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the class to which they belong. By observing a man’s faults, it may be known that he is virtuous.”

      The Master said, “If a man in the morning hear the right way, he may die in the evening hear regret.”

      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.”

      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.”

      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 favors which he may receive.”

      The Master said: “He who acts with a constant view to his own advantage will be much murmured against.”

      The Master said, “If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?”

      The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.”

      The Master said, “Shan, my doctrine is that of an all-pervading unity.” The disciple Tsang replied, “Yes.”

      The Master went out, and the other disciples asked, saying, “What do his words mean?” Tsang said, “The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others, —this and nothing more.”

      The Master said, “The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.”

      The Master said, “When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves.”

      The Master said, “In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.”

      The Master said, “While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.”

      The Master said, “If the son for three years does not alter from the way of his father, he may be called filial.”

      The Master said, “The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”

      The Master said, “The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”

      The Master said, “The cautious seldom err.”

      The Master said, “The superior man wishes to be slow in his speech and earnest in his conduct.”

      The Master said, “Virtue is not left to stand alone. He who practices it will have neighbors.”

      Tsze-yu said, “In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.”

      .,

B OOK V: KUN-YE CH’ANG

      THE MASTER SAID OF KUNG-YE CH’ANG THAT HE MIGHT BE WIVED; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.

      Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were in governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

      The Master said of Tsze-chien, “Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character?”

      Tsze-kung asked, “What do you say of me, Ts’ze!” The Master said, “You are a utensil.” “What utensil?” “A gemmed sacrificial utensil.”

      Some one said, “Yung is truly virtuous, but he is not ready with his tongue.”

      The Master said, “What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?”

      The Master was wishing Ch’i-tiao K’ai to enter an official employment. He replied, “I am not yet able to rest in the assurance of this.” The Master was pleased.

      The Master said, “My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yu, I dare say.” Tsze-lu hearing this was glad, upon which the Master said, “Yu is fonder of daring than I am. He does not exercise his judgment upon matters.”

      Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, “I do not know.”

      He asked again, when the Master replied, “In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.”

      “And what do you say of Ch’iu?” The Master replied, “In a city of a thousand families, or a clan of a hundred chariots, Ch’iu might be employed as governor, but I do not know whether he is perfectly virtuous.”

      “What do you say of Ch’ih?” The Master replied, “With his sash girt and standing in a court, Ch’ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.”

      The Master said to Tsze-kung, “Which do you consider superior, yourself or Hui?”

      Tsze-kung replied, “How dare I compare myself with Hui? Hui hears one point and knows all about a subject; I hear one point, and know a second.”

      The Master said, “You are not equal to him. I grant you, you are not equal to him.”

      Tsai Yu being asleep during the daytime, the Master said, “Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-what is the use of my reproving him?”

      The Master said, “At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change.”

      The Master said, “I have not seen a firm and unbending man.” Some one replied, “There is Shan Ch’ang.” “Ch’ang,” said the Master, “is under the influence of his passions; how can he be pronounced firm and unbending?”

      Tsze-kung said, “What I do not wish men to do to me, I also wish not to do to men.” The Master said, “Ts’ze, you have not attained to that.”

      Tsze-kung said, “The Master’s personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man’s nature, and the way of Heaven, cannot be heard.”

      When Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

      Tsze-kung asked, saying, “On what ground did Kung-wan get that title of Wan?”

      The Master said, “He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! —On these grounds he has been styled Wan.”

      The Master said of Tsze-ch’an that he had four of the characteristics of a superior man-in

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