-
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
The Sayings of Confucius
.
The Harvard Classics.
1909
–
14.
CONTENTS
·
BOOK CONTENTS
Introductory Note
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1
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
Introductory Note
THE NAME Confucius is the
latinized form of the Chinese characters,
K
?
ung Foo-tsze, meaning,
“
The master, K
?
ung.
”
The bearer of
this name
was
born
of
an
ancient
and
distinguished
family
in
the
district
of
Tsow,
in the present province of Shen-tung,
China, B. C. 551. His father was
a
soldier of reputation and governor of Tsow, but
not a man of wealth.
Confucius married
at nineteen, and in his early manhood held a minor
office; but within a few years he
became a public teacher, and soon
attracted numerous disciples. Rising in
reputation, he was invited to
the court
of Chow,
where
he
investigated the traditional ceremonies and
maxims of the ruling dynasty; and in
the following year visited another
state where he studied the ancient
music. When he was nearly fifty, in
the
year
500
B.
C.,
he
again
took
office,
becoming
in
turn
chief
magistrate
of
the
town
of
Chung-too,
Assistant-Superintendent
of
Works
to
the
Ruler
of Loo, and finally
Minister of Crime. In spite of almost miraculous
efficiency, he
lost the
support of his ruler in 496 B. C.; and until his
death
in
478
B.
C.,
he
wandered
from
state
to
state,
sometimes
well-treated,
sometimes enduring severe hardships, always
saddened by
the refusal of the
turbulent potentates to be guided by his
beneficent
counsels.
No
sooner
was
he
dead,
however,
than
his
wisdom
was
recognized
by
peasant and
emperor
alike;
admiration
rose
to
veneration,
veneration
to worship.
Sacrifices were offered to him, temples built in
his honor,
and a cult established which
has lasted almost two thousand years. 1
Confucius
did
not
regard
himself
as
an
innovator,
but
as
the
conservator
of
ancient
truth
and
ceremonial
propriety.
He
dealt
with
neither
theology
nor metaphysics, but with moral and
political conduct. 2
The Lun Yu,
Analects or
Sayings of
Confucius, were probably compiled,
says
Legge,
“
by
the
disciples
of
the
disciples
of
the
sage,
making
free
use
of
the
written
memorials
concerning
him
which
they
had
received,
and
the
oral statements which they had heard, from their
several masters.
And we shall not be
far wrong, if we determine its date as about the
beginning
of
the
third,
or
the
end
of
the
fourth
century
before
Christ.
”
3
2
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
I
[1] THE
MASTER
said:
“
In
learning
and
straightway
practising
is
there
not
pleasure
also?
When
friends
gather
round
from
afar
do
we
not
rejoice?
Whom
lack of fame cannot vex is not he a
gentleman?
”
[2]
Yu-tzu 1 said:
“
A dutiful
son and brother is seldom fond of
thwarting those over him: a man
unwilling to thwart those over him is
never given to crime. A gentleman
nurses the roots: when the root has
taken, the truth will grow; and what
are the roots
of love, but
the duty
of son and of
brother?
”
[3]
The Master said:
“
Honeyed
words and flattering looks seldom
speak
of love.
”
[4]
Tseng-tzu 2 said:
“
Thrice
daily I ask myself:
‘
Have I
been
unfaithful in dealing for others?
Have I been untrue to friends? Do I
practise what I
preach?
’
”
[5] The
Master
said:
“
To
guide
a
land
of
a
thousand
chariots,
honour
business,
be
true
and
sparing,
love
the
people,
and
time
thy
claims
upon
them.
”
[6] The Master said:
“
The young should be dutiful
at home, modest
abroad, heedful and
true, full of goodwill for the many, close friends
with
love;
and
should
they
have
strength
to
spare,
let
them
spend
it
upon
the arts.
”
[7] Tzu-hsia
3
said:
“
If
a
man
honour
worth
and
forsake
lust,
serve
father and mother with all his
strength, be ready to give his life for
the
king, and
keep
faith
with
his
friends; though men
may
call
him
rude,
I call him
learned.
”
[8]
The Master said:
“
Of a
gentleman who is frivolous none stand
in awe, nor can his learning be sound.
Make faithfulness and truth thy
masters: have no friends unlike
thyself: be not ashamed to mend thy
faults.
”
[9] Tseng-tzu 4 said:
“
Respect death and recall
forefathers, the
good in men will again
grow sturdy.
”
[10] Tzu-
ch
?
in 5 said to Tzu-kung 6:
“
The Master, on coming to a
country,
learns
all
about
the
government:
does
he
ask,
or
is
it
told
him?
”
Tzu-kung said:
“
The Master
learns it by his warmth and honesty, by
politeness,
modesty,
and
yielding.
The
way
that
the
Master
asks
is
unlike
other
men
’
s
asking.
”
[11]
The
Master
said:
“
As
long
as
his
father
lives
a
son
should
study
his
wishes;
after
he
is
dead,
he
should
study
his
life.
If
for
three
years
he do
not forsake his father
’
s
ways, he may be called
dutiful.
”
3
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
[12] Yu-tzu 7 said:
“
In daily courtesy ease is
of price. This was
the
beauty
of
the
old
kings
’
ways;
this
they
followed
in
small
and
great.
But
knowing this, it is not right to give way to ease,
unchecked by
courtesy. This also is
wrong.
”
[13]
Yu-tzu
said:
“
If
promises hug the
right,
word
can be kept:
if
attentions
are bounded by courtesy, shame will be banished:
heroes may
be worshipped, if we choose
them aright.
”
[14] The Master said:
“
A gentleman who is not a
greedy eater, nor
a lover of ease at
home, who is earnest in deed and careful of
speech,
who seeks the righteous and
profits by them, may be called fond of
learning.
”
[15] Tzu-kung said:
“
Poor, but no flatterer;
rich, but not proud.
How were
that?
”
< br>“
Good,
”
said
the Master;
“
but better
still were poor, yet merry;
rich, yet
courteous.
”
Tzu-kung
said:
“
Where
the
poem
says:
‘
If
ye
cut,
if
ye
file,
If ye polish and
grind
’
;
is that
what is meant?
”
The
Master
said:
“
Now
I
can
talk
of
poetry
to
thee,
Tz
?
u.
Given
a
clue,
thou canst find the
way.
”
[16]
The
Master
said:
“
Not
to
be
known
should
not
grieve
you:
grieve
that ye know not
men.
”
Note 1. Disciples.
4
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
II
[1] THE
MASTER
said:
“
In
governing,
cleave
to
good;
as
the
north
star
holds his place, and the multitude of
stars revolve upon him.
”
[2] The Master said:
“
To sum up the three hundred
songs in a word,
they are free from
evil thought.
”
[3] The Master said:
“
Guide the people by law,
subdue them by
punishment; they may
shun crime, but will be void of shame. Guide them
by example, subdue them by courtesy;
they will learn shame, and come to
be
good.
”
[4]
The Master said:
“
At
fifteen, I was bent on study; at thirty,
I could stand; at forty, doubts ceased;
at fifty, I understood the laws
of
Heaven;
at
sixty,
my
ears
obeyed
me;
at
seventy,
I
could
do
as
my
heart
lusted, and never swerve from
right.
”
[5] Meng Yi asked the duty of a
son.
The Master said:
“
Obedience.
”
< br>
As Fan
Ch
?
ih
1 was
driving him, the
Master said:
“
Meng-sun 2 asked me
the duty of a son; I answered
‘
Obedience.
’
”
“
What
did ye mean?
”
said Fan
Ch
?
ih.
“
To
serve
our
parents
with
courtesy
whilst
they
live,
”
said
the
Master;
“
to
bury
them
with
all
courtesy
when
they die;
and to
worship
them with
all
courtesy.
”
[6]
Meng Wu asked the duty of a son.
The
Master said:
“
What weighs on
your father and mother is concern
for
your health.
”
[7] Tzu-yu 3 asked the duty of a
son.
The
Master
said:
“
To-day
a
man
is
called
dutiful
if
he
keep
his
father
and mother. But we
keep both our dogs and horses, and unless we
honour
parents, is it not all
one?
”
[8]
Tzu-hsia asked the duty of a son.
The
Master said:
“
Our manner is
the hard part. For the young to be
a
stay in toil, and leave the wine and cakes to
their elders, is this
to fulfil their
duty?
”
[9]
The Master said:
“
If I talk
all day to Hui, 4 like a dullard,
he
never stops me. But when he is gone, if I pry into
his life, I find
he can do what I say.
No, Hui is no dullard.
”
5
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
[10] The Master said:
“
Look at a
man
’
s acts; watch his
motives;
find
out
what
pleases
him:
can
the
man
evade
you?
Can
the
man
evade
you?
”
[11]
The Master said:
“
Who keeps
the old akindle and adds new
knowledge
is fitted to be a teacher.
”
[12] The Master said:
“
A gentleman is not a
vessel.
”
[13]
Tzu-kung asked, What is a gentleman?
The Master said:
“
He puts
words into deed first, and sorts what he
says to the
deed.
”
[14]
The Master said:
“
A
gentleman is broad and fair: the vulgar
are biassed and
petty.
”
[15]
The Master said:
“
Study
without thought is vain: thought
without study is
dangerous.
”
[16]
The Master said:
“
Work on
strange doctrines does
harm.
”
[17]
The
Master
said:
“
Yu,
5
shall
I
teach
thee
what
is
understanding?
To
know
what
we
know,
and
know
what
we
do
not
know,
that
is
understanding.
”
[18] Tzu-chang 6 studied with an
eye to pay.
The Master said:
“
Listen much, keep silent
when in
doubt,
and
always
take heed of the
tongue; thou wilt make few mistakes. See much,
beware
of pitfalls, and always give
heed to thy walk; thou wilt have little to
rue. If thy words are seldom wrong, thy
deeds leave little to rue, pay
will
follow.
”
[19]
Duke
Ai
7
asked:
“
What
should
be
done
to
make
the
people
loyal?
”
Confucius answered:
“
Exalt the straight, set
aside the crooked, the
people will be
loyal. Exalt the crooked, set aside the straight,
the
people will be
disloyal.
”
[20]
Chi K
?
ang 8 asked how to
make the people lowly, faithful, and
willing.
The Master said:
“
Behave with dignity, they
will be lowly: be pious
and
merciful,
they
will
be
faithful:
exalt
the
good,
teach
the
unskilful,
they will grow
willing.
”
[21]
One said to Confucius:
“
Why
are ye not in power, Sir?
”
The
Master
answered:
“
What
does
the
book
say
of
a
good
son?
‘
An
always
dutiful son, who is a friend to his
brothers, showeth the way to
rule.
’
This also
is to rule. What need to be in
power?
”
[22]
The Master said:
“
Without
truth I know not how man can live.
A
cart without a crosspole, a carriage without
harness, how could they
be
moved?
”
[23]
Tzu-chang
asked
whether
we
can
know
what
is
to
be
ten
generations
hence.
The
Master
said:
“
The
Yin
9
inherited
the
manners
of
the
Hsia;
10
the
harm
and
the
good
that
they
wrought them
is
known.
The
Chou
11
inherited
the manners of the Yin; the harm and
the good that they wrought them is
known.
And
we
may
know
what
is
to
be, even an
hundred generations hence,
6
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
when others follow
Chou.
”
[24]
The
Master
said:
“
To
worship
the
ghosts
of
strangers
is
fawning.
To see the right
and not do it is want of
courage.
”
Note 1. A disciple.
Note
2. Meng Yi.
Note 3. A disciple.
Note 4. The
Master
’
s favourite disciple,
Yen Y
ü
an.
Note
5. The disciple, Tzu-lu.
Note 6. A
disciple.
Note 7. Duke of Lu, during
Confucius
’
closing years.
Note 8. Head of the Chi clan during
Confucius
’
closing years.
Note 9. The three dynasties that had
ruled China up till the time of
Confucius.
Note 10. The
three dynasties that had ruled China up till the
time of
Confucius.
Note 11.
The three dynasties that had ruled China up till
the time of
Confucius.
7
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
III
[1] OF the Chi having eight rows of
dancers 1 in his hall, Confucius
said:
“
If this is to be borne,
what is not to be borne?
”
[2] At
the
end
of
worship,
the
Three
Clans
made
use
of
the
Yung
hymn.
2
The Master said:
“
‘
The dukes and
princes assist,
Solemn is the Son of
Heaven;
’
what
sense has this in the hall of the Three
Clans?
”
[3]
The Master said:
“
A man
without
love, what is courtesy to him?
A man without love, what is music to
him?
”
[4]
Lin Fang asked, What is the life of ceremony?
The
Master
said:
“
A
great
question!
At
hightides,
waste
is
worse
than
thrift: at burials,
grief outweighs nicety.
”
[5] The
Master
said:
“
The
wild
tribes
have
kings; whilst the realm
of
Hsia 3 is without!
”
[6] The Chi worshipped on Mount
T
?
ai. 4.
The
Master said to Jan Yu 5:
“
Canst thou not stop
this?
”
He
answered:
“
I
cannot.
”
“
Alas!
”
said
the
Master;
“
dost
thou
set
Mount
T
?
ai
below
Lin
Fang?
”
[7] The Master said:
“
A gentleman has no
rivalries-except perhaps
in archery;
and then, as bowing he joins the winners, or steps
down to
see
the
loser
drink,
throughout
the
struggle
he
is
still
the
gentleman.
”
[8] Tzu-hsia
asked:
“
What
is
the
meaning
of:
‘
Her
cunning
smiles,
Her dimples light,
Her lovely eyes,
So clear
and bright,
The ground, not yet
With colours dight
’
< br>?
”
The Master said:
“
Colouring follows
groundwork.
”
“
Then does courtesy follow
after?
”
said Tzu-hsia.
“
Shang,
< br>”
6 said the Master,
“
thou hast hit my meaning!
Now I can
talk of poetry to
thee.
”
[9]
The Master said:
“
I can
speak of the manners of Hsia; but for
Chi witnesses fail. I can speak of the
manners of Yin; but for Sung
witnesses
fail.
This
is
due
to their
dearth
of books
and great
men.
Were
there enough of these,
they would witness for me.
”
8
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
[10]
The Master
said:
“
After the
drink
offering at the Great
Sacrifice, I have
no wish to see more.
”
[11] One asked about the words of
the Great Sacrifice.
[12] The
Master
said:
“
I
do
not
understand
them.
Could
one
understand
them,
he
would
overlook
the
world
as
I
this
”—
and
he
pointed
to
his
palm.
[13]
Worship as though those ye worship stood before
you; worship
the spirits, as though
they stood before you.
The Master
said:
“
If I take no part in
the sacrifice, it is none to
me.
”
[14] Wang-sun Chia 7 said:
“
What is the meaning of
‘
it is better
to
court the Kitchen God than the God of the Home
’
?
”
“
Not
at
all,
”
said
the
Master.
“
A
sin
against
Heaven
is
past
praying
for.
”
[15] The Master said:
“
Two lines of kings have
passed beneath the
ken of Chou. How
rich in art is Chou! It is Chou I
follow.
”
[16]
On entering the Great Temple, the Master asked how
each thing
was done.
One
said:
“
Who says that the man
of Tsou
’
s son has a
knowledge of
ceremony?
On
entering
the
Great
Temple,
he
asked
how
each
thing
was
done!
”
On hearing this, the Master said:
“
Such is the ceremony.
[17] The Master
said:
“
To
pierce
through
the target does not
score
in archery; because men differ in
strength. This was the old
rule.
”
[18]
Tzu-kung wished to do away with the sheep offering
at the new
moon. The Master said:
“
Thou lovest the sheep,
Tz
?
u: I love the
rite.
”
[19]
The Master said:
“
Treat the
king with all courtesy, men call
it
fawning.
”
[20]
Duke Ting asked how a king should behave to his
ministers; how
ministers should serve
their king?
Confucius
answered:
“
A
king
should
behave
with
courtesy
to
his
ministers; ministers should serve their
king faithfully.
”
[21] The
Master
said:
“
The
poem
‘
The
Osprey
’
is
glad,
but
not
wanton;
it is sad, but not
morbid.
”
[22]
Duke
Ai
asked
Tsai
Wo
8
about
the
shrines
of
the
guardian
spirits.
Tsai Wo answered:
“
The Hsia Emperors grew firs
round them; the men of
Yin
grew
cypress;
the
men
of
Chou
grew
chestnut,
meaning
‘
jest
not
over
holy
matters.
’
”
9
On hearing this, the Master said:
“
I do not speak of what is
ended,
chide what is settled, or find
fault with what is past.
”
[23] The Master said:
“
How shallow was Kuan
Chung!
”
10
“
But,
”
said one,
“
was not Kuan
Chung thrifty?
”
“
Kuan owned San Kuei, and in
his household none doubled
offices,
”
said
the Master;
“
was that
thrift?
”
“
At least Kuan Chung was
versed in courtesy.
”
9
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
The
Master
said:
“
Kings
screen
their
gates
with
trees;
Kuan,
too,
had
trees to screen his gate. When two
kings make merry together, they have
a
stand for the turned-down cups; Kuan had a turned-
down cup-stand too!
If Kuan were versed
in courtesy, who is not versed in
courtesy?
”
[24]
The
Master
said
to
the
chief
musician
of
Lu:
“
How
to
play
music
may be
known. At first each part in unison; then, a swell
of harmony,
each part distinct, rolling
on to the finish.
”
[25] The
warden
of
Yi
asked
to
see
Confucius,
saying:
“
No
gentleman
has ever come
here, whom I have failed to
see.
”
The
followers presented him.
On
leaving
he
said:
“
My
lads,
why
lament
your
fall?
The
world
has
long
been
astray. Heaven will make of the Master a warning
bell.
”
[26]
The
Master
said:
“
All
beautiful
and
noble
is
the
music
of
Shao!
The music of Wu is as
beautiful, but less noble.
”
[27] The
Master
said:
“
Rank
without
bounty;
ritual
without
reverence;
mourning without
grief, why should I cast them a
glance?
”
Note 1. An imperial prerogative.
Note 2. An imperial prerogative.
Note 3. China.
Note 4. A
prerogative of the Duke of Lu.
Note
5. A disciple, in the service of the Chi.
Note 6. Tzu-hsia.
Note
7.
Wang-sun
Chia
was
minister
of
Wei,
and
more
influential
than
his
master.
Kitchen
God
is
less
honourable
than
the
God
of
the
Home
(the
Roman
lares), but since he sees all that goes
on in the house, and ascends to
Heaven
at the end of the year to report what has
happened, it is well
to be on good
terms with him.
Note 8. A disciple
of Confucius.
Note
9.
Literally
“
to
cause
the
people
to
be
in
awe.
”
The
commentators
are more than
usually learned over the
Master
’
s anger. I attribute
it
to the foolishness of the pun, and
translate accordingly.
Note 10. Kung
Chung (+B.C. 645), a famous man in his day, was
chief
minister to the Duke of
Ch
?
i, whom he raised to such
wealth and power,
that he became the
leading prince of the empire. His chief merit lay
in
crushing the barbarous frontier
tribes. The rest of his work, being in
the sand, died with him.
10
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
IV
[1] THE MASTER said:
“
Love makes a spot
beautiful: who chooses not
to dwell in
love, has he got wisdom?
”
[2] The
Master
said:
“
Loveless
men
cannot
bear
need
long,
they
cannot
bear fortune long.
Loving hearts find peace in love; clever heads
find
profit in
it.
”
[3] The
Master
said:
“
Love can
alone
love
others,
or
hate
others.
”
[4] The Master said:
“
A heart set on love will do
no wrong.
”
[5]
The Master said:
“
Wealth and
honours are what men desire; but
abide
not in them by
help
of
wrong. Lowliness
and want are hated of
men;
but forsake them not by help of
wrong.
“
Shorn
of love, is a gentleman worthy the name? Not for
one moment
may a gentleman sin against
love; not in flurry and haste, nor yet in
utter overthrow.
”
[6] The Master said:
“
A friend to love, a foe to
evil, I have yet
to meet. A friend to
love will set nothing higher. In
love
’
s service,
a
foe to evil will let no evil touch him. Were a man
to give himself to
love, but for one
day,
I have
seen
no one
whose strength would
fail
him.
Such
men there may be, but I have not seen
one.
”
[7]
The
Master
said:
“
A
man
and
his
faults
are
of
a
piece.
By
watching
his faults we learn
whether love be his.
”
[8] The
Master
said:
“
To
learn
the
truth
at
daybreak
and
die
at
eve
were enough.
”
[9] The Master said:
“
A scholar in search of
truth who is ashamed
of poor clothes
and poor food it is idle talking
to.
”
[10]
The
Master
said:
“
A
gentleman
has
no
likes
and
no
dislikes
below
heaven. He follows
right.
”
[11]
The
Master
said:
“
Gentlemen
cherish
worth;
the
vulgar
cherish
dirt. Gentlemen
trust in justice; the vulgar trust in
favour.
”
[12]
The Master said:
“
The chase
of gain is rich in hate.
”
[13] The Master said:
“
What is it to sway a
kingdom by courteous
yielding? Who
cannot by courteous yielding sway a kingdom, what
can he
know of
courtesy?
”
[14]
The
Master
said:
“
Be
not concerned
at want
of place;
be
concerned
that
thou
stand
thyself.
Sorrow
not
at
being
unknown,
but
seek
to be worthy of
note.
”
[15]
The Master said:
“
One
thread, Shen, 1 runs through all my
teaching.
”
“
Yes,
”
said Tseng-tzu.
After the Master had
left, the disciples asked what was meant.
11
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
Tseng-tzu
said:
“
The
Master
’
s
teaching
all
hangs
on
faithfulness
and
fellow-feeling.
”
[16] The Master said:
“
A gentleman considers what
is right; the
vulgar consider what will
pay.
”
[17]
The Master said:
“
At sight
of worth, think to grow like it.
When
evil meets thee, search thine own
heart.
”
[18]
The Master said:
“
A father
or mother may be gently chidden.
If
they will not bend, be the more lowly, but
persevere; nor murmur if
trouble
follow.
”
[19]
The Master said:
“
Whilst thy
father and mother live, do not
wander
afar. If thou must travel, hold a set
course.
”
[20]
The Master said:
“
If for
three years a son do not forsake his
father
’
s ways, he
may be called dutiful.
”
[21] The
Master
said:
“
A
father
’
s
and
a
mother
’
s
age
must
be
borne
in mind; with joy on
the one hand, fear on the
other.
”
[22]
The Master said:
“
Men of old
were loth to speak; lest a word
that
they could not make good should shame
them.
”
[23]
The Master said:
“
Who
contains himself goes seldom
wrong.
”
[24]
The Master said:
“
A
gentleman wishes to be slow to speak and
quick to act.
”
[25] The Master
said:
“
Good
is no
hermit.
It
has
ever
neighbours.
”
[26] Tzu-yu said:
“
Preaching to princes brings
disgrace, nagging
at friends
estrangement.
”
Note 1. The disciple Tseng-tzu.
12
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
V
[1] OF Kung-yeh
Ch
?
ang the Master said:
“
A girl might marry him. In
him was no crime, though he has been in
bonds.
”
He gave
him his daughter to wife.
Of Nan Jung
the Master said:
“
When right
prevails, he will not be
neglected:
when wrong prevails, he will escape law and
punishment.
”
He
gave him his brother
’
s
daughter to wife.
[2] Of Tzu-chien
1 the Master said:
“
What a
gentleman he is! But
could he have
grown to be a man like this were there no
gentlemen in Lu?
[3] Tzu-kung
asked:
“
And what of
me?
”
“
Thou art a
vessel,
”
said the Master.
“
What kind of
vessel?
”
“
A rich temple
vessel.
”
[4]
“
Yung,
”
2
said
one,
“
has
love,
but
he
has
not
a
glib
tongue.
”
The
Master
said:
“
What
is
the
good
of
a
glib
tongue?
Fighting
men
with
tongue-
craft breeds much bitterness. Whether love be his
I do not know,
but what is the good of
a glib tongue?
”
[5] The Master moved
Ch
?
i-tiao
K
?
ai 3 to take office.
He answered:
“
For this I lack
confidence.
”
The Master was pleased.
[6] The
Master
said:
“
Truth
makes
no
way.
Let
me
go
afloat
and
scour
the
sea! and Yu 4 shall follow
me.
”
When Tzu-
lu heard this he was glad.
The
Master
said:
“
Yu
is
more
venturesome
than
I,
but
he
does
not
know
how to take
things.
”
[7]
Meng Wu asked whether Tzu-lu had love?
The Master said:
“
I do not
know.
”
He asked
again.
The Master said:
“
A land of a thousand
chariots might give Yu charge
of its
levies; but whether he have love, I do not
know.
”
“
And how about Ch
?
iu?
”
5
“
A
town
of
a
thousand
households,
a
clan
of
an
hundred
chariots
might
make Ch
?
iu
governor; but whether he have love, I do not
know.
”
“
And how about Chi
?
ih?
”
6
“
Girt with his
sash, erect in the court,
Ch
?
ih might entertain the
13
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
guests; but whether he have love, I do
not know.
”
[8]
The Master said to Tzu-kung:
“
Who is abler, thou or
Hui?
”
7
He
answered:
“
How dare I aspire
to Hui? If he hear one thing, Hui
understands ten; when I hear one thing,
I understand two.
”
The Master said:
“
Thou art not his peer. I
grant, thou art not his
peer.
”
[9] Tsai Y
ü
8
slept in the daytime.
The Master
said:
“
Rotten wood cannot be
carved, nor are dung walls
plastered.
Why chide with
Y
ü
?
”
The
Master
said:
“
In
my
first
dealings
with
men,
I
hearkened
to
their
words,
and
took
their
deeds
on
trust.
Now,
in
dealing
with
men,
I
hearken
to their words, and watch their deeds.
I righted this on
Y
ü
.
”
[10] The Master said:
“
I have met no firm
man.
”
One
answered.
“
Shen Ch
?
ang.
”
The Master said:
“
< br>Ch
?
ang is passionate: how
can he be firm?
”
[11] Tzu-kung said:
“
What I do not wish to have
done unto me, I
likewise wish not to do
unto others.
”
The Master said:
“
That is
still beyond thee,
Tz
?
u.
”
[12] Tzu-kung said:
“
We may listen to the
Master
’
s culture; but
on life and the ways of Heaven his
words are denied us.
”
[13] Until Tzu-lu could carry out
what he heard, he only dreaded to
hear
more.
[14] Tzu-kung asked:
“
Why was
K
?
ung-wen styled
cultured?
”
The
Master said:
“
He was quick
and fond of learning, not ashamed to
ask those beneath him. That is why he
was called cultured.
”
[15] Of
Tzu-chan
the
Master
said:
“
In
four
ways
he
was
a
gentleman.
His
own life was
modest;
he
honoured the man whom he served; he was
kind
in rearing the people;
he was just in his calls upon
them.
”
[16]
The
Master
said:
“
Yen
P
?
ing
was
versed
in
friendship.
Familiarity bred
courtesy.
”
[17]
The Master
said:
“
Tsang Wen
lodged
his
tortoise
with
hills
on
the
pillars, reeds on the uprights. Was this his good
sense?
”
[18]
Tzu-chang
said:
“
Tzu-wen
was
thrice
made
minister
without
show
of gladness, and thrice
left office with unmoved face. He was careful
to unfold his rule to the new minister.
What do ye think of him?
”
“
He was
faithful,
”
said the Master.
“
But had he
love?
”
“
I
do
not
know,
”
said
the
Master:
“
how
should
this
amount
to
love?
”
“
When
T
?
sui
slew
the
King
of
Ch
?
i,
Ch
?
en
Wen
forsook
ten
teams
of
horses,
14
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
and
left
the
land.
On
coming
to
another
kingdom,
he
said,
‘
Like
my
lord
Ts
?
ui,
’
and left it. On
coming to a second kingdom, he said,
‘
Like my
lord Ts<
/p>
?
ui,
’
and left it. What do ye think of
him?
”
“
He was
pure,
”
said the Master.
“
But had he
love?
”
“
I
do
not
know,
”
said
the
Master:
“
how
should
this
amount
to
love?
”
[19] Chi Wen thought thrice before
acting.
On hearing this, the Master
said:
“
Twice, that is
enough.
”
[20]
The Master said:
“
Whilst
peace reigned in the land Ning Wu 9
showed
understanding:
when
troubles
came
he
turned
simpleton.
His
understanding
is
within
our
reach;
such
simplicity
is
beyond
our
reach.
”
[21] When he was in
Ch
?
en the Master said:
“
Home, I must go home!
My
batch
of
boys,
ambitious
and
hasty,
their
minds
cultured,
their
schooling ended, know
not what needs fashioning!
”
[22] The
Master
said:
“
As
Po-yi
10
and
Shu-ch
?
i
never
recalled
past
wickedness the foes
they made were few.
”
[23] The
Master
said:
“
Who
would
call
Wei-
sheng
Kao
straight?
A
man
begged him
for vinegar. He begged it from a neighbour and
gave it.
”
[24]
The
Master
said:
“
Honeyed
words,
flattering
looks
and
overdone
humility,
Tso
Ch
?
in-ming
thought
shameful,
and
so
do
I.
To
hide
ill-will
and ape friendship,
Tso Ch
?
in-ming thought
shameful, and so do I.
”
[25] As
Yen
Y
ü
an
and
Chi-lu
11
were
sitting
with
him,
the
Master
said:
“
Why not
each of you tell me his
wishes?
”
Tzu-lu
said:
“
Carriages and horses
I would have, and robes of fine
fur
to
share
with
my
friends,
and
would
wear
them
out
all
free
from
care.
”
Yen Y
ü
an said:
“
To make no boast of talent
nor show of merit, were
my
wish.
”
Tzu-lu
said:
“
We should like to
hear your wishes, Sir.
”
The Master said:
“
To make the old folk happy,
to be true to friends,
to have a heart
for the young.
”
[26] The Master said:
“
It is finished! I have met
no one who can
see his own faults, and
arraign himself within.
”
[27] The Master said:
“
In a hamlet
of
ten households
there
must
be
men faithful and true as
I: why is there no one as fond of
learning?
”
Note 1. A disciple, born in Lu.
Note 2. The disciple Chung-kung.
Note 3. A disciple.
15
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
Note 4. The disciple Tzu-lu.
Note 5. The disciple Jan Yu.
Note 6. The disciple Kung-hsi Hua.
Note 7. The disciple Yen
Y
ü
an.
Note 8.
The disciple Tsai Wo.
Note 9. Ning
Wu was minister to the Duke of Wei, in the middle
of the
seventh century B.C. The duke
was driven from his throne, and deserted
by the wise and prudent; but Ning Wu,
in his simplicity, followed his
master
everywhere, and finally effected his restoration.
Note
10.
Po-yi
and
Shu-
ch
?
i
were
sons
of
the
King
of
Ku-chu.
Their
father
left
the throne to
the younger of the
two; but he would not supplant the
elder,
nor
would
the
elder
act
against
his
father
’
s
wishes.
So
they
both
retired
into
obscurity.
When
King
Wu
overthrew
the
tyrant
Chou
(B.C.
1122),
rather than live under a new dynasty,
they starved to death. Of Po-yi,
Mencius tells us (V. B. 1):
“
His eyes could not look on
evil, nor his
ears listen to
evil.
He would serve none
but his own king, lead none but
his
own
people.
He
took
office
when
order
reigned,
and
left
it
when
times
grew
turbulent.
He
could
not
bear
to
live
under
lawless
rulers,
or
amongst
a lawless people. To
stand by the side of a countryman he thought like
sitting, in court dress, in the midst
of dust and ashes. Through
Chou
’
s day he dwelt on the
shores of the North Sea, waiting till the world
grew
clean.
So
when
men
hear
tell
of
Po-yi,
fools
grow
honest,
weak
wills
grow
strong.
“
Note
11. Tzu-lu.
16
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
VI
[1] THE MASTER said:
“
Yung 1 might fill the seat
of a prince.
”
“
And might Tzu-sang Po-
tzu?
”
asked Chung-kung.
“
Yes,
”
said the Master:
“
but he is
lax.
”
“
To
be
lax
in
his
claims
on
the
people
might
be
right,
”
said
Chung-kung,
“
were
he stern to self; but to be lax to self and lax to
others must
surely be over-
lax.
”
The
Master said:
“
What Yung says
is true.
”
[2]
Duke Ai asked which disciples were fond of
learning.
Confucius answered:
“
Yen Hui 2 loved learning.
His anger fell not
astray; he made no
mistake twice. By ill-luck his life was cut short.
Now that he is gone, I hear of no one
who is fond of learning.
”
[3] Tzu-hua 3 having been sent to
Ch
?
i, the disciple Jan asked
for
grain to give to his mother.
The Master said:
“
Give her a
bushel.
”
He
asked for more.
The Master said:
“
Give her half a
quarter.
”
Jan
gave her twenty-five quarters.
The
Master
said:
“
On
his
way
to
Ch
?
i,
Ch
?
ih
4
was
drawn
by
sleek
horses,
clad in fine furs. A gentleman, I have
heard, helps the needy: he does
not
swell riches.
”
When
Y
ü
an
Ssu
5
was
governor
his
pay
was
nine
hundred
measures
of
grain.
On his refusing it,
the Master said:
“
Not so.
Why not take it and give
it to thy
neighbours and country-
folk.
”
[4]
Of Chung-kung the Master said:
“
If the calf of a brindled
cow
be red and horned, though men be
shy to offer him, will the hills and
streams disdain
him?
”
[5]
The
Master
said:
“
For
three
months
together
Hui
’
s
6
heart
never
sinned against love. The others may
hold out for a day, or a month; but
no
more.
”
[6]
Chi K
?
ang 7 asked whether
Chung-yu 8 were fit for power.
The
Master
said:
“
Yu
8
has
character;
what
would
governing
be
to
him?
”
“
And
Tz
?
u, 9 is he fit for
power?
”
“
Tz
?
u
is intelligent; what would governing be to him?
17
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
“
And
Ch
?
iu, 10 is he fit for
power?
”
“
Ch
?
iu
has ability; what would governing be to
him?
”
[7]
The Chi sent to make Min Tzu-
ch
?
ien 11 governor of Pi.
Min
Tzu-
ch
?
ien
said:
“
Make
some
good
excuse
for
me.
If
he
send
again,
I
must be across the Wen.
”
[8] When
Po-niu
12
was
ill
the
Master
went
to
ask
after
him.
Grasping
his
hand through the window, he said:
“
He is dying. It is our lot.
But
why this man of such an illness?
why this man of such an
illness?
”
[9]
The
Master
said:
“
What
a
man
was
Hui!
13
A
dish
of
rice,
a
gourd
of water, in a low
alleyway; no man can bear such misery! Yet Hui
never
fell from mirth. What a man he
was!
”
[10]
Jan
Ch
?
iu
14
said:
“
Pleasure
in
the
Master
’
s
path
I
do
not
lack:
I lack
strength.
”
The
Master said:
“
Who lacks
strength faints by the way; thou puttest
a curb upon
thee.
”
[11]
The Master said to Tzu-hsia:
“
Read to become a gentleman;
do
not read as the vulgar
do.
”
[12]
When
Tzu-yu
was
governor
of
Wu-
ch
?
eng,
15
the
Master
said:
“
Hast
thou gotten
any men?
”
He
answered:
“
I
have
Tan-t
?
ai
Mieh-ming.
When
walking
he
will
not
take
a short-
cut; he has never come to my house except on
business.
”
[13]
The
Master
said:
“
Meng
Chih-fan
never
bragged.
He
was
covering
the
rear
in
a
rout;
but
when
the
gate
was
reached,
he
whipped
up
his
horse
and cried;
‘
Not courage kept me behind;
my horse won
’
t
go!
’
”
[14] The Master said:
“
Unless glib as the reader
T
?
o, and handsome
as Chao of Sung, escape is hard in the
times that be!
”
[15] The Master said:
“
Who can go out except by
the door? Why is
it no one keeps to the
way?
”
[16]
The
Master
said:
“
Nature
outweighing
art
begets
roughness;
art
outweighing nature
begets pedantry. Art and nature well blent make a
gentleman.
”
[17] The Master said:
“
Man is born upright. If he
cease to be so
and live, he is lucky to
escape!
”
[18]
The Master said:
“
Who
knows does
not rank with him
who likes,
nor he who likes with him
who is glad therein.
”
[19] The
Master
said:
“
To
men
above
the
common
we
may
speak
of
things
18
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
above the common. To men below the
common we must not speak of things
above the
common.
”
[20]
Fan Ch
?
ih 16 asked, What is
wisdom?
The Master said:
“
To foster right amongst the
people; to honour the
ghosts
of
the
dead,
whilst
keeping
aloof
from
them,
may
be
called
wisdom.
”
He asked, What is love?
The Master said:
“
To rank
the effort above the prize may be called
love.
”
[21] The Master said:
“
Wisdom delights in water;
love delights in
hills.
Wisdom
is
stirring;
love
is
quiet.
Wisdom
enjoys
life;
love
grows
old.
”
[22] The
Master
said:
“
By
one
revolution
Ch
?
i
might
grown
as
Lu:
by
one
revolution Lu might win to
truth.
”
[23]
The
Master
said:
“
A
drinking
horn
that
is
no
horn!
What
a
horn!
What a
drinking horn!
”
[24] Tsai Wo 17 said:
“
Were a man who loves told
that there is a
man in a well, would he
go in after him?
”
The Master said:
“
Why should he? A gentleman
might be brought to the
well,
but
not
entrapped
into
it.
He
may
be
cheated;
he
is
not
to
be
fooled.
”
[25] The
Master
said:
“
By
breadth
of
reading
and
the
ties
of
courtesy
a gentleman will also keep from
error
’
s
path.
”
[26]
The Master saw Nan-tzu. 18 Tzu-lu was displeased.
The Master
took an oath, saying:
“
If there were sin in me may
Heaven forsake me,
may Heaven forsake
me!
”
[27]
The Master said:
“
The
highest goodness is to hold fast the
golden mean. Amongst the people it has
long been rare.
”
[28] Tzu-kung said:
“
To treat the people with
bounty and help the
many, how were
that? Could it be called
love?
”
The
Master
said:
“
What
has
this
to
do
with
love?
Would
it
not
be
holiness?
Both Yao and Shun
19 still yearned for this. In seeking a foothold
for
self, love finds a foothold for
others; seeking light for itself, it
enlightens others
also.
To
learn
from
the near
at
hand
may
be
called
the
key to
love.
”
Note 1. The disciple Chung-kung.
Note 2. The disciple Yen
Y
ü
an.
Note 3.
The disciple Kung-hsi Hua, or Kung-hsi
Ch
?
ih.
Note 4.
The disciple Kung-hsi Hua, or Kung-hsi
Ch
?
ih.
Note 5.
A disciple.
Note 6. The disciple Yen
Y
ü
an.
19
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
Note 7. Head of the Chi clan after the
death of Chi Huan.
Note 8. The
disciple Tzu-lu.
Note 9. The
disciple Tzu-kung.
Note 10. The
disciple Jan Yu.
Note 11. A
disciple.
Note 12. A disciple.
Note 13. The disciple of Yen
Y
ü
an.
Note 14.
The disciple Jan Yu.
Note 15. A town
in Lu, belonging to the Chi.
Note
16. A disciple
Note 17. A disciple.
Note 18. The dissolute wife of Duke
Ling of Wei.
Note 19. Two emperors
of the golden age.
20
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
VII
[1] THE MASTER said:
“
A teller and not a maker,
one who trusts and
loves the past; I
may be likened to our old P
?
eng.
”
1
[2]
The Master said:
“
A silent
communer, an ever hungry learner,
a
still unflagging teacher; am I any of
these?
”
[3]
The Master said:
“
Neglect of
what is good in me; want of
thoroughness in study; failure to do
the right when told me; lack of
strength to overcome faults, these are
my sorrows.
”
[4]
In his free moments the Master was easy and
cheerful.
[5] The Master said:
“
How deep is my decay! It is
long since I saw
the Duke of Chou 2 in
a dream.
”
[6]
The
Master
said:
“
Will
the
right;
hold
to
good
won;
rest
in
love;
move in
art.
”
[7]
The Master said:
“
From
the
man who paid
in
dried
meat
upwards,
I have withheld teaching from
no one.
”
[8]
The Master said:
“
Only to
those fumbling do I open, only for
those stammering do I find the word.
From him who cannot turn the whole
when
I lift a corner I desist.
”
[9] When eating beside a mourner
the Master never ate his fill. On
days
when he had been wailing, the Master did not sing.
[10] The Master said to Yen
Y
ü
an:
“
I and thou alone can both
fill
a post when given one and live
unseen when passed by.
”
Tzu-lu
said:
“
Had
ye
to
command
three
armies,
Sir,
who
should
go
with
you?
”
“
No
man,
”
said
the
Master,
“
ready
to
fly
unarmed
at
a
tiger,
or
plunge
into a river and die
without a pang should be with me; but one, rather,
who is wary before a move and gains his
end by well-laid plans.
”
[11] The
Master
said:
“
Were
shouldering
a
whip
a
sure
road
to
riches,
I would turn carter: but since there is
no sure road, I tread the path
I
love.
”
[12]
The Master gave heed to devotions, war, and
sickness.
[13] When the Master was
in Ch
?
i for three months
after hearing the
Shao played he knew
not the taste of meat.
“
I
did
not
suppose,
”
he
said,
“
that
music
could
touch
such
heights.
”
[14] Jan Yu said:
“
Is the Master for the King
of Wei?
”
3
“
I will ask him, said Tzu-
kung.
He went in, and said:
“
What kind of men were Po-yi
4 and Shu-
ch
?
i?
”
21
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
“
Worthy men of
yore,
”
said the Master.
“
Did they rue
the past?
”
“
They sought love and found
it; what had they to rue?
”
Tzu-kung went out, and said:
“
The Master is not on his
side.
”
The
Master said:
“
Living on
coarse rice and water, with bent arm for
pillow, mirth may be ours; but ill-
gotten wealth and honours are to me
a
wandering cloud.
”
[15] The
Master
said:
“
Given
a
few
more
years,
making
fifty
for
the
study of the Yi, 5 I might be purged
from gross sin.
”
[16] The Master liked to talk of
poetry, history, and the upkeep of
courtesy. Of all these he was fond of
talking.
[17] The Duke of She
asked Tzu-lu about Confucius.
Tzu-lu
did not answer.
The Master said:
“
Why couldst thou not say:
‘
He is a man so eager
that he forgets to eat, whose cares are
lost in triumph, unmindful of
approaching
age
’
?
”
[18] The
Master
said:
“
I
was
not
born
to
understanding.
I
loved
the
past, and questioned it
earnestly.
”
[19]
The
Master
never
spake
of
ghosts
or
strength,
crime
or
spirits.
[20] The
Master
said:
“
Walking
three
together
I
am
sure
of
teachers.
I pick out the
good and follow it; I see the bad and shun
it.
”
[21]
The Master said:
“
Heaven
planted worth in me; what harm can
come
of Huan
T
?
ui?
”
6
[22] The
Master
said:
“
My
boys,
do
ye
think
that
I
hide
things
from
you? I hide nothing. One who keeps from
his boys nought that he does,
such is C
h
?
iu.
”
7
[23]
The
four
things
the
Master
taught
were
culture,
conduct,
faithfulness, and
truth.
[24] The Master said:
“
A holy man I shall not live
to see; enough
could
I
find
a
gentleman!
A
good
man
I
shall
not
live
to
see;
enough
could
I
find a steadfast one! But when nothing poses as
something, cloud as
substance, want as
riches, steadfastness must be
rare.
”
[25]
The Master angled, but did not fish with a net; he
shot, but
not at birds sitting.
[26] The
Master
said:
“
There
may
be
men
who
act
without
understanding
why. I do not.
To listen much, pick out the good and follow it;
to see
much and ponder it: this comes
next to understanding.
”
[27] It was ill talking to the Hu
villagers. A lad having been
admitted,
the disciples wondered.
The Master
said:
“
I allow his coming,
not what is to come. Why be so
harsh?
If
a
man
cleanse
himself
to
gain
admission,
I
admit
his
cleanness,
but go not bail
for his past.
”
22
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
[28] The Master said:
“
Is love so far a thing? I
yearn for love,
and lo! love is
come.
”
[29]
A judge of Ch
?
en asked
whether Duke of Chao 8 knew courtesy.
Confucius answered:
“
He knew
courtesy.
”
After Confucius
had left, the judge
beckoned Wu-ma Ch
?
i
9 to his
side,
and
said:
“
I had
heard
that
gentlemen
are of
no party, but
are they
too
for
party?
The
prince
married
a
Wu,
of
the
same
name
as
himself,
and
called
her
Miss Tzu of Wu. If the prince knew courtesy, who
does not
know
courtesy?
”
When Wu-ma Ch
?
i
told this to the Master, he said:
“
How lucky I am! If
I make a slip, men are sure to know
it!
”
[30]
When any one sang to the Master, and sang well, he
would make
him repeat it and join in.
[31] The Master said:
“
I have no more culture than
others:
to live
as a
gentleman is not yet mine.
”
[32] The Master said:
“
How dare I lay claim to
holiness or love?
A man of endless
craving I might be called, an unflagging teacher;
but
nothing
more.
”
“
That is just what we
disciples cannot learn,
”
said Kung-hsi Hua.
[33] The Master
being very ill, Tzu-lu asked leave to pray.
The Master said:
“
Is it the
custom?
”
“
It
is,
”
answered
Tzu-lu.
“
The
Memorials
say,
‘
Pray
to
the
spirits
in
heaven above and on earth
below.
’
”
The Master said:
“
Long lasting has my prayer
been.
”
[34]
The
Master
said:
“
Waste
begets
self-will;
thrift
begets
meanness: but better
be mean than self-willed.
”
[35] The
Master
said:
“
A
gentleman
is
calm
and
spacious:
the
vulgar
are always
fretting.
”
[36]
The Master was friendly, yet dignified; he
inspired awe, but
not fear; he was
respectful, yet easy.
Note 1. Of old
P
?
eng we should be glad to
know more, but
“
the rest is
silence.
”
Note
2.
Died
B.C.
1105.
He
was
the
younger
brother
of
King
Wu,
the
founder
of the dynasty, as great in peace as
the king in war. He was so anxious
to
carry out olden principles,
“
that when aught he saw did
not tally
with them, he would look up
in thought, till day gave way to night; and
if by good luck he found the answer,
would sit on waiting for
dawn
”
(Mencius,
IV. B. 20).
Note 3. The grandson of
Duke Ling, husband of Nan-tzu. His father had
23
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
been
driven
from
the
country
for
planning
to
kill
Nan-tzu.
When
Duke
Ling
died,
he
was
succeeded
by
his
grandson,
who
opposed
by
force
his
father
’
s attempts
to seize the throne.
Note 4. See note to v. 22.
Note
5.
An
abstruse,
ancient
classic,
usually
called
the
Book
of
Changes.
Note 6. In B.C. 495, during
Confucius
’
wanderings, Huan
T
?
ui was an
officer of Sung. He sent a band of men
to kill Confucius; but why he did
so is
not clear.
Note 7. Confucius.
Note 8. Duke Chao of Lu (+B.C. 510) was
the duke who first employed
Confucius.
It is contrary to Chinese custom for a man to
marry a girl
of the same surname as
himself.
Note 9. A disciple of
Confucius.
24
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
VIII
[1] THE
MASTER
said:
“
T
?
ai-
po
1
might
indeed
be
called
a
man
of
highest
worth. Thrice he gave up the throne.
Men were at a loss how to praise
him.
”
[2] The
Master
said:
“
Without
a
sense
of
courtesy,
attentions
grow
into fussiness, heed
turns to fearfulness, courage becomes unruliness,
uprightness
turns
to
harshness.
When
the
gentry
are
true
to
kinsmen,
love
will thrive among the people. If they
do not forsake old friends, the
people
will not be selfish.
”
[3] When Tseng-tzu lay sick he
summoned his disciples and said:
“
Uncover my feet, uncover my
arms. The poem says:
‘
As though
a deep
gulf
Were yawning below,
As crossing thin ice,
Take heed how ye go.
’
Till this day, and beyond, I have
walked unscathed, my boys.
”
2
[4] When Tseng-tzu lay sick Meng
Ching 3 came to ask after him.
Tseng-
tzu said:
“
When a bird is to
die, his note is sad; when a man
is to
die, his words are true. There are three duties
that a gentleman
prizes:
to
banish
from
his
bearing
violence
and
levity;
to
sort
his
face
to the truth; to purge his speech of
the low and unfair. As for temple
matters there are officers to mind
them.
”
[5]
Tseng-tzu
said:
“
Out
of
knowledge
to
learn
from
ignorance,
out
of
wealth
to
learn
from
penury;
having
to
seem
wanting,
real
to
seem
shadow;
when
gainsaid never answering back; I had once a friend
who would act
thus.
”
4
[6] Tseng-tzu
said:
“
A man to
whom an
orphan stripling or the fate
of
an
hundred
townships
may
be
entrusted,
and
whom
no
crisis
can
corrupt,
is
he not a gentleman, a gentleman
indeed?
”
[7]
Tseng-tzu said:
“
The scholar
had need be strong and bold; for
his
burden is heavy, the road is far. His burden is
love, is it not a
heavy one? Death is
the goal, is that not far?
”
[8] The
Master
said:
“
Poetry
rouses,
courtesy
upholds
us,
music
is
our
crown.
”
[9]
The
Master
said:
“
The
people
may
be
made
to
follow:
they
cannot
be made to
understand.
”
[10] The Master said:
“
Love of daring, inflamed by
poverty, leads
to
crime:
a
man
without
love,
if
deeply
ill-treated,
will
turn
to
crime.
”
[11] The Master said:
“
All
the glorious
gifts of
the Duke of Chou,
25
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
5 if coupled with pride and meanness,
would not be worth one
glance.
”
[12]
The
Master
said:
“
A
man
to
whom
three
years
of
study
have
borne
no
fruit would be hard to
find.
”
[13]
The Master
said:
“
A
man who
loves learning
with simple
faith,
who
to
mend
his
life
is
content
to
die,
will
not
enter
a
tottering
kingdom,
nor stay in a land
distraught. When right prevails below heaven, he
is
seen; when wrong prevails, he is
unseen. When right prevails, he would
blush
to
be
poor
and
lowly;
when
wrong
prevails,
wealth
and
honours
would
shame him.
”
[14] The Master said:
“
When not in office, discuss
not policy.
”
[15] The Master said:
“
In the first days of the
music master Chih
how grand was the
ending of the Kuan-chu! How it filled the
ear!
”
[16]
The Master said:
“
Of such as
are eager, but not straight;
shallow,
but not simple; dull, but not truthful, I will
know nothing.
”
[17] The Master said:
“
Study as
though
the time were short, as one
who fears to
lose.
”
[18]
The Master said:
“
It was
sublime how Shun and Yu swayed the
world and made light of
it!
”
[19]
The
Master
said:
“
How
great
was
Yao
in
kingship!
Sublime!
Heaven
alone is great; Yao
alone was patterned on it! Boundless!
Men
’
s words
failed
them.
Sublime
the
work
he
did,
dazzling
the
wealth
of
his
culture!
”
[20] Shun had five ministers, and
order reigned below heaven. King
Wu
said:
“
Ten
in
number
are
my
able
ministers.
”
Confucius
said:
“
‘
The
dearth of
talent,
’
is not that the
truth? The days when Y
ü
6
succeeded
T
?
ang 7
were rich in talent; yet there were but nine men
in all, and one
of these was a woman.
The utmost worth was the worth of Chou! 8 Lord of
two-thirds of the earth, he submitted
all to Yin.
”
[21] The Master said:
“
I find no flaw in
Y
ü
. Frugal in eating and
drinking, he was lavish to the ghosts
of the dead: ill-clad, he was
gorgeous
in cap and gown: his home a hovel, he poured out
his strength
upon dikes and ditches. No
kind of flaw can I find in
Y
ü
.
”
Note
1.
T
?
ai-po
was
the
eldest
son
of
the
King
of
Chou.
The
father
wished
his
third
son
to
succeed
him,
in
order
that
the
throne
might
pass
through
him
to his famous son, afterwards known as King Wen.
To facilitate this
plan
T
?
ai-po and his second
brother went into voluntary exile.
Note 2. The Chinese say:
“
The body is born whole by
the mother; it is
for
the
son to
return it
again
whole.
”
Note 3.
Head
of the
Meng
clan,
minister of Lu. Note
4. This is believed to refer to Yen
Y
ü
an.
Note
5.
See
note
to
vii.
5. Note
6.
Shun. Note
7.
Yao. Note
8.
King
Wen, Duke of Chou.
26
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
IX
[1] THE MASTER seldom spake of gain,
doom, or love.
[2] A man from the
Ta-hsiang village said:
“
The
great Confucius,
with his vast
learning, has made no name in
anything.
”
When
the
Master
heard
it,
he
said
to
his
disciples:
“
What
shall
I
take
up? Shall
I take up charioteering? Shall I take up
bowmanship? I must
take up
charioteering.
”
[3] The Master said:
“
A linen cap is correct: to-
day silk is worn.
It is cheap, and I
follow the many. To bow below is correct: to-day
it
is
done
above.
This
is
overweening,
and,
despite
the
many,
I
bow
below.
”
[4] From four things the Master was
quite free. He had no by-views;
he knew
not
“
must,
”
or
“
shall,
”
or
“
I.
”
[5] When
the
Master
was
affrighted
in
K
?
uang,
1
he
said:
“
Since
the
death of
King
Wen,
is not
this
the
home of culture? Had
Heaven
condemned
culture, later mortals had missed their
share in it. If Heaven uphold
culture,
what can the men of K
?
uang
do to me?
”
[6]
A high minister said to Tzu-kung:
“
The Master must be a holy
man, he can do so many
things!
”
Tzu-
kung
said:
“
Heaven
has
indeed
well-nigh
endowed
him
with
holiness,
and he is many-
sided too.
”
When the Master heard it, he said:
“
Does the minister know me?
Being
lowly
born,
I
learned
many
an
humble
trade
in
my
youth.
But
has
a
gentleman
skill in many
things? No, in few things.
”
Lao
said
that
the
Master
would
say:
“
Having
no
post,
I
learned
a
craft.
”
[7] The Master said:
“
Have I in truth
understanding? I have no
understanding.
But if a yokel ask me aught in an empty way, I tap
it on
this side and that, and sift it
to the bottom.
”
[8] The
Master
said:
“
The
ph
?
nix
comes
not,
nor
does
the
river
give
forth a sign. All is
over with me!
”
[9] When
the
Master
saw
folk
clad
in
mourning,
or
in
robes
of
state,
or else
a blind man, he made a point of
rising
—
even for the
young
—
or, if he were passing
by, of quickening his step.
[10]
Yen Y
ü
an heaved a sigh and
said:
“
As I gaze it grows
higher,
more
remote
as
I
dig!
I
sight
it
in
front,
next
moment
astern!
The
Master
tempts
men
forward
deftly
bit
by
bit.
He
widened
me
with
culture,
he
bound
me with
courtesy. Until my strength was spent I had no
power to stop.
The goal seemed at hand:
I longed to reach it, but the way was
closed.
”
27
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
[11] When
the
Master
was
very
ill,
Tzu-lu
moved
the
disciples
to
act
as ministers.
During a better spell the Master
said:
“
Yu has long been
feigning.
This show of ministers, when
I have no ministers, whom can it deceive?
Will it deceive Heaven? Moreover, is it
not better to die in your arms,
my
boys,
than
to
die
in
the
arms
of
ministers?
And
if
I
lack
a
grand
burial,
shall I die by the
roadside?
”
[12]
Tzu-kung said:
“
Were a
beauteous jadestone mine, ought I to
hide it away in a case, or seek a good
price and sell it?
”
The Master said:
“
Sell it, sell it! I tarry
for my price.
”
[13] The
Master
wished
to
make
his
home
among
the
nine
tribes.
2
One
said:
“
They are low, how could
ye?
”
The
Master
said:
“
Where
a
gentleman
has
his
home,
can
aught
live
that
is
low?
”
[14]
The Master said:
“
After I
came back from Wei to Lu the music
was
set straight and each song found its
place.
”
[15]
The Master said:
“
To serve
men of high rank when abroad, and
father
and
brothers
when
at
home;
to
dread
slackness
in
graveside
duties,
and be no thrall to wine: to which of
these have I won?
”
[16] As
he
stood
by
a
stream
’
the Master
said:
“
Hasting
away like
this, day and
night without stop!
”
[17] The
Master
said:
“
I
have
found
none
who
love
good
as
they
love
women.
”
[18] The
Master
said:
“
In
making
a
mound,
if
I
stop
when
one
basketful
more would end it,
it is I that stop. In levelling ground, if I go on
after throwing down one basketful, it
is I that proceed.
”
[19] The
Master
said:
“
Never
listless
when
spoken
to,
such
was
Hui!
”
3
[20] Speaking
of
Yen
Y
ü
an,
the
Master
said:
“
The
pity
of
it!
I
have
seen him go on, but
never have I seen him stop.
”
[21] The Master said:
“
Some sprouts do not
blossom, some blossoms
bear no
fruit.
”
[22]
The Master said:
“
Awe is due
to youth. May not to-morrow be
bright
as to-day? To men of forty or fifty, who are
unknown still, no
awe is
due.
”
[23]
The Master said:
“
Who
would not give
ear to a
downright word?
But to mend is of
price. Who would not be pleased by a guiding word?
But
to
ponder
the
word
is
of
price.
With
such
as
give
ear,
but
will
not
mend;
who are pleased, but
will not ponder, I can do
nothing.
”
[24]
The
Master
said:
“
Make
faithfulness
and
truth
thy
masters:
have
no
friends unlike thyself: be not ashamed to mend thy
faults.
”
[25]
The Master
said:
“
Three armies
may
be
robbed
of
their leader,
no wretch can
be robbed of his will.
”
[26] The
Master
said:
“
Clad
in
a
tattered,
quilted
cloak,
Yu
4
will
28
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
stand
unabashed
amidst
robes
of
fox
and
badger.
‘
Void
of
hatred
and greed,
What but good does he
do?
’
”
But when Tzu-lu was ever
humming these words, the Master said:
“
This
is the way:
but is it the whole of
goodness?
”
[27]
The Master said:
“
Erst
the cold days show how fir and cypress
are last to
fade.
”
[28]
The Master said:
“
The
wise are free from doubt; love is never
vexed; the bold have no
fears.
”
[29]
The Master said:
“
With some
we can join in learning, but not
in
aims;
with
others
we
can
join
in
aims,
but
not
in
standpoint;
and
with
others again in
standpoint, but not in
measures.
”
[30]
“
The flowers overhead
Are dancing in play;
My
thoughts are with thee,
In thy home
far away.
”
The Master said:
“
Her thoughts were not with
him, or how could he be
far
away?
”
Note 1. During the
Master
’
s wanderings.
K
?
uang is said to have been
a small state near Lu, that had been
oppressed by Yang Huo. Confucius
resembled him, and the men of
K
?
uang set upon him,
mistaking him for
their enemy. The
commentators say that the Master was not
affrighted,
only
“
roused to a sense of
danger.
”
I cannot find that
the text says
so.
Note
2. The
half-barbarous
tribes
in
the
mountainous,
eastern
districts
of the present
province of Shantung.
Note 3. Yen
Y
ü
an.
Note 4.
Tzu-lu.
29
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
X
[1] AMONGST his own country folk
Confucius wore a homely look, like
one
who has no word to say.
In
the
ancestral
temple
and
at
court
his
speech
was
full,
but
cautious.
[2] At
court,
he
talked
frankly
to
men
of
low
rank,
winningly
to
men
of high rank.
In the
king
’
s presence he looked
intent and solemn.
[3] When
the
king
bade
him
receive
guests,
his
face
seemed
to
change,
his
knees
to
bend.
He
bowed
left
and
right
to
those
beside
him,
straightened
his
robes
in
front
and
behind,
and
sped
forward,
his
elbows
spread
like
wings.
When
the
guest
had
left,
he
always
reported
it,
saying:
“
The
guest has ceased to look
back.
”
[4]
Entering the palace gate he stooped, as though it
were too low
for him. He did not stand
in the middle of the gate, nor step on the
threshold.
Passing the
throne, his face seemed to change, his knees to
bend, he
spake with bated breath.
Mounting the dais, he lifted his
robes, bowed his back and masked his
breathing, till it seemed to stop.
Coming
down,
his
face
relaxed
below
the
first
step,
and
bore
a
pleased
look.
From
the foot
of
the
steps he
sped
forward,
his
elbows
spread
like
wings; and when again
in his seat he looked intent as before.
[5] When bearing the sceptre, his
back bent, as under too heavy a
burden.
He held his hands not higher than in bowing, nor
lower than in
giving a present. He wore
an awed look and dragged his feet, as though
they were fettered.
When
presenting
royal
gifts
his
manner
was
formal;
but
he
was
cheerful
at the private audience.
[6] This gentleman was never
arrayed in maroon or scarlet; even at
home he would not don red or purple.
In hot weather he wore unlined linen
clothes, but always over other
garments.
Over lamb-skin
he wore black, over fawn he wore white, over fox-
skin
he wore yellow. At home he wore a
long fur robe, with the right sleeve
short.
He always had his
nightgown half as long again as his body.
In the house he wore fox or badger
skin for warmth.
When out of mourning
there was nothing wanting from his girdle.
Except for court dress, he was
sparing of stuff.
He
did
not
wear
lamb
’
s
fur,
or
a
black,
cap,
on
a
visit
of
condolence.
30
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
On the first day of the moon he
always went to court in court dress.
[7] On fast days he always donned
clothes of pale hue, changed his
food,
and moved from his wonted seat.
[8]
He did not dislike his rice cleaned with care, nor
his hash
chopped small.
He
did
not
eat
sour
or
mouldy
rice,
putrid
fish,
or
tainted
meat.
Aught
discoloured, or high, badly cooked, or
out of season, he would not eat.
He
would not eat what was badly cut, or a dish with
the wrong sauce. A
choice
of
meats
could
not
tempt
him
to
eat
more
than
he
had
a
relish
for.
To
wine alone he set no limit, but he did not drink
till he got fuddled.
He did not drink
bought wine, or eat ready-dried market meat.
Ginger was never missing at table.
He did not eat much.
After sacrifice at the palace he would not keep
the meat over night,
at home not more
than three days. If kept longer it was not eaten.
He did not talk at meals, nor speak
when in bed.
Though there were but
coarse rice and vegetable soup, he made his
offering will all reverence.
[9] If his mat were not straight,
he would not sit down.
[10] When
drinking with the villagers, as those with staves
left,
he left too.
At
the
village
exorcisms
he
donned
court
dress,
and
stood
on
the
eastern
steps.
[11] When
sending inquiries
to another
land, he
bowed
twice
and saw
his
messenger out.
On
K
?
ang making him a gift of
medicine, he accepted it with a bow,
saying:
“
I do not
know it: I dare not taste
it.
”
[12]
His stables having been burnt, the Master, on his
return from
court, said:
“
Is any one
hurt?
”
He did not ask after
the horses.
[13] When the king
sent him bake-meat, he set his mat straight, and
tasted it first. When the king sent him
raw meat, he had it cooked for
sacrifice. When the king sent a living
beast, he had him reared.
When dining
in attendance on the king, the king made the
offering,
Confucius ate of things
first.
On the king coming to see him
in sickness, he turned his face to the
east
and
had
his
court
dress
spread
across him,
with
the girdle over
it.
When
summoned
by
the
king,
he
walked,
without
waiting
for
his
carriage.
[14] On entering the Great Temple
he asked how each thing was done.
[15]
When a friend died who had no home to go to, he
said:
“
It is
for
me to bury him.
”
When a friend sent a gift, even of a carriage and
horses, he did not
bow. He only bowed
for sacrificial meat.
[16] He did
not sleep like a corpse. At home he unbent.
On meeting a mourner, and were he a
friend, his face changed. Even in
31
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
everyday clothes, when he met
any one in
full
dress,
or a blind man, his
face grew staid.
When
he
met
men
in
mourning
he
bowed
over
the
cross-bar; to
the census
bearers he bowed over the cross-bar.
Before choice meats he rose with
changed look. At sharp thunder, or
fierce wind, his look changed.
[17] In
mounting
his
chariot
he
stood
straight
and
grasped
the
cord.
When in his chariot he
did not look round, speak fast, or point.
[18] Seeing a
man
’
s face, she rose, flew
round and settled.
The Master said:
“
Hen pheasant on the ridge,
it is the season, it is
the
season.
”
He and
Tzu-lu got on the scent thrice and then she rose.
32
The sayings of
Confucius
（
The Harvard
Classics 1909
–
14)
XI
[1] THE
MASTER
said:
“
Those
who
led
the
way
in
courtesy
and
music
are
deemed
rude,
and
elegant
the
later
school
of
courtesy
and
music.
My
wont
is to follow the
leaders.
”
[2]
The Master said:
“
None of
the men who were with me in
Ch
?
en
or
Ts
?
ai
come
any
more
to
my
door!
Of
noble
life
were
Yen
Y
ü
an,
Min
Tzu-
ch
?
ien,
Jan
Po-niu,
and
Chung-kung;
Tsai
Wo
and
Tzu-kung
were
the
talkers;
statesmen Jan Yu and Chi-lu. Tzu-yu and
Tzu-hsia were men of
culture.
”
[3]
The Master said:
“
I get no
help from Hui. 1 No word I say but
delights him!
”
[4] The Master said:
“
How good a son was Min Tzu-
ch
?
ien! In all
that parents and brethren said of him
no hole was picked.
”
[5] Nan Jung would thrice repeat
“
The sceptre
white.
”
2
Confucius gave him his niece to wife.
[6] Chi K
?
ang
asked which of the disciples loved learning.
Confucius answered:
“
Yen Hui 3 loved learning.
By ill luck his life
was cut short. Now
there is no one.
”
[7] When Yen
Y
ü
an died, Yen Lu 4 asked
for the Master
’
s chariot to
furnish an outer coffin.
The Master said:
“
Whether
gifted or not, each one speaks of his son.
When Li 5 died he had an inner but not
an outer coffin. I would not walk
on
foot
to
furnish
an
outer
coffin.
Following
in
the
wake
of
the
ministry,
it would ill
become me to walk on foot.
”
[8] When Ye
Y
ü
an died the Master cried:
“
Woe is me! I am undone of
Heaven! I am undone of
Heaven!
”
[9]
When Yen Y
ü
an died the
Master gave way to grief.
Those with
him said:
“
Sir, ye are
giving way.
”
The Master said:
“
Am I
giving way?
If for this man
I did not give way
to grief,
for whom should I give way?
”
[10] When Ye
Y
ü
an died the disciples
wished to bury him in state.
The
Master said:
“
This must not
be.
”
The
disciples buried him in state.
The
Master said:
“
Hui treated me
as a father: I have failed to treat
him
as a son. No, not I: it was your doing, my
boys.
”
[11]
Chi-lu 6 asked what is due to the ghosts of the
dead.
The Master said:
“
We fail in our duty to the
living; can we do our
duty to the
dead?
”
He
ventured to ask about death.
“
We know not
life,
”
said the Master,
“
how can we know
death?
”
[12]
Seeing
the
disciple
Min
standing
at
his
side
in
winning
strength,
33
The sayings
of Confucius
（
The Harvard
Classics 1909
–
14)
Tzu-lu with war-like front, Jan Yu and
Tzu-kung fresh and rank, the
Master
’
s heart
was glad.
“
A
man like Yu,
”
7 he said,
“
dies before his
day.
”
[13]
The men of Lu were building the Long Treasury.
Min Tzu-ch
?
ien
said:
“
Would not the old one
do? Why must a new one
be
built?
”
The
Master
said:
“
That
man
does
not
talk:
when
he
speaks,
he
hits
the
mark.
”
[14] The Master said:
“
What has the lute of Yu 8
to do twanging at
my
door!
”
But when
the disciples began to look down on Tzu-lu, the
Master said:
“
Yu
has
climbed
to
the hall,
though
he
has
not
passed
the closet
door.
”
[15]
Tzu-kung asked whether Shih 9 or Shang 10 were the
better man.
The Master said:
“
Shih goes too far: Shang
goes not far enough.
”
“
Then Shih is
the better man,
”
said Tzu-
kung.
“
Too
far,
”
replied
the
Master,
“
is
no
better
than
not
far enough.
”
[16] The Chi was richer than the
Duke of Chou; Ch
?
iu 11 added
to
his wealth by becoming his tax-
gatherer.
The Master said:
“
He is no disciple of mine.
Sound your drums to the
attack, my
boys!
”
[17]
Ch
?
ai 12 is simple, Shen 13
is dull, Shih 14 is smooth, Yu 15
is
coarse.
[18] The
Master
said:
“
Hui
16
is
well-nigh
faultless,
and
ofttimes
empty.
Tz
?
u 17 will not bow to
fate, and hoards up substance; but his
views are often
sound.
”
[19]
Tzu-chang asked, What is the way of a good man?
The
Master
said:
“
He
does
not
tread
in
footprints;
neither
can
he
gain
the
closet.
”
[20]
The
Master
said:
“
Commend
a
man
for
plain
speaking:
he
may
prove
a gentleman, or else
but seeming honest.
”
[21] Tzu-lu asked:
“
Shall I do all I am
taught?
”
The
Master
said:
“
Whilst
thy
father
and
elder
brothers
live,
how
canst
thou do
all thou art taught?
”
Jan Yu asked:
“
Shall I do all I am
taught?
”
The
Master said:
“
Do all thou
art taught.
”
Kung-hsi Hua said:
“
Yu 18
asked,
‘
Shall I do all I am
taught?
’
and
ye
spake, Sir, of father and elder brothers.
Ch
?
iu 19 asked,
‘
Shall
I do all I
am taught?
’
and ye answered,
‘
Do all thou art
taught.
’
I
am
puzzled, and make bold to ask you,
Sir.
”
The
Master said:
“
Ch
?
iu
is bashful, so I egged him on: Yu has the
pluck of two, so I held him
back.
”
[22]
When fear beset the Master in
K
?
uang, Yen
Y
ü
an fell behind.
The Master said:
“
I held thee as
dead.
”
He
answered:
“
Whilst my Master
lives durst I brave death?
”
34
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