Chapter 17 of the Analects of Confucius

阳yáng货huò欲yù见jiàn孔kǒng子zǐ，孔kǒng子zǐ不bù见jiàn，归guī孔kǒng子zǐ豚tún，孔kǒng子zǐ时shí其qí亡wáng也yě而ér往wǎng拜bài之zhī，遇yù诸zhū途tú，谓wèi孔kǒng子zǐ曰yuē：“来lái，予yú与yǔ尔ěr言yán。”曰yuē：“怀huái其qí宝bǎo，而ér迷mí其qí邦bāng。可kě谓wèi仁rén乎hū？”曰yuē：“不bù可kě。”“好hào从cóng事shì而ér亟qì失shī时shí，可kě谓wèi知zhī乎hū？”曰yuē：“不bù可kě。”“日rì月yuè逝shì矣yǐ，岁suì不bù我wǒ与yú。”孔kǒng子zǐ曰yuē：“诺nuò。吾wú将jiāng仕shì矣yǐ。”

XVII.1. Yang Huo wished to meet Confucius. Confucius did not receive him. Yang Huo sent him a young pig. Confucius chose the moment when Yang Huo was not at home to go and greet him. He met him on the road. Yang Huo said to Confucius, — Come, I have to speak with you. Then he said to him, — He who keeps his treasure hidden in his heart and leaves his country in turmoil, does he deserve to be called benevolent? — No, answered Confucius. Yang Huo went on, — He who is fond of managing public affairs and often misses the opportunities for doing it, does he deserve to be called wise? — No, answered Confucius. Yang Huo continued, — Days and months pass; years do not wait for us. — Well, answered Confucius; I will take office.

Note:

XVII.1. Yang Huo, also called Yang Hou, was the steward of the Ji family. He had imprisoned Ji Huan, the head of that family, and ruled the state of Lu as its sole master. (Thus he had repaid to his lord what Ji Wu, great-grandfather of Ji Huan, had done to the prince of Lu.) He wanted to make Confucius visit him, but Confucius would not go. When a high minister sent a gift to a scholar, if the scholar was not at home to receive it, it was according to custom that he should go to the house of the high minister to make acknowledgments. Yang Huo, taking advantage of a moment when Confucius was not at home, sent him a young pig as a gift, in order to force him to come and greet him and visit him. Confucius, then choosing the moment when Yang Huo was absent, went to his house to thank him. He was afraid to fall into the trap that this wicked man had set for him, and to seem to acknowledge his absolute power, and he wanted to keep his first resolve, which was not to see him. Against his expectation, he met Yang Huo on the road. Yang Huo, by criticizing Confucius' conduct, and urging him to accept an office at once, had no other intention than to obtain his support for putting the government into disorder. Confucius was quite ready to take office, but not to serve Yang Huo.

子zǐ曰yuē：“性xìng相xiāng近jìn也yě，习xí相xiāng远yuǎn也yě。”

XVII.2. The Master said, — Men are all alike by nature; they differ by their habits.

子zǐ曰yuē：“唯wéi上shàng智zhì与yú下xià愚yú不bù移yí。”

XVII.3. The Master said, — Only two kinds of people never change their conduct: the wisest and the most foolish.

子zǐ之zhī武wǔ城chéng，闻wén弦xián歌gē之zhī声shēng，夫fū子zǐ莞wǎn尔ěr而ér笑xiào曰yuē：“割gē鸡jī焉yān用yòng宰zǎi牛niú刀dāo。”子zǐ游yóu对duì曰yuē：“昔xī者zhě偃yǎn也yě闻wén诸zhū夫fū子zǐ曰yuē：‘君jūn子zǐ学xué道dào则zé爱ài人rén，小xiǎo人rén学xué道dào则zé易yì使shǐ也yě。’”子zǐ曰yuē：“二èr三sān子zǐ，偃yǎn之zhī言yán是shì也yě。前qián言yán戏xì之zhī耳ěr。”

XVII.4. The Master, arriving at Wucheng, heard singing and the sounds of stringed instruments. He smiled and said, — To kill a chicken, does one use the knife that serves to butcher oxen? Ziyou replied, — Master, formerly I heard you say that the study of wisdom makes officers benevolent and the common people easy to govern. — My children, answered the Master, Yan has spoken truly. What I just said was only a joke.

Note:

XVII.4. Wucheng belonged to the state of Lu. Ziyou was then prefect of Wucheng and taught the people their duties and music. So all the inhabitants knew how to sing and play stringed instruments. Confucius' joy showed on his face. He smiled and said, — To kill a chicken, a small animal, what reason is there to use the large knife that serves to butcher oxen? He meant that Ziyou used great administrative means to govern a small town. He did not say it seriously. Countries to be governed are not all of the same size; but those who govern them should always teach duties and music, and thus maintain the same conduct.

公gōng山shān弗fú扰rǎo以yǐ费fèi畔pàn，召zhào，子zǐ欲yù往wǎng，子zǐ路lù不bù说yuè，曰yuē：“末mò之zhī也yě已yǐ，何hé必bì公gōng山shān氏shì之zhī之zhī也yě！”子zǐ曰yuē：“夫fú召zhào我wǒ者zhě岂qǐ徒tú哉zāi！如rú有yǒu用yòng我wǒ者zhě，吾wú其qí为wéi东dōng周zhōu乎hū！”

XVII.5. Gongshan Furao, chief of the city of Bi, had rebelled. He summoned Confucius. The philosopher wanted to go to see him. Zilu, indignant, said to him, — There is no place where it is proper to go. What need is there to go to the head of the Gongshan family? The Master replied, — Did the one who invited me do so without a real intention? If I were given the direction of public affairs, would I not revive in the East the principles of the founders of the Zhou dynasty?

Note:

XVII.5. Gongshan Furao was the steward of the head of the Ji family, who was a high minister in the state of Lu. Gongshan was his family name, Furao his personal name, and Zishe his courtesy name. With Yang Huo, he had seized the person of Dafu Ji Huan, and, master of the city of Bi, he supported his revolt against the high minister. He had Confucius invited to come to see him. Confucius wanted to go, because Gongshan Furao was in revolt against the Ji family, and not against the prince of Lu. Confucius wanted to go in the interest of the prince of Lu, not in the interest of Gongshan Furao. If Confucius had succeeded in carrying out his design, he would have removed the sovereign authority from the hands of the high ministers to restore it to the prince, and after having restored it to the prince, he would have made it return to the emperor. He wanted to go to Gongshan Furao because such were his principles. However, he did not go, because it would be impossible for him to carry out his design.

子zǐ张zhāng问wèn仁rén于yú孔kǒng子zǐ，孔kǒng子zǐ曰yuē：“能néng行xíng五wǔ者zhě于yú天tiān下xià，为wéi仁rén矣yǐ。”请qǐng问wèn之zhī。曰yuē：“恭gōng宽kuān信xìn敏mǐn惠huì。恭gōng则zé不bù侮wǔ，宽kuān则zé得dé众zhòng，信xìn则zé人rén任rèn焉yān，敏mǐn则zé有yǒu功gōng，惠huì则zé足zú以yǐ使shǐ人rén。”

XVII.6. Zizhang asked Confucius in what consists perfect virtue. Confucius answered, — He who is capable of practicing five things everywhere is perfect. Zizhang said, — May I ask what they are? — They are, answered Confucius, gravity, generosity, sincerity, diligence, and kindness. Gravity inspires respect; generosity wins the hearts; sincerity obtains confidence; diligence accomplishes works; kindness makes one easy to serve.

佛fó刖yuè召zhào，子zǐ欲yù往wǎng。子zǐ路lù曰yuē：“昔xī者zhě由yóu也yě闻wén诸zhū夫fū子zǐ曰yuē：‘亲qīn于yú其qí身shēn为wéi不bù善shàn者zhě，君jūn子zǐ不bù入rù也yě.’佛fó刖yuè以yǐ中zhōng牟mù畔pàn，子zǐ之zhī往wǎng也yě如rú之zhī何hé？”子zǐ曰yuē：“然rán。有yǒu是shì言yán也yě：不bù曰yuē坚jiān乎hū，磨mó而ér不bù磷lín；不bù曰yuē白bái乎hū，涅niè而ér不bù缁zī。吾wú其qí孢páo瓜guā也yě哉zāi？焉yān能néng系xì而ér不bù食shí？”

XVII.7. Bi Yue invited Confucius to go to see him. The Master wanted to go. Zilu said, — Master, formerly I heard you say that the wise man does not keep company with a man engaged in a bad enterprise. Bi Yue, chief of Zhongmou, has raised the standard of revolt. Is it proper that you should go to see him? The Master answered, — It is true, I said those words. But is it not said also that a very hard thing is not worn away by friction? Is it not said also that an essentially white thing is not dyed black? Am I then a gourd, which can be hung up and neither eat nor be eaten?

Note:

XVII.7. Confucius said, — My virtue is so firm and pure that I can expose it to the contact of wicked men without danger. Why should I not answer Bi Yue's invitation, for fear of soiling myself? Am I then a gourd? Can I live without serving men, like a gourd that remains always hanging in one place and does nothing, not even drink or eat?

子zǐ曰yuē：“由yóu也yě，汝rǔ闻wén六liù言yán六liù蔽bì矣yǐ乎hū？”对duì曰yuē：“未wèi也yě。”“居jū，吾wú语yù汝rǔ。好hào仁rén不bù好hào学xué，其qí蔽bì也yě愚yú；好hào知zhī不bù好hào学xué，其qí蔽bì也yě荡dàng；好hào信xìn不bù好hào学xué，其qí蔽bì也yě贼zéi；好hào直zhí不bù好hào学xué，其qí蔽bì也yě绞jiǎo；好hào勇yǒng不bù好hào学xué，其qí蔽bì也yě乱luàn；好hào刚gāng不bù好hào学xué，其qí蔽bì也yě狂kuáng。”

XVII.8. The Master said, — You, do you know the six words and the six shadows? Zilu, rising, replied, — Not yet. — Sit down, replied Confucius, I will tell you. The defect of him who loves to appear benevolent and does not love learning is that he becomes simple. The defect of him who loves knowledge and does not love learning is that he falls into error. The defect of him who loves sincerity and does not love learning is that he injures others. The defect of him who loves straightforwardness and does not love learning is that he offends others. The defect of him who loves courage and does not love learning is that he causes disorder. The defect of him who loves firmness and does not love learning is that he becomes presumptuous.

子zǐ曰yuē：“小xiǎo子zǐ，何hé莫mò学xué夫fú诗shī？诗shī可kě以yǐ兴xìng，可kě以yǐ观guān，可kě以yǐ群qún，可kě以yǐ怨yuàn。迩ěr之zhī事shì父fù，远yuǎn之zhī事shì君jūn。多duō识shí于yú鸟niǎo兽shòu草cǎo木mù之zhī名míng。”

XVII.9. The Master said, — My children, why do you not study the Shi Jing? It can excite to virtue, it can help to observe, it can help to associate with others, it can help to express complaint. It teaches to serve one's parents and one's prince. It makes one know many birds, beasts, plants, and trees.

子zǐ谓wèi伯bó鱼yú曰yuē：“汝rǔ为wéi周zhōu南nán召shào南nán矣yǐ乎hū？人rén而ér不bù为wéi周zhōu南nán召shào南nán，其qí犹yóu正zhèng墙qiáng面miàn而ér立lì也yě与yú？”

XVII.10. The Master said to his son Boyu, — Do you study the Zhou Nan and the Shao Nan? One who has not studied the Zhou Nan and the Shao Nan is like a man who stands with his face to a wall.

子zǐ曰yuē：“礼lǐ云yún礼lǐ云yún，玉yù帛bó云yún乎hū哉zāi？乐yuè云yún乐yuè云yún，钟zhōng鼓gǔ云yún乎hū哉zāi？”

XVII.11. The Master said, — When one speaks of urbanity, and praises urbanity, does one mean only precious stones and silks? When one speaks of music, and praises music, does one mean only bells and drums?

Note:

XVII.11. Urbanity requires above all respect, and music has for its principal object harmony (concord). Precious stones, silks, bells, and drums are only accessories.

子zǐ曰yuē：“色sè厉lì而ér内nèi荏rěn，譬pì诸zhū小xiǎo人rén，其qí犹yóu穿chuān窬yú之zhī盗dào也yě与yú？”

XVII.12. The Master said, — Those who in appearance are rigid observers of the precepts of wisdom and, in fact, have no energy, do not resemble the common people who climb walls to steal?

子zǐ曰yuē：“乡xiāng愿yuàn，德dé之zhī贼zéi也yě。”

XVII.13. The Master said, — Those who pass for men of virtue in the eyes of the villagers, destroy goodness.

子zǐ曰yuē：“道dào听tīng而ér途tú说shuō，德dé之zhī弃qì也yě。”

XVII.14. The Master said, — To repeat on the road to all passers-by what one has learned on the road, is to throw virtue to the winds.

子zǐ曰yuē：“鄙bǐ夫fū，可kě与yǔ事shì君jūn也yě与yú哉zāi？其qí未wèi得dé之zhī也yě，患huàn得dé之zhī；既jì得dé之zhī，患huàn失shī之zhī。苟gǒu患huàn失shī之zhī，无wú所suǒ不bù至zhì矣yǐ。”

XVII.15. The Master said, — Should one make men of low birth admitted to the courts, and serve the prince with them? Before obtaining offices, they are afraid to obtain them; after obtaining them, they are afraid to lose them. Then they do not stop at any crime to keep them.

子zǐ曰yuē：“古gǔ者zhě民mín有yǒu三sān疾jí，今jīn也yě或huò是shì之zhī亡wáng也yě。古gǔ之zhī狂kuáng也yě肆sì，今jīn之zhī狂kuáng也yě荡dàng；古gǔ之zhī矜jīn也yě廉lián，今jīn之zhī矜jīn也yě忿fèn戾lì；古gǔ之zhī愚yú也yě直zhí，今jīn之zhī愚yú也yě诈zhà而ér已yǐ矣yǐ。”

XVII.16. The Master said, — The ancients were subject to three faults, which perhaps do not exist at present. Anciently, those who had great aspirations neglected small things; now they give themselves up to license. Anciently, those who were constant in their resolutions were not accessible; now they are angry and intractable. Anciently, the ignorant were simple and upright; now they are deceitful.

子zǐ曰yuē：“巧qiǎo言yán令lìng色sè，鲜xiǎn矣yǐ仁rén。”

XVII.17. The Master said, — I do not like the color purple, because it is more dark than red. I hate the music of Zheng, because it is more brilliant than the good music. I hate the men of many words, because they disturb the states and families.

子zǐ曰yuē：“予yú欲yù无wú言yán。”子zǐ贡gòng曰yuē：“子zǐ如rú不bù言yán，则zé小xiǎo子zǐ何hé述shù焉yān？”子zǐ曰yuē：“天tiān何hé言yán哉zāi。四sì时shí行xíng焉yān，百bǎi物wù生shēng焉yān。天tiān何hé言yán哉zāi！”

XVII.18. The Master said, — I would like to have no words. — Master, said Zigong, if you do not speak, what will your disciples transmit to posterity? The Master replied, — Does the sky speak? The four seasons follow their course, and all things are created by it. Does the sky ever speak?

Note:

XVII.18. In the conduct of the sage par excellence, everything, even the smallest movements, is the clear manifestation of the highest reason; just as the course of the seasons, the production of different beings, everything in nature is the flow of the heavenly power. Does the sky need to speak to manifest its virtue?

孺rú悲bēi欲yù见jiàn孔kǒng子zǐ，孔kǒng子zǐ辞cí以yǐ疾jí，将jiāng命mìng者zhě出chū户hù，取qǔ瑟sè而ér歌gē，使shǐ之zhī闻wén之zhī。

XVII.19. Ru Bei wished to see Confucius. Confucius excused himself on account of illness. When the man who bore this answer had passed the door of the house, Confucius, taking his lute, began to play and sing, so that Ru Bei might hear him.

宰zǎi我wǒ问wèn：“三sān年nián之zhī丧sāng，期jī已yǐ久jiǔ矣yǐ。君jūn子zǐ三sān年nián不bù为wéi礼lǐ，礼lǐ必bì坏huài；三sān年nián不bù为wéi乐yuè，乐yuè必bì崩bēng。旧jiù谷gǔ既jì没mò，新xīn谷gǔ既jì升shēng，钻zuān燧suì改gǎi火huǒ，期jī可kě已yǐ矣yǐ。”子zǐ曰yuē：“食shí夫fú稻dào，衣yī夫fú锦jǐn，于yú汝rǔ安ān乎hū？”曰yuē：“安ān。”“汝rǔ安ān则zé为wéi之zhī。夫fú君jūn子zǐ之zhī居jū丧sāng，食shí旨zhǐ不bù甘gān，闻wén乐yuè不bù乐lè，居jū处chǔ不bù安ān，故gù不bù为wéi也yě。今jīn汝rǔ安ān，则zé为wéi之zhī。”宰zǎi我wǒ出chū，子zǐ曰yuē：“予yú之zhī不bù仁rén也yě。子zǐ生shēng三sān年nián，然rán后hòu免miǎn于yú父fù母mǔ之zhī怀huái。夫fú三sān年nián之zhī丧sāng，天tiān下xià之zhī通tōng丧sāng也yě。予yú也yě有yǒu三sān年nián之zhī爱ài于yú其qí父fù母mǔ乎hū？”

XVII.20. Zai Wo interrogating Confucius on the mourning of three years, said, — A year is already a long time. If the wise man abstains from fulfilling the duties of propriety for three years, these duties will fall into disuse; if he abandons music for three years, music will be in decadence. During a year, the old grains are consumed, the new ones are gathered; the various kinds of wood have in turn given new fire. It is proper that mourning should not last more than a year. The Master answered, — After a year of mourning, could you eat rice and wear silk clothes? — I could, said Zai Wo. — If you can, replied Confucius, do so. The wise man, in time of mourning, finds no flavor in the most exquisite meats, loves not to hear music, and has no rest in his usual apartments. Hence he does not do it. For you, if you can, do so. Zai Wo retiring, the Master said, — Yu has no kindness. Parents carry their child on their bosom for three years; it is to recognize this benefit that the mourning of three years has been adopted everywhere. Has Yu not been the object of his parents' affection for three years?

Note:

XVII.20. The ancients drew the new fire from a wooden instrument, which they made rotate like a drill. The wood used was, in spring, the elm or the willow; at the beginning of summer, the jujubier or the apricot tree; towards the end of summer, the mulberry or the mulberry of the dyers; in autumn, the oak or the yu; in winter, the sophora or the broom. A son, after the death of his father or mother, for three years, took only coarse food, wore clothes of hemp, and slept on straw, resting his head on a lump of earth.

子zǐ曰yuē：“饱bǎo食shí终zhōng日rì，无wú所suǒ用yòng心xīn，焉yān矣yǐ哉zāi！不bù有yǒu博bó弈yì者zhě乎hū，为wéi之zhī犹yóu贤xián乎hū已yǐ。”

XVII.21. The Master said, — When one is full all day long, and has no occupation for the mind, how difficult it is to become virtuous! If there are not the game of go and the game of checkers, better to play at them than to remain idle.

子zǐ路lù曰yuē：“君jūn子zǐ尚shàng勇yǒng乎hū？”子zǐ曰yuē：“君jūn子zǐ义yì以yǐ为wéi上shàng，君jūn子zǐ有yǒu勇yǒng而ér无wú义yì为wéi乱luàn，小xiǎo人rén有yǒu勇yǒng而ér无wú义yì为wéi盗dào。”

XVII.22. Zilu said, — Is bravery not held in great esteem by the wise? The Master answered, — The wise man puts justice above all. An officer of high rank who is brave and has no justice disturbs the good order. A private person who is brave and lacks justice becomes a robber.

子zǐ贡gòng曰yuē：“君jūn子zǐ亦yì有yǒu恶wù乎hū？”子zǐ曰yuē：“有yǒu恶wù。恶wù称chēng人rén之zhī恶è者zhě，恶wù居jū下xià流liú而ér讪shàn上shàng者zhě，恶wù勇yǒng而ér无wú礼lǐ者zhě，恶wù果guǒ敢gǎn而ér窒zhì者zhě。”曰yuē：“赐cì也yě亦yì有yǒu恶wù乎hū。恶wù敫jiǎo以yǐ为wéi知zhī者zhě，恶wù不bù孙sūn以yǐ为wéi勇yǒng者zhě，恶wù讦jié以yǐ为wéi直zhí者zhě。”

XVII.23. Zigong said, — Are there men who are odious to the wise? The Master answered, — Yes. The wise man hates those who publish the faults of others; he hates the men of low status who decry those of a higher status; he hates the men who are brave and have no moral principles; he hates the men who are bold and lacking in judgment. The Master added, — And you, Si, have you any hatreds? — I hate, answered Zigong, those who observe the conduct of others, believing that is prudence; I hate those who will never yield, thinking that is courage; I hate those who accuse others of their hidden faults, thinking that is straightforwardness.

子zǐ曰yuē：“唯wéi女nǚ子zǐ与yú小xiǎo人rén为wéi难nán养yǎng也yě。近jìn之zhī则zé不bù孙sūn，远yuǎn之zhī则zé怨yuàn。”

XVII.24. The Master said, — Women of secondary rank and menials are the most difficult to manage. If you treat them familiarly, they will be disrespectful; if you keep them at a distance, they will be displeased.

子zǐ曰yuē：“年nián四sì十shí而ér见jiàn恶wù焉yān，其qí终zhōng也yě已yǐ。”

XVII.25. The Master said, — He who, at forty, has not yet had his defects corrected, will never correct them.