The Chinese Classics
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THE CHINESE CLASSICS
with a translation, critical and exegetical
notes, prolegomena, and copious indexes
by
James Legge
IN FIVE VOLUMES
CONFUCIAN ANALECTS
THE GREAT LEARNING
THE DOCTRINE OF THE MEAN
論語
CONFUCIAN ANALECTS.
學而第一
BOOK I. HSIO R.
【第一章】
【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂
乎。【三節】人不知而不慍、不亦君子乎。
CHAPTER I. 1. The Master said, 'Is it not pleasant to learn
with a constant perseverance and application?
2. 'Is it not delightful to have friends coming from distant
quarters?'
3. 'Is he not a man of complete virtue, who feels no
discomposure though men may take no note of him?'
【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、
而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝
CHAP. II. 1. The philosopher Yu said, 'They are few who,
being filial and fraternal, are fond of offending against their
superiors. There have been none, who, not liking to offend
against their superiors, have been fond of stirring up confusion.
2. 'The superior man bends his attention to what is
radical.
弟也者、其為仁之本與。
【第三章】子曰、巧言令色、鮮矣仁。
【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信
乎、傳不習乎。
That being established, all practical courses naturally grow up.
Filial piety and fraternal submission!-- are they not the root of
all benevolent actions?'
CHAP. III. The Master said, 'Fine words and an
insinuating appearance are seldom associated with true virtue.'
CHAP. IV. The philosopher Tsang said, 'I daily examine
myself on three points:-- whether, in transacting business for
others, I may have been not faithful;-- whether, in intercourse
with friends, I may have been not sincere;-- whether I may
have not mastered and practised the instructions of my
teacher.'
【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。
【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有
餘力、則以學文。
【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、
CHAP. V. The Master said, To rule a country of a thousand
chariots, there must be reverent attention to business, and
sincerity; economy in expenditure, and love for men; and the
employment of the people at the proper seasons.'
CHAP. VI. The Master said, 'A youth, when at home,
should be filial, and, abroad, respectful to his elders. He should
be earnest and truthful. He should overflow in love to all, and
cultivate the friendship of the good. When he has time and
opportunity, after the performance of these things, he should
employ them in polite studies.'
CHAP. VII. Tsze-hsia said, 'If a man withdraws his mind
from the love of beauty, and applies it as sincerely to the love
of the virtuous; if, in serving his parents, he can exert his
utmost strength;
與朋友交、言而有信、雖曰未學、吾必謂之學矣。
【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。
【三節】無友不如己者。【四節】過則勿憚改。
【第九章】曾子曰、慎終追遠、民德歸厚矣。
if, in serving his prince, he can devote his life; if, in his
intercourse with his friends, his words are sincere:-- although
men say that he has not learned, I will certainly say that he
has.'
CHAP. VIII. 1. The Master said, 'If the scholar be not
grave, he will not call forth any veneration, and his learning
will not be solid.
2. 'Hold faithfulness and sincerity as first principles.
3. 'Have no friends not equal to yourself.
4. 'When you have faults, do not fear to abandon them.'
CHAP. IX. The philosopher Tsang said, 'Let there be a
careful attention to perform the funeral rites to parents, and let
them be followed when long gone with the ceremonies of
sacrifice;-- then the virtue of the people will resume its proper
excellence.'
【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、
抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求
之也、其諸異乎人之求之與。
【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂
孝矣。
CHAP. X. 1. Tsze-ch'in asked Tsze-kung, saying, 'When our
master comes to any country, he does not fail to learn all about
its government. Does he ask his information? or is it given to
him?'
2. Tsze-kung said, 'Our master is benign, upright,
courteous, temperate, and complaisant, and thus he gets his
information. The master's mode of asking information!-- is it
not different from that of other men?'
CHAP. XI. The Master said, 'While a man's father is alive,
look at the bent of his will; when his father is dead, look at his
conduct. If for three years he does not alter from the way of
his father, he may be called filial.'
【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由
之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。
【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其
親、亦可宗也。
【十四章】子曰、君子食無求
CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of
propriety, a natural ease is to be prized. In the ways prescribed
by the ancient kings, this is the excellent quality, and in things
small and great we follow them.
2. 'Yet it is not to be observed in all cases. If one, knowing
how such ease should be prized, manifests it, without
regulating it by the rules of propriety, this likewise is not to be
done.'
CHAP. XIII. The philosopher Yu said, 'When agreements
are made according to what is right, what is spoken can be
made good. When respect is shown according to what is proper,
one keeps far from shame and disgrace. When the parties upon
whom a man leans are proper persons to be intimate with, he
can make them his guides and masters.'
CHAP. XIV. The Master said, 'He who aims to be a man of
complete virtue in his food does not seek to gratify his
appetite, nor
飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未
若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、
其斯之謂與。【三節】子曰、賜也、始可與言詩
in his dwelling place does he seek the appliances of ease; he is
earnest in what he is doing, and careful in his speech; he
frequents the company of men of principle that he may be
rectified:-- such a person may be said indeed to love to learn.'
CHAP. XV. 1. Tsze-kung said, 'What do you pronounce
concerning the poor man who yet does not flatter, and the rich
man who is not proud?' The Master replied, 'They will do; but
they are not equal to him, who, though poor, is yet cheerful,
and to him, who, though rich, loves the rules of propriety.'
2. Tsze-kung replied, 'It is said in the Book of Poetry, "As
you cut and then file, as you carve and then polish."-- The
meaning is the same, I apprehend, as that which you have just
expressed.'
3. The Master said, 'With one like Ts'ze, I can begin to
talk
已矣、告諸往而知來者。
【十六章】子曰、不患人之不己知、患不知人也。
about the odes. I told him one point, and he knew its proper
sequence.'
CHAP. XVI. The Master said, 'I will not be afflicted at
men's not knowing me; I will be afflicted that I do not know
men.'
為政第二
BOOK II. WEI CHANG.
【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。
CHAP. I. The Master said, 'He who exercises government
by means of his virtue may be compared to the north polar
star, which keeps its place and all the stars turn towards it.'
【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。
【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道
之以德、齊之以禮、有恥且格。
【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】
四十而不惑。【四節】五
CHAP. II. The Master said, 'In the Book of Poetry are
three hundred pieces, but the design of them all may be
embraced in one sentence-- "Having no depraved thoughts."'
CHAP. III. 1. The Master said, 'If the people be led by
laws, and uniformity sought to be given them by punishments,
they will try to avoid the punishment, but have no sense of
shame.
2. 'If they be led by virtue, and uniformity sought to be
given them by the rules of propriety, they will have the sense
of shame, and moreover will become good.'
CHAP. IV. 1. The Master said, 'At fifteen, I had my mind
bent on learning.
2. 'At thirty, I stood firm.
3. 'At forty, I had no doubts.
4. 'At fifty, I knew the decrees of Heaven.
十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。
【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、
孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以
禮、死葬之以禮、祭之以禮。
5. 'At sixty, my ear was an obedient organ for the
reception of truth.
6. 'At seventy, I could follow what my heart desired,
without transgressing what was right.'
CHAP. V. 1. Mang I asked what filial piety was. The
Master said, 'It is not being disobedient.'
2. Soon after, as Fan Ch'ih was driving him, the Master
told him, saying, 'Mang-sun asked me what filial piety was, and
I answered him,-- "not being disobedient."'
3. Fan Ch'ih said, 'What did you mean?' The Master
replied, 'That parents, when alive, be served according to
propriety; that, when dead, they should be buried according to
propriety; and that they should be sacrificed to according to
propriety.'
【第六章】孟武伯問孝、子曰、父母唯其疾之憂。
【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、
不敬、何以別乎。
【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、
曾是以為孝乎。
CHAP. VI. Mang Wu asked what filial piety was. The
Master said, 'Parents are anxious lest their children should be
sick.'
CHAP. VII. Tsze-yu asked what filial piety was. The
Master said, 'The filial piety of now-a-days means the support
of one's parents. But dogs and horses likewise are able to do
something in the way of support;-- without reverence, what is
there to distinguish the one support given from the other?'
CHAP. VIII. Tsze-hsia asked what filial piety was. The
Master said, 'The difficulty is with the countenance. If, when
their elders have any troublesome affairs, the young take the
toil of them, and if, when the young have wine and food, they
set them before their elders, is THIS to be considered filial
piety?'
【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回
也不愚。
【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所
安。【四節】人焉廋哉、人焉廋哉。
【十一章】子曰、溫故而知新、可以為師矣。
CHAP. IX. The Master said, 'I have talked with Hui for a
whole day, and he has not made any objection to anything I
said;-- as if he were stupid. He has retired, and I have
examined his conduct when away from me, and found him able
to illustrate my teachings. Hui!-- He is not stupid.'
CHAP. X. 1. The Master said, 'See what a man does.
2. 'Mark his motives.
3. 'Examine in what things he rests.
4. 'How can a man conceal his character?
5. How can a man conceal his character?'
CHAP. XI. The Master said, 'If a man keeps cherishing his
old knowledge, so as continually to be acquiring new, he may
be a teacher of others.'
【十二章】子曰、君子不器。
【十三章】子貢問君子、子曰、先行其言、而後從之。
【十四章】子曰、君子周而不比、小人比而不周。
【十五章】子曰、學而不思則罔、思而不學則殆。
【十六章】子曰、攻乎異端、斯害也己。
CHAP. XII. The Master said, 'The accomplished scholar is
not a utensil.'
CHAP. XIII. Tsze-kung asked what constituted the
superior man. The Master said, 'He acts before he speaks, and
afterwards speaks according to his actions.'
CHAP. XIV. The Master said, 'The superior man is catholic
and no partisan. The mean man is partisan and not catholic.'
CHAP. XV. The Master said, 'Learning without thought is
labour lost; thought without learning is perilous.'
CHAP. XVI. The Master said, 'The study of strange
doctrines is injurious indeed!'
【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則
寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。
CHAP. XVII. The Master said, 'Yu, shall I teach you what
knowledge is? When you know a thing, to hold that you know
it; and when you do not know a thing, to allow that you do not
know it;-- this is knowledge.'
CHAP. XVII. 1. Tsze-chang was learning with a view to
official emolument.
2. The Master said, 'Hear much and put aside the points
of which you stand in doubt, while you speak cautiously at the
same time of the others:-- then you will afford few occasions
for blame. See much and put aside the things which seem
perilous, while you are cautious at the same time in carrying
the others into practice:-- then you will have few occasions for
repentance. When one gives few occasions for blame in his
words, and few occasions for repentance in his conduct, he is in
the way to get emolument.'
【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉
錯諸直、則民不服。
【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、
則忠、舉善而教不能、則勤。
【廿一章】【一節】或謂孔子曰、子奚
CHAP. XIX. The Duke Ai asked, saying, 'What should be
done in order to secure the submission of the people?'
Confucius replied, 'Advance the upright and set aside the
crooked, then the people will submit. Advance the crooked and
set aside the upright, then the people will not submit.'
CHAP. XX. Chi K'ang asked how to cause the people to
reverence their ruler, to be faithful to him, and to go on to
nerve themselves to virtue. The Master said, 'Let him preside
over them with gravity;-- then they will reverence him. Let
him be filial and kind to all;-- then they will be faithful to him.
Let him advance the good and teach the incompetent;-- then
they will eagerly seek to be virtuous.'
CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir,
why are you not engaged in the government?'
不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、
奚其為為政。
【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行
之哉。
【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、
2. The Master said, 'What does the Shu-ching say of filial
piety?-- "You are filial, you discharge your brotherly duties.
These qualities are displayed in government." This then also
constitutes the exercise of government. Why must there be
THAT-- making one be in the government?'
CHAP. XXII. The Master said, 'I do not know how a man
without truthfulness is to get on. How can a large carriage be
made to go without the cross-bar for yoking the oxen to, or a
small carriage without the arrangement for yoking the horses?'
CHAP. XXIII. 1. Tsze-chang asked whether the affairs of
ten ages after could be known.
2. Confucius said, 'The Yin dynasty followed the
regulations of the Hsia: wherein it took from or added to them
may be known. The Chau dynasty has followed the regulations
of Yin: wherein it took from or added to them may be known.
Some other may follow the Chau, but though it should be at the
distance of a hundred ages, its affairs may be known.'
所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可
知也。
【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇
也。
CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to
a spirit which does not belong to him is flattery.
2. 'To see what is right and not to do it is want of
courage.'
八佾第三
BOOK III. PA YIH.
【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。
CHAP. I. Confucius said of the head of the Chi family, who
had eight rows of pantomimes in his area, 'If he can bear to do
this, what may he not bear to do?'
【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。
【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。
【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、
與其奢也、寧
CHAP. II. The three families used the YUNG ode, while the
vessels were being removed, at the conclusion of the sacrifice.
The Master said, '"Assisting are the princes;-- the son of heaven
looks profound and grave:"-- what application can these words
have in the hall of the three families?'
CHAP. III. The Master said, 'If a man be without the
virtues proper to humanity, what has he to do with the rites of
propriety? If a man be without the virtues proper to humanity,
what has he to do with music?'
CHAP. IV. 1. Lin Fang asked what was the first thing to be
attended to in ceremonies.
2. The Master said, 'A great question indeed!
3. 'In festive ceremonies, it is better to be sparing than
extravagant.
儉、喪、與其易也、寧戚。
【第五章】子曰、夷狄之有君、不如諸夏之亡也。
【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、
嗚呼、曾謂泰山、不如林放乎。
In the ceremonies of mourning, it is better that there be deep
sorrow than a minute attention to observances.'
CHAP. V. The Master said, 'The rude tribes of the east and
north have their princes, and are not like the States of our
great land which are without them.'
CHAP. VI. The chief of the Chi family was about to
sacrifice to the T'ai mountain. The Master said to Zan Yu, 'Can
you not save him from this?' He answered, 'I cannot.' Confucius
said, 'Alas! will you say that the T'ai mountain is not so
discerning as Lin Fang?'
【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。
【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】
子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已
矣。
CHAP. VII. The Master said, 'The student of virtue has no
contentions. If it be said he cannot avoid them, shall this be in
archery? But he bows complaisantly to his competitors; thus he
ascends the hall, descends, and exacts the forfeit of drinking. In
his contention, he is still the Chun-tsze.'
CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the
meaning of the passage-- "The pretty dimples of her artful
smile! The well-defined black and white of her eye! The plain
ground for the colours?"'
2. The Master said, 'The business of laying on the colours
follows (the preparation of) the plain ground.'
3. 'Ceremonies then are a subsequent thing?' The Master
said, 'It is Shang who can bring out my meaning. Now I can
begin to talk about the odes with him.'
【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、
文獻不足故也、足、則吾能徵之矣。
【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。
【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸
CHAP. IX. The Master said, 'I could describe the
ceremonies of the Hsia dynasty, but Chi cannot sufficiently
attest my words. I could describe the ceremonies of the Yin
dynasty, but Sung cannot sufficiently attest my words. (They
cannot do so) because of the insufficiency of their records and
wise men. If those were sufficient, I could adduce them in
support of my words.'
CHAP. X. The Master said, 'At the great sacrifice, after the
pouring out of the libation, I have no wish to look on.'
CHAP. XI. Some one asked the meaning of the great
sacrifice. The Master said, 'I do not know. He who knew its
meaning would find it as easy to govern the kingdom as to look
on this;-- pointing to his palm.
斯乎。指其掌。
【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不
祭。
【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何
謂也。【二節】子曰、不然、獲罪於天、無所禱也。
CHAP. XII. 1. He sacrificed to the dead, as if they were
present. He sacrificed to the spirits, as if the spirits were
present.
2. The Master said, 'I consider my not being present at
the sacrifice, as if I did not sacrifice.'
CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the
meaning of the saying, "It is better to pay court to the furnace
than to the south-west corner?"'
2. The Master said, 'Not so. He who offends against
Heaven has none to whom he can pray.'
【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。
【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、每事
問。子聞之曰、是禮也。
【十六章】子曰、射不主皮、為力不同科、古之道也。
CHAP. XIV. The Master said, 'Chau had the advantage of
viewing the two past dynasties. How complete and elegant are
its regulations! I follow Chau.'
CHAP. XV. The Master, when he entered the grand
temple, asked about everything. Some one said, 'Who will say
that the son of the man of Tsau knows the rules of propriety!
He has entered the grand temple and asks about everything.'
The Master heard the remark, and said, 'This is a rule of
propriety.'
CHAP. 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.'
【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、
我愛其禮。
【十八章】子曰、事君盡禮、人以為諂也。
【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以
禮、臣事君以忠。
【二十章】子曰、關睢樂而不淫、哀而不傷。
CHAP. 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.'
CHAP. XVII. The Master said, 'The full observance of the
rules of propriety in serving one's prince is accounted by
people to be flattery.'
CHAP. 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.'
CHAP. XX. The Master said, 'The Kwan Tsu is expressive of
enjoyment without being licentious, and of grief without being
hurtfully excessive.'
【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、
周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往
不咎。
【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三
節】曰、管氏有三歸、
CHAP. 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.'
CHAP. 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
官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、
管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰
不知禮。
【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、
繳如也、繹如也、以成。
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?'
CHAP. 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.'
【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、
出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。
【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。
【廿六章】子曰、居上不寬、為禮
CHAP. 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.'
CHAP. 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.
CHAP. XXVI. The Master said, 'High station filled without
indulgent generosity; ceremonies performed without reverence;
mourning conducted without sorrow;-- wherewith should I
contemplate such ways?'
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