INTRODUCTORY NOTE

THE name Confucius is the latinized form of the Chinese characters, Kung Foo-tsze, meaning "The master, Kung." The bearer of this name was born of an ancient and distinguished family in the district of Tsow, in the present province of Shentung, China, B. C. 551. His father was a soldier of reputation and governor of Tsow, but not a man of wealth. Confucius married at nineteen, and in his early manhood held a minor office; but within a few years he became a public teacher, and soon attracted numerous disciples. Rising in reputation, he was invited to the court of Chow, where he investigated the traditional ceremonies and maxims of the ruling dynasty; and in the following year visited another state where he studied the ancient music. When he was nearly fifty, in the year 500 B. C., he again took office, becoming in turn chief magistrate of the town of Chung-too, Assistant-Superintendent of Works to the Ruler of Loo, and finally Minister of Crime. In spite of almost miraculous efficiency, he lost the support of his ruler in 496 B. C.; and until his death in 478 B. C., he wandered from state to state, sometimes well-treated, sometimes enduring severe hardships, always saddened by the refusal of the turbulent potentates to be guided by his beneficent counsels. No sooner was he dead, however, than his wisdom was recognized by peasant and emperor alike; admiration rose to veneration, veneration to worship. Sacrifices were offered to him, temples built in his honor, and a cult established which has lasted almost two thousand years.

Confucius did not regard himself as an innovator, but as the conservator of ancient truth and ceremonial propriety. He dealt with neither theology nor metaphysics, but with moral and political conduct.

The Lun Yu, Analects or Sayings of Confucius, were probably compiled, says Legge, "by the disciples of the disciples of the sage, making free use of the written memorials concerning him which they had received, and the oral statements which they had heard, from their several masters. And we shall not be far wrong, if we determine its date as about the beginning of the third, or the end of the fourth century before Christ."

THE SAYINGS OF CONFUCIUS

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[1]

T

HE Master said: "In learning and straightway practising is there not pleasure also?

When friends gather round from afar do we not rejoice? Whom

lack of fame cannot vex is not he a gentleman?"

[2] Yu-tzu said: "A dutiful son and brother is seldom fond of thwarting those over him: a man unwilling to thwart those over him is never given to crime. A gentleman nurses the roots: when the root has taken, the truth will grow; and what are the roots of love, but the duty of son and of brother?"

[3] The Master said: "Honeyed words and flattering looks seldom speak of love."

[4] Tseng-tzu' said: "Thrice daily I ask myself: 'Have I been unfaithful in dealing for others? Have I been untrue to friends? Do I practise what I preach ?'"

[5] The Master said: "To guide a land of a thousand chariots, honour business, be true and sparing, love the people, and time thy claims upon them."

[6] The Master said: "The young should be dutiful at home, modest abroad, heedful and true, full of goodwill for the many, close friends with love; and should they have strength to spare, let them spend it upon the arts."

[7] Tzu-hsia' said: “If a man honour worth and forsake lust, serve father and mother with all his strength, be ready to give his life for the king, and keep faith with his friends; though men may call him rude, I call him learned."

[8] The Master said: "Of a gentleman who is frivolous none stand in awe, nor can his learning be sound.

1 Disciples.

Make

faithfulness and truth thy masters: have no friends unlike thyself: be not ashamed to mend thy faults."

[9] Tseng-tzu1 said: "Respect death and recall forefathers, the good in men will again grow sturdy."

[10] Tzu-ch'in' said to Tzu-kung': "The Master, on coming to a country, learns all about the government: does he ask, or is it told him?"

Tzu-kung said: "The Master learns it by his warmth and honesty, by politeness, modesty, and yielding. The way that the Master asks is unlike other men's asking."

[11] The Master said: “As long as his father lives a son should study his wishes; after he is dead, he should study his life. If for three years he do not forsake his father's ways, he may be called dutiful."

[12] Yu-tzu said: "In daily courtesy ease is of price. This was the beauty of the old kings' ways; this they followed in small and great. But knowing this, it is not right to give way to ease, unchecked by courtesy. This also is wrong."

[13] Yu-tzu said: "If promises hug the right, word can be kept: if attentions are bounded by courtesy, shame will be banished: heroes may be worshipped, if we choose them aright."

[14] The Master said: "A gentleman who is not a greedy eater, nor a lover of ease at home, who is earnest in deed and careful of speech who seeks the righteous and profits by them, may be called fond of learning."

[15] Tzu-kung said: "Poor, but no flatterer; rich, but not proud. How were that?"

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Good," said the Master; "but better still were poor, yet merry; rich, yet courteous."

Tzu-kung said: "Where the poem says:

'If ye cut, if ye file,

If ye polish and grind';

is that what is meant?"

The Master said: "Now I can talk of poetry to thee, Tz'u. Given a clue, thou canst find the way."

[16] The Master said: "Not to be known should not grieve you: grieve that ye know not men."

1 Disciples.