The Analects of Confucius Part 7

2. Tsze-lu never slept over a promise.

CHAP. XIII. The Master said, 'In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.'

CHAP. XIV. Tsze-chang asked about government. The Master said, 'The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.'

CHAP. XV. The Master said, 'By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.'

CHAP. XVI. The Master said, 'The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.'

CHAP. XVII. Chi K'ang asked Confucius about government.

Confucius replied, 'To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?'

CHAP. XVIII. Chi K'ang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, 'If you, sir, were not covetous, although you should reward them to do it, they would not steal.'

CHAP. XIX. Chi K'ang asked Confucius about government, saying, 'What do you say to killing the unprincipled for the good of the principled?' Confucius replied, 'Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation

between superiors and inferiors, is like that between the wind and the gra.s.s. The gra.s.s must bend, when the wind blows across it.'

CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who may be said to be distinguished?'

2. The Master said, 'What is it you call being distinguished?'

3. Tsze-chang replied, 'It is to be heard of through the State, to be heard of throughout his clan.'

4. The Master said, 'That is notoriety, not distinction.

5. 'Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan.

6. 'As to the man of notoriety, he a.s.sumes the appearance of

virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan.'

CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the trees about the rain altars, said, 'I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.'

2. The Master said, 'Truly a good question!

3. 'If doing what is to be done be made the first business, and success a secondary consideration;-- is not this the way to exalt virtue? To a.s.sail one's own wickedness and not a.s.sail that of others;-- is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;-- is not this a case of delusion?'

CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master said, 'It is to love all men.' He asked about knowledge. The Master said, 'It is to know all men.'

2. Fan Ch'ih did not immediately understand these answers.

3. The Master said, 'Employ the upright and put aside all the crooked;-- in this way the crooked can be made to be upright.'

4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, 'A Little while ago, I had an interview with our Master, and asked him about knowledge. He said, 'Employ the upright, and put aside all the crooked;-- in this way, the crooked will be made to be upright.'

What did he mean?'

5. Tsze-hsia said, 'Truly rich is his saying!

6. 'Shun, being in possession of the kingdom, selected from among all the people, and employed Kao-yao, on which all who were devoid of virtue disappeared. T'ang, being in possession of the kingdom, selected from among all the people, and employed I Yin, and all who were devoid of virtue disappeared.'

CHAP. XXIII. Tsze-kung asked about friends.h.i.+p. The Master said, 'Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.'

CHAP. XXIV. The philosopher Tsang said, 'The superior man on grounds of culture meets with his friends, and by their friends.h.i.+p helps his virtue.'

BOOK XIII. TSZE-LU.

CHAP. I. 1. Tsze-lu asked about government. The Master said, 'Go before the people with your example, and be laborious in their affairs.'

2. He requested further instruction, and was answered, 'Be not weary (in these things).'

CHAP. II. 1. Chung-kung, being chief minister to the Head of the Chi family, asked about government. The Master said, 'Employ

first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.'

2. Chung-kung said, 'How shall I know the men of virtue and talent, so that I may raise them to office?' He was answered, 'Raise to office those whom you know. As to those whom you do not know, will others neglect them?'

CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?'

2. The Master replied, 'What is necessary is to rectify names.'

3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! Why must there be such rectification?'

4. The Master said, 'How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.

5. 'If names be not correct, language is not in accordance with

the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.

6. 'When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.

7. 'Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.'

CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. The Master said, 'I am not so good for that as an old husbandman.' He

requested also to be taught gardening, and was answered, 'I am not so good for that as an old gardener.'

2. Fan Ch'ih having gone out, the Master said, 'A small man, indeed, is Fan Hsu!

3. If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs;-- what need has he of a knowledge of husbandry?'

CHAP. V. The Master said, 'Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies una.s.sisted, notwithstanding the extent of his learning, of what practical use is it?'

CHAP. VI. The Master said, 'When a prince's personal conduct is correct, his government is effective without the issuing of orders.

If his personal conduct is not correct, he may issue orders, but they will not be followed.'

CHAP. VII. The Master said, 'The governments of Lu and Wei are brothers.'

CHAP. VIII. The Master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, 'Ha! here is a collection!' When they were a little increased, he said, 'Ha! this is complete!' When he had become rich, he said, 'Ha! this is admirable!'

CHAP. IX. 1. When the Master went to Wei, Zan Yu acted as driver of his carriage.

2. The Master observed, 'How numerous are the people!'

3. Yu said, 'Since they are thus numerous, what more shall be done for them?' 'Enrich them,' was the reply.

4. 'And when they have been enriched, what more shall be done?' The Master said, 'Teach them.'

CHAP. X. The Master said, 'If there were (any of the princes) who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected.'

CHAP. XI. The Master said, '"If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments." True indeed is this saying!'

CHAP. XII. The Master said, 'If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.'

CHAP. XIII. The Master said, 'If a minister make his own conduct correct, what difficulty will he have in a.s.sisting in government? If he cannot rectify himself, what has he to do with rectifying others?'

CHAP. XIV. The disciple Zan returning from the court, the Master said to him, 'How are you so late?' He replied, 'We had government business.' The Master said, 'It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.'

CHAP. XV. 1. The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, 'Such an effect cannot be expected from one sentence.

2. 'There is a saying, however, which people have-- "To be a prince is difficult; to be a minister is not easy."

3. 'If a ruler knows this,-- the difficulty of being a prince,-- may there not be expected from this one sentence the prosperity of his country?'

4. The duke then said, 'Is there a single sentence which can ruin a country?' Confucius replied, 'Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have-- "I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!"

5. 'If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?'

CHAP. XVI. 1. The Duke of Sheh asked about government.

2. The Master said, 'Good government obtains, when those who are near are made happy, and those who are far off are attracted.'

CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked about government. The Master said, 'Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.'

CHAP. XVIII. 1. The Duke of Sheh informed Confucius, saying, 'Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact.'

2. Confucius said, 'Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this.'

CHAP. XIX. Fan Ch'ih asked about perfect virtue. The Master said, 'It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected.'

CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities must a man possess to ent.i.tle him to be called an officer? The Master said, 'He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.'

3. Tsze-kung pursued, 'I venture to ask who may be placed in the next lower rank?' And he was told, 'He whom the circle of his relatives p.r.o.nounce to be filial, whom his fellow-villagers and neighbours p.r.o.nounce to be fraternal.'

3. Again the disciple asked, 'I venture to ask about the cla.s.s still next in order.' The Master said, 'They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next cla.s.s.'

4. Tsze-kung finally inquired, 'Of what sort are those of the present day, who engage in government?' The Master said 'Pooh!

they are so many pecks and hampers, not worth being taken into account.'

CHAP. XXI. The Master said, 'Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong.'

CHAP. XXII. 1. The Master said, 'The people of the south have a saying-- "A man without constancy cannot be either a wizard or a doctor." Good!

2. 'Inconstant in his virtue, he will be visited with disgrace.'

3. The Master said, 'This arises simply from not attending to the prognostication.'

CHAP. XXIII. The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.'

CHAP. XXIV. Tsze-kung asked, saying, 'What do you say of a man who is loved by all the people of his neighborhood?' The Master replied, 'We may not for that accord our approval of him.'