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punishments,'"
Again, "Suppose the ruler to possess true kingly qualities, then surely after one generation there would be good-will among men."
Again, "Let a ruler but see to his own rectitude, and what trouble will he then have in the work before him? If he be unable to rectify himself, how is he to rectify others?"
Once when Yen Yu was leaving the Court, the Master accosted him. "Why so late?" he asked. "Busy with legislation," Yen replied. "The details of it," suggested the Master; "had it been legislation, I should have been there to hear it, even though I am not in office."
Duke Ting asked if there were one sentence which, if acted upon, might have the effect of making a country prosperous.
Confucius answered, "A sentence could hardly be supposed to do so much as that. But there is a proverb people use which says, 'To play the prince is hard, to play the minister not easy.' Assuming that it is understood that 'to play the prince is hard,' would it not be probable that with that one sentence the country should be made to prosper?"
"Is there, then," he asked, "one sentence which, if acted upon, would have the effect of ruining a country?"
Confucius again replied, "A sentence could hardly be supposed to do so much as that. But there is a proverb men have which says, 'Not gladly would I play the prince, unless my words were ne'er withstood.' Assuming that the words were good, and that none withstood them, would not that also be good? But assuming that they were not good, and yet none withstood them, would it not be probable that with that one saying he would work his country's ruin?"
When the Duke of Sheh consulted him about government, he replied, "Where the near are gratified, the far will follow."
When Tsz-hiá became governor of Kü-fu, and consulted him about government, he answered, "Do not wish for speedy results. Do not look at trivial advantages. If you wish for speedy results, they will not be far-reaching; and if you regard trivial advantages you will not successfully deal with important affairs."
The Duke of Sheh in a conversation with Confucius said, "There are some straightforward persons in my neighborhood. If a father has stolen a sheep, the son will give evidence against him."
"Straightforward people in my neighborhood are different from those," said Confucius. "The father will hold a thing secret on his son's behalf, and the son does the same for his father. They are on their way to becoming straightforward."
Fan Ch'i was asking him about duty to one's fellow-men. "Be courteous," he replied, "in your private sphere; be serious in any duty you take in hand to do; be leal-hearted in your intercourse with others. Even though you were to go amongst the wild tribes, it would not be right for you to neglect these duties."
In answer to Tsz-kung, who asked, "how he would characterize one who could fitly be called 'learned official,'" the Master said, "He may be so-called who in his private life is affected with a sense of his own unworthiness, and who, when sent on a mission to any quarter of the empire, would not disgrace his prince's commands."
"May I presume," said his questioner, "to ask what sort you would put next to such?"
"Him who is spoken of by his kinsmen as a dutiful son, and whom the folks of his neighborhood call' good brother.'"
"May I still venture to ask whom you would place next in order?"
"Such as are sure to be true to their word, and effective in their work—who are given to hammering, as it were, upon one note—of inferior calibre indeed, but fit enough, I think, to be ranked next."
"How would you describe those who are at present in the government service?"
"Ugh! mere peck and panier men!—not worth taking into the reckoning."
Once he remarked, "If I cannot get via media men to impart instruction to, then I must of course take the impetuous and undisciplined! The impetuous ones will at least go forward and lay hold on things; and the undisciplined have at least something in them which needs to be brought out."
"The Southerners," said he, "have the proverb, 'The man who sticks not to rule will never make a charm-worker or a medical man,' Good!—'Whoever is intermittent in his practise of virtue will live to be ashamed of it.' Without prognostication," he added, "that will indeed be so."
"The nobler-minded man," he remarked, "will be agreeable even when he disagrees; the small-minded man will agree and be disagreeable."
Tsz-kung was consulting him, and asked, "What say you of a person who was liked by all in his village?"
"That will scarcely do," he answered.
"What, then, if they all disliked him?"
"That, too," said he, "is scarcely enough. Better if he were liked by the good folk in the village, and disliked by the bad."
"The superior man," he once observed, "is easy to serve, but difficult to please. Try to please him by the adoption of wrong principles, and you will fail. Also, when such a one employs others, he uses them according to their capacity. The inferior man is, on the other hand, difficult to serve, but easy to please. Try to please him by the adoption of wrong principles, and you will succeed. And when he employs others he requires them to be fully prepared for everything."
Again, "The superior man can be high without being haughty. The inferior man can be haughty if not high."
"The firm, the unflinching, the plain and simple, the slow to speak," said he once, "are approximating towards their duty to their fellow-men."
Tsz-lu asked how he would characterize one who might fitly be called an educated gentleman. The master replied, "He who can properly be so-called will have in him a seriousness of purpose, a habit of controlling himself, and an agreeableness of manneramong his friends and associates the seriousness and the self-control, and among his brethren the agreeableness of manner."
"Let good and able men discipline the people for seven years," said the Master, "and after that they may do to go to war."
But, said he, "To lead an undisciplined people to war—that I call throwing them away."
BOOK XIV
Good and Bad Government—Miscellaneous Sayings
Yuen Sz asked what might be considered to bring shame on one.
"Pay," said the Master; "pay—ever looking to that, whether the country be well or badly governed."
"When imperiousness, boastfulness, resentments, and covetousness cease to prevail among the people, may it be considered that mutual good-will has been effected?" To this question the Master replied, "A hard thing overcome, it may be considered. But as to the mutual good-will—I cannot tell."
"Learned officials," said he, "who hanker after a home life, are not worthy of being esteemed as such."
Again, "In a country under good government, speak boldly, act boldly. When the land is ill-governed, though you act boldly, let your words be moderate."
Again, "Men of virtue will needs be men of words—will speak out—but men of words are not necessarily men of virtue. They who care for their fellow-men will needs be bold, but the bold may not necessarily be such as care for their fellow-men."
Nan-kung Kwoh, who was consulting Confucius, observed respecting I, the skilful archer, and Ngau, who could propel a boat on dry land, that neither of them died a natural death; while Yu and Tsih, who with their own hands had labored at husbandry, came to wield imperial sway.
The Master gave him no reply. But when the speaker had gone out he exclaimed, "A superior man, that! A man who values virtue, that!"
"There have been noble-minded men," said he, "who yet were wanting in philanthropy; but never has there been a small-minded man who had philanthropy in him."
He asked, "Can any one refuse to toil for those he loves? Can any one refuse to exhort, who is true-hearted?"
Speaking of the preparation of Government Notifications in his day he said, "P'i would draw up a rough sketch of what was to be said; the Shishuh then looked it carefully through and put it into proper shape; Tsz-yu next, who was master