The Master heard the remark, and said, ‘This is a rule of propriety.’
Chapter XVI
The Master said, ‘In archery it is not going through the leather which is the principal thing;—because people’s strength is not equal. This was the old way.’
Chapter XVII
1. Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.
2. The Master said, ‘Ts’ze, you love the sheep; I love the ceremony.’
Chapter XVII
The Master said, ‘The full observance of the rules of propriety in serving one’s prince is accounted by people to be flattery.’
Chapter XIX
The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, ‘A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness.’
Chapter XX
The Master said, ‘The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.’
Chapter XXI
1. The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, ‘The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.’
2. When the Master heard it, he said, ‘Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.’
Chapter XXII
1. The Master said, ‘Small indeed was the capacity of Kwan Chung!’
2. Some one said, ‘Was Kwan Chung parsimonious?’ ‘Kwan,’ was the reply, ‘had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?’
3. ‘Then, did Kwan Chung know the rules of propriety?’ The Master said, ‘The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?’
Chapter XXXII
The Master instructing the grand music-master of Lu said, ‘How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.’
Chapter XXIV
The border warden at Yi requested to be introduced to the Master, saying, ‘When men of superior virtue have come to this, I have never been denied the privilege of seeing them.’ The followers of the sage introduced him, and when he came out from the interview, he said, ‘My friends, why are you distressed by your master’s loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.’
Chapter XXV
The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.
Chapter XXVI
The Master said, ‘High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;—wherewith should I contemplate such ways?’
BOOK IV: LE JIN.
Chapter I
The Master said, ‘It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?’
Chapter II
The Master said, ‘Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.’
Chapter III
The Master said, ‘It is only the (truly) virtuous man, who can love, or who can hate, others.’
Chapter IV
The Master said, ‘If the will be set on virtue, there will be no practice of wickedness.’
Chapter V
1. The Master said, ‘Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.
2. ‘If a superior man abandon virtue, how can he fulfil the requirements of that name?
3. ‘The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.’
Chapter VI
1. The Master said, ‘I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person.
2. ‘Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.
3. ‘Should there possibly be any such case, I have not seen it.’
Chapter VII
The Master said, ‘The faults of men are characteristic of the class to which they belong. By observing a man’s faults, it may be known that he is virtuous.’
Chapter VIII
The Master said, ‘If a man in the morning hear the right way, he may die in the evening without regret.’
Chapter IX
The Master said, ‘A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.’
Chapter X
The Master said, ‘The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow.’
Chapter XI
The Master said, ‘The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.’
Chapter XII
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