Lun Yu – Les Entretiens de Confucius

Tzeu lou interrogea Confucius sur l'art de gouverner. Le Maître répondit : « Donner l'exemple du labeur. » Tzeu lou pria le Maître de lui en dire davantage. Confucius répondit : « Sans relâche. »

Couvreur XIII.1.

The secret of success in governing is the unwearied example of the rulers:– a lesson to Tsze-lû.
1. Tsze-lû asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."
2. He requested further instruction, and was answered, "Be not weary (in these things)."

Legge XIII.1.

Tzu-lu asked about government. The Master said, 'Encourage the people to work hard by setting an example yourself.' Tzu-lu asked for more. The Master said, 'Do not allow your efforts to slacken.'

Lau [13:1]

Tchoung koung était grand intendant du chef de la famille Ki. Il interrogea Confucius sur l'art d'administrer. Le Maître dit : « Mets en avant les subalternes ; pardonne les erreurs légères ; mets en charge des hommes sages et habiles. » Tchoung koung dit : « Comment connaîtrai-je les hommes sages et habiles, afin de leur confier les charges ? » Confucius répondit : « Promeus ceux que tu connais. Quant à ceux que tu ne connais pas, est-ce que d'autres ne te les feront pas connaître ? »

Couvreur XIII.2.

The duties chiefly to be attended to by a head minister:– a lesson to Zan Yung.
1. Chung-kung, being chief minister to the head of the Chi family, asked about government. The Master said, "Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."
2. Chung-kung said, "How shall I know the men of virtue and talent, so that I may raise them to office?" He was answered, "Raise to office those whom you know. As to those whom you do not know, will others neglect them?"

Legge XIII.2.

While he was steward to the Chi Family, Chung-kung asked about government. The Master said, 'Set an example for your officials to follow; show leniency towards minor offenders; and promote men of talent.' 'How does one recognize men of talent to promote?' 'Promote those you do recognize. Do you suppose others will allow those you fail to recognize to be passed over?'

Lau [13:2]

Tzeu lou dit : « Si le prince de Wei vous attendait pour régler avec vous les affaires publiques, à quoi donneriez-vous votre premier soin ? – A rendre à chaque chose son vrai nom », répondit le Maître. « Vraiment ? répliqua Tzeu lou. Maître, vous vous égarez loin du but. A quoi bon cette rectification des noms ? » Le Maître répondit : « Que tu es rustre ! Un homme honorable se garde de se prononcer sur ce qu'il ignore.
Si les noms ne sont pas ajustés, le langage n'est pas adéquat. Si le langage n'est pas adéquat, les choses ne peuvent être menées à bien. Si les choses ne peuvent être menées à bien, les bienséances et l'harmonie ne s'épanouissent guère. Les bienséances et l'harmonie ne s'épanouissant guère, les supplices et les autres châtiments ne sont pas justes. Les supplices et les autres châtiments n'étant plus justes, le peuple ne sait plus sur quel pied danser. Tout ce que l'homme honorable conçoit, il peut l'énoncer, et l'énonçant il peut le faire. L'homme honorable ne laisse rien à la légère. » K'ouai kouei, héritier présomptif de Ling, prince de Wei, honteux de la conduite déréglée et licencieuse de sa mère Nan tzeu, voulut la tuer. N'ayant pas réussi, il s'enfuit. Le prince Ling voulut nommer Ing son héritier. Ing refusa. A la mort du prince Ling, sa femme Nan tzeu nomma Ing héritier de la principauté. Ing refusa de nouveau. Elle donna la principauté à Tche, fils de K'ouai kouei, afin d'opposer le fils au père. Ainsi, K'ouai kouei, en voulant tuer sa mère, avait encouru la disgrâce de son père ; et Tche, en prenant l'autorité princière, faisait opposition à son père K'ouai kouei. Tous deux étaient comme des hommes qui n'auraient pas eu de père. Evidemment, ils étaient indignes de régner. Si Confucius avait été chargé du gouvernement, il aurait commencé par corriger les appellations (celui-là seul aurait porté le nom de père ou de fils qui en aurait rempli les devoirs). Il aurait fait connaître au chef de l'empire l'origine et tous les détails de cette affaire ; il l'aurait prié d'ordonner à tous les seigneurs de la contrée de reconnaître Ing pour héritier de la principauté. Dès lors, la loi des relations entre les hommes aurait été juste. Les principes célestes auraient été observés, les appellations correctes, le langage adéquat, et les affaires menées à bien. (Tchou Hsi)

Couvreur XIII.3.

The supreme importance of names being correct.
1. Tsze-lû said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"
2. The Master replied, "What is necessary is to rectify names."
3. "So! indeed!" said Tsze-lû. "You are wide of the mark! Why must there be such rectification?"
4. The Master said, "How uncultivated you are, Yû! A superior man, in regard to what he does not know, shows a cautious reserve.
5. "If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.
6. "When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.
7. "Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

Legge XIII.3.

Tzu-lu said, 'If the Lord of Wei left the administration (cheng) of his state to you, what would you put first?' The Master said, 'If something has to be put first, it is, perhaps, the rectification (cheng) of names.' Tzu-lu said, 'Is that so? What a roundabout way you take! Why bring rectification in at all?' The Master said, 'Yu, how boorish you are. Where a gentleman is ignorant, one would expect him not to offer any opinion. When names are not correct, what is said will not sound reasonable; when what is said does not sound reasonable, affairs will not culminate in success; when affairs do not culminate in success, rites and music will not flourish; when rites and music do not flourish, punishments will not fit the crimes; when punishments do not fit the crimes, the common people will not know where to put hand and foot. Thus when the gentleman names something, the name is sure to be usable in speech, and when he says something this is sure to be practicable. The thing about the gentleman is that he is anything but casual where speech is concerned.'

Lau [13:3]

Fan Tch'eu pria Confucius de lui enseigner l'agriculture. Le Maître répondit : « Un vieux laboureur te l'enseignerait mieux que moi. » Fan Tch'eu le pria de lui enseigner l'art de cultiver les jardins potagers. Confucius répondit : « Un vieux jardinier te l'enseignerait mieux que moi. » Comme Fan Tch'eu se retirait, le Maître lui dit : « Que Fan Siu a l'esprit petit ! Si le prince s'attache à l'urbanité et aux convenances, aucun de ses sujets n'osera les négliger. Si le prince s'attache à la justice, aucun de ses sujets n'osera lui refuser l'obéissance. Si le prince s'attache à la sincérité, aucun de ses sujets n'osera agir de mauvaise foi. Les choses étant ainsi, les habitants de toutes les contrées accourront à lui, avec leurs petits enfants sur leurs épaules. Quel besoin a-t-il d'apprendre l'agriculture ? »

Couvreur XIII.4.

A ruler has not to occupy himself with what is properly the business of the people.
1. Fan Ch'ih requested to be taught husbandry. The Master said, "I am not so good for that as an old husbandman." He requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener."
2. Fan Ch'ih having gone out, the Master said, "A small man, indeed, is Fan Hsü!
3. "If a superior man love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs;– what need has he of a knowledge of husbandry?"

Legge XIII.4.

Fan Ch'ih asked to be taught how to grow crops. The Master said, 'I am not as good as an old farmer.' He asked to be taught how to grow vegetables. 'I am not as good as an old gardener.' When Fan Ch'ih left, the Master said, 'How petty Fan Hsu is! When those above love the rites, none of the common people will dare be irreverent; when they love what is right, none of the common people will dare be insubordinate; when they love trust- worthiness, none of the common people will dare be insincere. In this way, the common people from the four quarters will come with their children strapped on their backs. What need is there to talk about growing crops?'

Lau [13:4]

Le Maître dit : « Supposons qu'un homme ait appris les trois cents odes [du Livre des Odes] ; qu'ensuite, s'il est chargé d'une partie de l'administration, il manque d'habileté ; s'il est envoyé en mission, il soit incapable de répondre par lui-même ; que lui sert toute sa littérature ? »

Couvreur XIII.5.

Literary acquirements useless without practical ability.
The Master said, "Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?"

Legge XIII.5.

The Master said, 'If a man who knows the three hundred Odes by heart fails when given administrative responsibilities and proves incapable of exercising his own initiative when sent to foreign states, then what use are the Odes to him, however many he may have learned?'

Lau [13:5]

Le Maître dit : « Si le prince personnifie la rectitude, tout se fait sans qu'il commande ; si le prince ne l'incarne pas, il aura beau donner des ordres, il ne sera pas suivi. »

Couvreur XIII.6.

His personal conduct all in all to a ruler.
The Master said, "When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed."

Legge XIII.6.

The Master said, 'If a man is correct in his own person, then there will be obedience without orders being given; but if he is not correct in his own person, there will not be obedience even though orders are given.'

Lau [13:6]

Le Maître dit : « Les deux principautés de Lou et de Wei sont sœurs par leur administration [comme par leur origine]. » La principauté de Lou était gouvernée par les descendants de Tcheou koung, et celle de Wei par les descendants de K'ang chou. Les deux dynasties descendaient donc de deux frères. Au temps de Confucius, elles étaient en décadence, et les deux pays étaient également troublés. (Tchou Hsi)

Couvreur XIII.7.

The similar condition of the States of Lû and Wei.
The Master said, "The governments of Lû and Wei are brothers."

Legge XIII.7.

The Master said, 'In their government the states of Lu and Wei are as alike as brothers.'

Lau [13:7]

Le Maître disait que Koung Tzeu king [grand préfet de la principauté] de Wei, était toujours content de l'état de sa maison ; que, quand il commença à posséder quelque chose, il disait : « J'ai amassé un peu », que, quand il eut des ressources suffisantes, Il disait : « Je suis presque au comble de l'opulence », que, quand il fut devenu riche, il disait : « Je suis presque dans la splendeur. »

Couvreur XIII.8.

The contentment of the officer Ching, and his indifference on getting rich.
The Master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, "Ha! here is a collection!" When they were a little increased, he said, "Ha! this is complete!" When he had become rich, he said, "Ha! this is admirable!"

Legge XIII.8.

The Master said about Prince Ching of Wei that he showed a laudable attitude towards a house as a place to live in. When he first had a house, he said, 'It is more or less adequate.' When he had extended it somewhat, he said, 'It has more or less everything.' When it had become sumptuous, he said, 'It is more or less grand enough.'

Lau [13:8]

Le Maître alla dans la principauté de Wei avec Jen Iou, qui conduisait son char. Le Maître dit : « Que les habitants sont nombreux ! – Maintenant qu'ils sont nombreux, dit Jen Iou, que faut-il faire pour eux ? » Le Maître répondit : « Les rendre riches. » Jen Iou reprit : « Quand ils seront devenus riches, que faudra-t-il faire de plus pour eux ? – Les instruire », répondit Confucius.

Couvreur XIII.9.

A people numerous, well-off, and educated, is the great achievement of government.
1. When the Master went to Wei, Zan Yû acted as driver of his carriage.
2. The Master observed, "How numerous are the people!"
3. Yû said, "Since they are thus numerous, what more shall be done for them?" "Enrich them," was the reply.
4. "And when they have been enriched, what more shall be done?" The Master said, "Teach them."

Legge XIII.9.

When the Master went to Wei, Jan Yu drove for him. The Master said, 'What a teeming population!' Jan Yu said, 'When the population is teeming, what further benefit can one add?' 'Improve their circumstances.' 'When their circumstances have been improved, what further benefit can one add?' 'Train them. '

Lau [13:9]

Le Maître dit : « Si un prince m'employait, au bout d'un an, les choses prendraient tournure ; au bout de trois ans, elles seraient parfaites. » ,

Couvreur XIII.10.

Confucius's estimate of what he could do, if employed to administer the government of a State.
The Master said, "If there were (any of the princes) who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected."

Legge XIII.10.

The Master said, 'If anyone were to employ me, in a year's time I would have brought things to a satisfactory state, and after three years I should have results to show for it.'

Lau [13:10]

Le Maître dit : « Si des princes vertueux se succédaient sur le trône durant cent ans, a dit un poète, ils vaincraient les scélérats, et élimineraient la peine de mort. Que ces paroles sont véritables ! »

Couvreur XIII.11.

What a hundred years of good government could effect.
The Master said, "'If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments.' True indeed is this saying!"

Legge XIII.11.

The Master said, 'How true is the saying that after a state has been ruled for a hundred years by good men it is possible to get the better of cruelty and to do away with killing.'

Lau [13:11]

Le Maître dit : « Même s'il se présentait un roi digne de ce nom, il faudrait attendre une génération pour voir fleurir la vertu d'humanité. »

Couvreur XIII.12.

In what time a royal ruler could transform the kingdom.
The Master said, "If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail."

Legge XIII.12.

The Master said, 'Even with a true king it is bound to take a generation for benevolence to become a reality.'

Lau [13:12]

Le Maître dit : « Si un homme sait se gouverner lui-même, quelle difficulté aura-t-il à gouverner l'État ? Mais celui qui ne sait pas se gouverner lui-même, comment pourra-t-il gouverner les autres ? »

Couvreur XIII.13.

That he be personally correct essential to an officer of government.
The Master said, "If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?"

Legge XIII.13.

The Master said, 'If a man manages to make himself correct, what difficulty will there be for him to take part in government? If he cannot make himself correct, what business has he with making others correct? '

Lau [13:13]

Jen Iou revenant du palais, le Maître lui dit : « Pourquoi reviens-tu si tard ? » Jen Iou répondit : « Les affaires publiques m'ont retenu. » Le Maître répliqua : « Tu as été retenu par les affaires particulières de ce Ki suenn1. S'il y avait eu des affaires publiques, quoique je ne sois plus en charge, j'aurais été appelé à la délibération. »

Couvreur XIII.14.

An ironical admonition to Zan Yû on the usurping tendencies of the Chî family.
The disciple Zan returning from the court, the Master said to him, "How are you so late?" He replied, "We had government business." The Master said, "It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it."

Legge XIII.14.

Jan Tzu returned from court. The Master said, 'Why so late?' 'There were affairs of state.' The Master said, 'They could only have been routine matters. Were there affairs of state, I would get to hear of them, even though I am no longer given any office.'

Lau [13:14]

Ting, prince de Lou, demanda à Confucius s'il existait un adage qui puisse faire prospérer un pays. Confucius répondit : « Un adage ne peut avoir une telle portée. Il est un dicton : “Il est malaisé d'être souverain, il n'est pas facile d'être ministre.” Si le prince comprenait bien la difficulté de régner, ne serait-il pas sur le point de faire prospérer le pays par ce seul adage ? »
Le prince Ting dit : « Existe-t-il un adage susceptible d'entraîner la ruine du pays ? » Confucius répondit : « Un adage ne peut avoir une telle portée. Il est un dicton : “Je ne trouve pas d'agrément dans l'exercice du pouvoir ; si ce n'est que, quand je parle, personne ne me contredit.” Si le prince parle bien, et que personne ne le contredise, ne sera-ce pas bien ? Mais s'il parle mal, et que personne ne le contredise, n'est-il pas sur le point, par ce seul adage, de mener le pays à sa perte ? »

Couvreur XIII.15.

How the prosperity and ruin of a country may depend on the ruler's view of his position, his feeling its difficulty, or only cherishing a headstrong will.
1. The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, "Such an effect cannot be expected from one sentence.
2. "There is a saying, however, which people have – 'To be a prince is difficult; to be a minister is not easy.'
3. "If a ruler knows this, – the difficulty of being a prince, – may there not be expected from this one sentence the prosperity of his country?"
4. The duke then said, "Is there a single sentence which can ruin a country?" Confucius replied, "Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have – 'I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!'
5. "If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?"

Legge XIII.15.

Duke Ting asked, 'Is there such a thing as a single saying that can lead a state to prosperity?'
Confucius answered, 'A saying cannot quite do that. There is a saying amongst men: "U is difficult to be a ruler, and it is not easy to be a subject either." If the ruler understands the difficulty of being a ruler, then is this not almost a case of a saying leading the state to prosperity?'
'Is there such a thing as a saying that can lead the state to ruin?'
Confucius answered, 'A saying cannot quite do that. There is a saying amongst men: "I do not at all enjoy being a ruler, except for in fact that no one goes against what I say." If what he says is good and no one goes against him, good. But if what he says is not good and no one goes against him, then is this not almost a case of a saying leading the state to ruin?'

Lau [13:15]

Le prince de Che interrogea Confucius sur l'art de gouverner. Le Maître répondit : « Si les proches sont contents, ceux qui sont loin viennent d'eux-mêmes. »

Couvreur XIII.16.

Good government seen from its effects.
1. The duke of Sheh asked about government.
2. The Master said, "Good government obtains, when those who are near are made happy, and those who are far off are attracted."

Legge XIII.16.

The Governor of She asked about government. The Master said, 'Ensure that those who are near are pleased and those who are far away are attracted.'

Lau [13:16]

Tzeu hia, étant préfet de Kiu fou, interrogea Confucius sur l'art de gouverner. Le Maître dit : « Ne te hâte pas trop ; ne recherche pas les petits avantages. Qui se hâte n'atteint pas loin ; qui poursuit de petits avantages néglige les grandes choses. »

Couvreur XIII.17.

Haste and small advantages not to be desired in governing.
Tsze-hsiâ, being governor of Chü-fû, asked about government. The Master said, "Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished."

Legge XIII.17.

On becoming prefect of Chu Fu, Tzu-hsia asked about government. The Master said, 'Do not be impatient. Do not see only petty gains. If you are impatient, you will not reach your goal. If you see only petty gains, the great tasks will not be accompished.'

Lau [13:17]

Le prince de Che dit à Confucius : « Dans mon pays il y a un exemple de droiture : le père ayant volé une brebis, son fils rendit témoignage contre lui. » Confucius répondit : « Dans mon pays, les hommes droits agissent autrement. Le père protège son fils, et le fils son père. Telle est la droiture dans mon pays. »

Couvreur XIII.18.

Natural duty and uprightness in collision.
1. The Duke of Sheh informed Confucius, saying, "Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact."
2. Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

Legge XIII.18.

The Governor of She said to Confucius, 'In our village we have an example of a straight person. When the father stole a sheep, the son gave evidence against him.' Confucius answered, 'In our village those who are straight are quite different. Fathers cover up for their sons, and sons cover up for their fathers. in such behaviour is straightness to be found as a matter of course.'

Lau [13:18]

Fan Tch'eu interrogea Confucius sur le sens d'humanité. Le Maître répondit : « À la maison, demeure courtois ; dans le maniement des affaires, sois diligent ; dans les relations avec autrui, sois loyal. Fusses-tu au milieu des barbares de l'Est et du Nord, tu ne saurais y déroger. »

Couvreur XIII.19.

Characteristics of perfect virtue.
Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected."

Legge XIII.19.

Fan Ch'ih asked about benevolence. The Master said, 'While at home hold yourself in a respectful attitude; when serving in an official capacity be reverent; when dealing with others do your best. These are qualities that cannot be put aside, even if you go and live among the barbarians.'

Lau [13:19]

Tzeu koung demanda ce qu'il fallait faire pour mériter d'être appelé gentilhomme. Le Maître répondit : « Celui-là mérite d'être appelé gentilhomme qui dans sa conduite privée a le sens de l'honneur et, dans les missions qui lui sont confiées en pays étrangers, ne déshonore pas le prince qui l'a envoyé. »
Tzeu koung dit : « Permettez-moi de vous demander quel est celui qui vient immédiatement après le gentilhomme. – C'est, répondit Confucius, celui dont la piété filiale est attestée par tous les membres de la famille, et dont le respect pour les aînés est loué par tous les habitants du bourg et tous les voisins. » Tzeu koung dit : « Permettez-moi de vous demander quel est celui qui vient au troisième rang. » Confucius répondit : « Un homme fidèle à sa parole, et qui mène à bien ses actions. Même s'il fait montre de l'opiniâtreté propre aux gens de peu, il peut, cependant, être placé au troisième rang. »
Tzeu koung dit : « Que faut-il penser de ceux qui administrent à présent les affaires publiques ? » Le Maître répondit : « Hélas ! Du menu fretin qui ne mérite même pas d'être compté ! »

Couvreur XIII.20.

Different classes of men who in their several degrees may be styled officers, and the inferiority of the mass of the officers of Confucius's time.
1. Tsze-kung asked, saying, "What qualities must a man possess to entitle him to be called an officer? The Master said, "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer."
2. Tsze-kung pursued, "I venture to ask who may be placed in the next lower rank?" And he was told, "He whom the circle of his relatives pronounce to be filial, whom his fellow villagers and neighbors pronounce to be fraternal."
3. Again the disciple asked, "I venture to ask about the class still next in order." The Master said, "They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class."
4. Tsze-kung finally inquired, "Of what sort are those of the present day, who engage in government?" The Master said "Pooh! they are so many pecks and hampers, not worth being taken into account."

Legge XIII.20.

Tzu-kung asked, 'What must a man be like before he can be said truly to be a Gentleman?' The Master said, 'A man who has a sense of shame in the way he conducts himself and, when sent abroad, does not disgrace the commission of his lord can be said to be a Gentleman.'
'May I ask about the grade below?'
'Someone praised for being a good son in his clan and for being a respectful young man in the village.' 'And the next?' 'A man who insists on keeping his word and seeing his actions through to the end can, perhaps, qualify to come next, even though he shows a stubborn petty-mindedness.' 'What about men who are in public life in the present day?' The Master said, 'Oh, they are of such limited capacity that they hardly count.'

Lau [13:20]

Le Maître dit : « Comme je ne trouve pas de disciples capables de se tenir constamment dans le milieu juste, je cherche des hommes qui sont impétueux, ou des hommes qui ont l'amour du devoir. Les premiers sont entreprenants. Les seconds s'abstiennent de [mal] faire. »

Couvreur XIII.21.

Confucius obliged to content himself with the ardent and cautious as disciples.
The Master said, "Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong."

Legge XIII.21.

The Master said, 'Having failed to find moderate men for associates, one would, if there were no alternative, have to turn to the undisciplined and the over-scrupulous. The former are enterprising, while the latter will draw the line at certain kinds of action.'

Lau [13:21]

Le Maître dit : « Les habitants du Midi disent qu'un homme inconstant ne peut pas même devenir habile chaman ou bon médecin. Cet adage est très vrai. [On lit dans le Livre des Mutations] : “Celui qui ne persévère pas durablement dans la Vertu subira la honte.” » Le Maître dit : « On ne réfléchit pas sur ces paroles, et de là vient tout le mal. »

Couvreur XIII.22.

The importance of fixity and constancy of mind.
1. The Master said, "The people of the south have a saying – 'A man without constancy cannot be either a wizard or a doctor.' Good!
2. "Inconstant in his virtue, he will be visited with disgrace."
3. The Master said, "This arises simply from not attending to the prognostication."

Legge XIII.22.

The Master said, 'The southerners have a saying: A man devoid of constancy will not make a shaman or a doctor. How well said! "If one does not show constancy in one's virtue, one will, perhaps, suffer shame."' The Master went on to comment, 'The import of the saying is simply that in such a case there is no point in consulting the oracle.'

Lau [13:22]

Le Maître dit : « L'homme honorable cultive l'harmonie et non le conformisme. L'homme de peu cultive le conformisme et non l'harmonie. »

Couvreur XIII.23.

The different manners of the superior and the mean man.
The Master said, "The superior man is affable, but not adulatory; the mean man is adulatory, but not affable."

Legge XIII.23.

The Master said, 'The gentleman agrees with others without being an echo. The small man echoes without being in agreement.'

Lau [13:23]

Tzeu koung demanda ce qu'il fallait penser d'un homme qui est aimé de tous les habitants de son pays. Le Maître répondit : « Cela ne prouve rien encore. » Tzeu koung reprit : « Que faut-il penser d'un homme en butte à la haine de tous les habitants de son pays ? » Le Maître répondit : « Cela ne prouve rien encore. Il vaudrait mieux qu'il soit aimé dans son pays de tous les hommes bons, et haï de tous les hommes mauvais. »

Couvreur XIII.24.

How, to judge of a man from the likings and dislikings of others, we must know the characteristics of those others.
Tsze-kung asked, saying, "What do you say of a man who is loved by all the people of his neighborhood?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his neighborhood?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him."

Legge XIII.24.

Tzu-kung asked, '"All in the village like him." What do you think of that?'
The Master said, 'That is not enough.'
'"All in the village dislike him." What do you think of that?'
The Master said, 'That is not enough either. "Those in his village who are good like him and those who are bad dislike him." That would be better.'

Lau [13:24]

Le Maître dit : « Il est aisé de servir l'homme honorable, mais difficile de lui plaire. Si l'on cherche à gagner ses bonnes grâces par une voie peu louable, on n'y réussira pas. Pour ce qui est du service qu'il demande, il considère les aptitudes. Il est difficile de servir l'homme de peu, et facile de lui plaire. Si l'on cherche à lui plaire même par des voies peu louables, on lui plaira. Mais, dans ceux qui sont à son service, il exige la perfection. »

Couvreur XIII.25.

Difference between the superior and the mean man in their relation to those employed by them.
The Master said, "The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything."

Legge XIII.25.

The Master said, 'The gentleman is easy to serve but difficult to please. He will not be pleased unless you try to please him by following the Way, but when it comes to employing the services of others, he does so within the limits of their capacity. The small man is difficult to serve but easy to please. He will he pleased even though you try to please him by not following the Way, but when it comes to employing the services of others, he demands all-round perfection.'

Lau [13:25]

Le Maître dit : « L'homme honorable en impose, sans orgueil. L'homme de peu est orgueilleux, mais n'en impose pas. »

Couvreur XIII.26.

The different air and bearing of the superior and the mean man.
The Master said, "The superior man has a dignified ease without pride. The mean man has pride without a dignified ease."

Legge XIII.26.

The Master said, 'The gentleman is at ease without being arrogant; the small man is arrogant without being at ease.'

Lau [13:26]

Le Maître dit : « Fermeté, résolution, simplicité, réserve, touchent à la vertu d'humanité. »

Couvreur XIII.27.

Natural qualities which are favorable to virtue.
The Master said, "The firm, the enduring, the simple, and the modest are near to virtue."

Legge XIII.27.

The Master said, 'Unbending strength, resoluteness, simplicity and reticence are close to benevolence.'

Lau [13:27]

Tzeu lou pria Confucius de lui dire ce que doit être un gentilhomme. Le Maître répondit : « Celui qui est exigeant, affable et prévenant mérite le nom de gentilhomme. Il est exigeant et affable envers ses amis ; il est prévenant envers ses frères. »

Couvreur XIII.28.

Qualities that mark the scholar in social intercourse.
Tsze-lû asked, saying, "What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus, – earnest, urgent, and bland:– among his friends, earnest and urgent; among his brethren, bland."

Legge XIII.28.

Tzu-lu asked, 'What must a man be like before he deserves to be called a Gentleman?' The Master said, 'One who is, on the one hand, earnest and keen and, on the other, genial deserves to be called a Gentleman–earnest and keen amongst friends and genial amongst brothers.'

Lau [13:28]

Le Maître dit : « Si un homme honorable instruisait le peuple pendant sept ans, on pourrait ensuite en tirer des soldats pour la guerre. »

Couvreur XIII.29.

How the government of a good ruler will prepare the people for war.
The Master said, "Let a good man teach the people seven years, and they may then likewise be employed in war."

Legge XIII.29.

The Master said, 'After a good man has trained the common people for seven years, they should be ready to take up arms.'

Lau [13:29]

Confucius dit : « Conduire le peuple à la guerre, avant de l'avoir instruit, c'est le mener à sa perte. »

Couvreur XIII.30.

That people must be taught, to prepare them for war.
The Master said, "To lead an uninstructed people to war, is to throw them away."

Legge XIII.30.

The Master said, 'To send the common people to war untrained is to throw them away.'

Lau [13:30]