this from our Master: ‘Men may not
have shown what is in them to the full extent, and yet they will be found
to do so, on the occasion of mourning for their parents.”

The philosopher Tsang said, “I have heard this from our Master:-‘The filial
piety of Mang Chwang, in other matters, was what other men are competent
to, but, as seen in his not changing the ministers of his father, nor his
father’s mode of government, it is difficult to be attained to.'”

The chief of the Mang family having appointed Yang Fu to be chief criminal
judge, the latter consulted the philosopher Tsang. Tsang said, “The rulers
have failed in their duties, and the people consequently have been
disorganized for a long time. When you have found out the truth of any
accusation, be grieved for and pity them, and do not feel joy at your own
ability.”

Tsze-kung said, “Chau’s wickedness was not so great as that name implies.
Therefore, the superior man hates to dwell in a low-lying situation, where
all the evil of the world will flow in upon him.”

Tsze-kung said, “The faults of the superior man are like the eclipses of
the sun and moon. He has his faults, and all men see them; he changes
again, and all men look up to him.”

Kung-sun Ch’ao of Wei asked Tszekung, saying. “From whom did Chung-ni get
his learning?”

Tsze-kung replied, “The doctrines of Wan and Wu have not yet fallen to the
ground. They are to be found among men. Men of talents and virtue remember
the greater principles of them, and others, not possessing such talents and
virtue, remember the smaller. Thus, all possess the doctrines of Wan and
Wu. Where could our Master go that he should not have an opportunity of
learning them? And yet what necessity was there for his having a regular
master?”

Shu-sun Wu-shu observed to the great officers in the court, saying,
“Tsze-kung is superior to Chung-ni.”

Tsze-fu Ching-po reported the observation to Tsze-kung, who said, “Let me
use the comparison of a house and its encompassing wall. My wall only
reaches to the shoulders. One may peep over it, and see whatever is
valuable in the apartments.

“The wall of my Master is several fathoms high. If one do not find the door
and enter by it, he cannot see the ancestral temple with its beauties, nor
all the officers in their rich array.

“But I may assume that they are few who find the door. Was not the
observation of the chief only what might have been expected?”

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, “It is
of no use doing so. Chung-ni cannot be reviled. The talents and virtue of
other men are hillocks and mounds which may be stepped over. Chung-ni is
the sun or moon, which it is not possible to step over. Although a man may
wish to cut himself off from the sage, what harm can he do to the sun or
moon? He only shows that he does not know his own capacity.

Ch’an Tsze-ch’ in, addressing Tsze-kung, said, “You are too modest. How can
Chung-ni be said to be superior to you?”

Tsze-kung said to him, “For one word a man is often deemed to be wise, and
for one word he is often deemed to be foolish. We ought to be careful
indeed in what we say.

“Our Master cannot be attained to, just in the same way as the heavens
cannot be gone up by the steps of a stair.

“Were our Master in the position of the ruler of a state or the chief of a
family, we should find verified the description which has been given of a
sage’s rule:-he would plant the people, and forthwith they would be
established; he would lead them on, and forthwith they would follow him; he
would make them happy, and forthwith multitudes would resort to his
dominions; he would stimulate them, and forthwith they would be harmonious.
While he lived, he would be glorious. When he died, he would be bitterly
lamented. How is it possible for him to be attained to?”

Part 20

Yao said, “Oh! you, Shun, the Heaven-determined order of succession now
rests in your person. Sincerely hold fast the due Mean. If there shall be
distress and want within the four seas, the Heavenly revenue will come to a
perpetual end.”

Shun also used the same language in giving charge to Yu.
T’ang said, “I the child Li, presume to use a dark-colored victim, and
presume to announce to Thee, O most great and sovereign God, that the
sinner I dare not pardon, and thy ministers, O God, I do not keep in
obscurity. The examination of them is by thy mind, O God. If, in my person,
I commit offenses, they are not to be attributed to you, the people of the
myriad regions. If you in the myriad regions commit offenses, these
offenses must rest on my person.”

Chau conferred great gifts, and the good were enriched.
“Although he has his near relatives, they are not equal to my virtuous men.
The people are throwing blame upon me, the One man.”

He carefully attended to the weights and measures, examined the body of the
laws, restored the discarded officers, and the good government of the
kingdom took its course.

He revived states that had been extinguished, restored families whose line
of succession had been broken, and called to office those who had retired
into obscurity, so that throughout the kingdom the hearts of the people
turned towards him.

What he attached chief importance to were the food of the people, the
duties of mourning, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose
trust in him. By his earnest activity, his achievements were great. By his
justice, all were delighted.

Tsze-chang asked Confucius, saying, “In what way should a person in
authority act in order that he may conduct government properly?” The Master
replied, “Let him honor the five excellent, and banish away the four bad,
things;-then may he conduct government properly.” Tsze-chang said, “What
are meant by the five excellent things?” The Master said, “When the person
in authority is beneficent without great expenditure; when he lays tasks on
the people without their repining; when he pursues what he desires without
being covetous; when he maintains a dignified ease without being proud;
when he is majestic without being fierce.”

Tsze-chang said, “What is meant by being beneficent without great
expenditure?” The Master replied, “When the person in authority makes more
beneficial to the people the things from which they naturally derive
benefit;-is not this being beneficent without great expenditure? When he
chooses the labors which are proper, and makes them labor on them, who will
repine? When his desires are set on benevolent government, and he secures
it, who will accuse him of covetousness? Whether he has to do with many
people or few, or with things great or small, he does not dare to indicate
any disrespect;-is not this to maintain a dignified ease without any pride?
He adjusts his clothes and cap, and throws a dignity into his looks, so
that, thus dignified, he is looked at with awe;-is not this to be majestic
without being fierce?”

Tsze-chang then asked, “What are meant by the four bad things?” The Master
said, “To put the people to death without having instructed them;-this is
called cruelty. To require from them, suddenly, the full tale of work,
without having given them warning;-this is called oppression. To issue
orders as if without urgency, at first, and, when the time comes, to insist
on them with severity;-this is called injury. And, generally, in the giving
pay or rewards to men, to do it in a stingy way;-this is called acting the
part of a mere official.”

The Master said, “Without recognizing the ordinances of Heaven, it is
impossible to be a superior man.

“Without an acquaintance with the rules of Propriety, it is impossible for
the character to be established.

“Without knowing the force of words, it is impossible to know men.”

THE END