Analects: Book 18

Book 18. Wei Tsze 微子第十八: Weizi

[18:1] The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died.

Confucius said, "The Yin dynasty possessed these three men of virtue."

[18:2] Hui of Liu-hsia being chief criminal judge, was thrice dismissed from his office. Someone said to him, "Is it not yet time for you, sir, to leave this?" He replied, "Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?"

[18:3] The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi, and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

[18:4] The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

[18:5] The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "o fang! o fang! How is your virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."

Confucius alighted and wished to converse with him, but Chieh-yu hastened away, so that he could not talk with him.

[18:6] Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to inquire for the ford.

Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu." "Is it not K'ung Ch'iu of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."

Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.

Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people — with mankind — with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

[18:7] Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, "Have you seen my master, sir!" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain: who is your master?" With this, he planted his staff in the ground, and proceeded to weed.

Tsze-lu joined his hands across his breast, and stood before him.

The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone.

Tsze-lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

[18:8] The men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shu-ch'i.

"It may be said of Hui of Liu-hsia, and of Shao-lien, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

"It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but, in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times.

"I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined."

[18:9] The grand music master, Chih, went to Ch'i.

Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh, the band master at the fourth meal, went to Ch'in.

Fang-shu, the drum master, withdrew to the north of the river.

Wu, the master of the hand drum, withdrew to the Han.

Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

[18:10] The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

[18:11] To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.

Book 18. Wēizǐ 微子: Weizi

[18:1] Weizi left the state; Jizi became a slave; Bi Gan reprimanded him and was killed. Confucius said, The Yin had three who were humane. [F1]

[18:2] When Liuxia Hui served as chief judge he was three times dismissed. [F2] Someone said, Wouldn’t you do better going elsewhere?

Liuxia Hui said, If I apply the Way correctly in serving others, where can I go and not be dismissed three times? And if I applied the Way in a crooked fashion in serving others, what need would I have to leave the country of my father and mother?

[18:3] Duke Jing of Qi, speaking of the treatment that he was prepared to offer Confucius, said, I cannot give him the treatment accorded the senior branch of the Ji family. [F3] It would have to be the treatment accorded someone in between the senior and the junior branches. [To Confucius] he said, I’m old — I cannot make proper use of you.

Confucius left the state of Qi.

[18:4] The men of Qi presented Lu with a troupe of women musicians. Ji Huanzi accepted them and for three days failed to appear at court. [F4] Confucius left the state.

[18:5] Jie Yu, the madman of Chu, passed by Confucius, singing these words:

Phoenix, phoenix, how your virtue has ebbed away! What’s past has gone beyond mending but what’s to come is still within reach. Leave off! Leave off! Danger waits those who work at governing today!

Confucius got down from his carriage, hoping to speak with him, but the madman ran away and hid, and he was never able to speak to him.

[18:6] Changju and Jieni [F5] had teamed up to do the plowing when Confucius passed by. He sent Zilu to ask them where the ford was.

Changju said, Who is that driving the carriage?

That’s Kong Qiu, said Zilu.

Kong Qiu of Lu?

Yes, Zilu replied.

Then he must know where the ford is.

Zilu put the same question to Jieni. Jieni said, Who are you?

I’m Zhongyou (Zilu).

Are you a follower of this Kong Qiu of Lu?

I am, Zilu replied.

Turmoil, turmoil, said Jieni; the whole world’s that way, and who’s going to change it? Rather than following someone who shuns this person or that, wouldn’t it be better to follow one who shuns the world itself? Then he went back to breaking up the clods, never stopping.

Zilu returned and reported this to Confucius, who sighed and said, One cannot simply live with the birds and beasts. If I am not to join with my fellow men, who am I to join with? If the Way prevailed in the world, I would not try to change things.

[18:7] Zilu was accompanying the Master but had fallen behind when he came upon an old man carrying a pole with a basket dangling from it. Zilu said, Have you seen my Master?

The old man said, Don’t know how to move your four limbs, can’t tell the five grains apart? [F6] — who is your “Master”? Then he stuck the pole in the ground and went to weeding. Zilu folded his hands in a gesture of respect and stood waiting.

The old man put Zilu up for the night, killed a chicken and cooked millet for a meal, and introduced him to his two sons.

The following day, Zilu caught up with Confucius and reported what had happened. The Master said, He’s a recluse! and sent Zilu to look for the man again, but when he got to the place, the man was gone.

Zilu said, [F7] If you fail to serve the ruler, you lack rightness. You understand that the etiquette between elder and younger cannot be set aside. How, then, can the right relations between ruler and subject be set aside? You want to keep yourselves unsullied, but you bring confusion to a much greater relationship. The gentleman, in serving the ruler, is carrying out his rightful duty. That the Way does not prevail today — we know that already!

[18:8] Those who withdrew from the world: Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Liuxia Hui, Shao Lian.

The Master said, They never lowered their aims, never let themselves be disgraced — that would be Bo Yi and Shu Qi, would it not?

He said, Liuxia Hui and Shao Lian lowered their aims and suffered disgrace. But they spoke in accordance with reason, acted in accordance with careful thought — that much can be said of them.

And he said, Yu Zhong and Yi Yi lived in seclusion, gave up speaking, kept themselves free of stain, and in their withdrawal accorded with expediency. I myself differ from these men. I have no hard and fast dos and don’ts.

[18:9] The Grand Music Master Zhi went to Qi; Gan, musician of the second meal, went to Chu; Liao, musician of the third meal, went to Cai; Que, musician of the fourth meal, went to Qin. The drummer Fang Shu went to the Yellow River region. The hand-drum player Wu went to the Han River region. The Lesser Music Master Yang and Xiang, who played the chiming stones, went to the coast. [F8]

[18:10] The duke of Zhou said to the duke of Lu, The gentleman does not neglect his relatives and does not cause his high officials to be resentful because he does not heed them. He does not dismiss old associates without good reason, and he does not demand perfection from one person.

[18:11] The Zhou had eight men of station: elder brother Da and elder brother Kuo; middle brother Tu and middle brother Hu; younger brother Ye and younger brother Xia; youngest brother Sui and youngest brother Kuo. [F9]


[F1] Weizi reprimanded his half-brother Zhou for his evil ways but, his advice unheeded, left the state. When his reprimands were ignored, Jizi, an uncle of Zhou, feigned madness and became a slave. Bi Gan, another uncle of Zhou, was put to death for his remonstrances.

[F2] On Liuxia Hui, see [15:14] which reads: "The Master said, Zang Wenzhong held high office unjustly, did he not? He knew that Liuxia Hui was a man of worth, but failed to elevate him to a position comparable to his own." Footnote reads: "On Zang Wenzhong, at one time prime minister of the state of Lu, see [5:18] which reads: "The Master said, Zang Wenzhong housed a large tortoise shell for divination in a hall whose pillars were capped with hill-shaped designs and whose joists had a duckweed pattern. What can one think of the wisdom of such a person?" Footnote reads: "The use of a large tortoise shell for divination and the architectural decorations mentioned were privileges reserved for the ruler of a state."

[F3] On Duke Jing, see [12:11] which reads: "Duke Jing of Qi questioned Confucius about government. Confucius replied, Let the ruler be a ruler; the subject, a subject; the father, a father; the son, a son." and [16:12] which reads: "Duke Jing of Qi had a thousand teams of four horses, but the day he died, the common people of Qi could think of no bounty to praise him for. Bo Yi and Shu Qi died of hunger on Mount Shou-yang, yet to this day the common people praise them. This is what the saying means." Footnote reads: "This passage appears to be defective, as it lacks any indication of the speaker or the 'saying' to which the last sentence refers."

[F4] The musicians were intended to distract Ji Huanzi from affairs of state and weaken the power of the state of Lu.

[F5] Long Marsh and Bravely Drowned, fanciful names suggestive of the fictional characters described in the Zhuangzi.

[F6] The five grains are rice, millet, panicled millet, wheat, and pulse.

[F7] It is unclear whether Zilu speaks these words to the two sons of the old man or to Confucius. I have translated as though the former were the case. If the latter, the word “you” would have to be changed to “they.”

[F8] This describes a dispersal of court musicians in a time of political decline. One theory is that it pertains to the troubled last days of the Yin dynasty; another that it refers to the state of Lu in Confucius’s time.

[F9] That is, four sets of twins, all holding public office, said to be an auspicious sign of the flourishing years of the Zhou dynasty.

Book 18

[18:1] The lord of Wei [F162] left, the lord of Chi [F163] was made a slave, Pi-kan [F164] spake out, and died.

Confucius said, Three of the Yin had love.

[18:2] Whilst Liu-hsia Hui [F165] was Chief Knight [F166] he was dismissed thrice.

Men said. Is it not yet time to leave. Sir?

He answered, If I serve men the straight way, where can I go without being dismissed thrice? If I am to serve men the crooked way, why should I leave the land of my father and mother?

[18:3] Speaking of how to treat Confucius, Ching, Duke of Ch'i, said, I cannot treat him as I do the Chi. I put him between Chi and Meng.

I am old, he said; I cannot use him.

Confucius left.

[18:4] The men of Ch'i [F167] sent a gift of music girls. Chi Huan accepted them, and for three days no court was held.

Confucius left.

[18:5] Chieh-yü, the mad-head of Ch'u, as he passed Confucius, sang,

Phoenix, bright phoenix,
Thy glory is ended!
Think of tomorrow;
The past can't be mended.
Up and away!
The Court is today
With danger attended.

Confucius alighted, for he wished to speak with him: but he hurried away, and he could not speak with him.

[18:6] Ch'ang-chü and Chieh-ni were working in the fields. As Confucius passed them, he sent Tzu-lu to ask for the ford.

Ch'ang-chü said, Who is that holding the reins?

He is K'ung Ch'iu, said Tzu-lu.

Is he K'ung Ch'iu of Lu?

Yes, said Tzu-lu.

He knows the ford, said Ch'ang-chü.

Tzu-lu asked Chieh-ni.

Who are ye, Sir? he answered.

I am Chung Yu.

The disciple of K'ung Ch'iu of Lu?

Yes, he answered.

All below heaven is seething and boiling, said Chieh-ni, who can change it? How much better would it be to follow a knight that flees the world than to follow a knight that flees persons!

And he went on hoeing without stop.

Tzu-lu went and told the Master, whose face fell.

Can I herd with birds and beasts? he said. Whom but these men can I take as fellows? And if the Way were kept by all below heaven, I should not need to change them.

[18:7] Tzu-lu, who was following behind, met an old man carrying a basket on his staff.

Tzu-lu asked him, Have ye seen the Master, Sir?

The old man answered, Thy four limbs are idle, thou canst not sort the five seeds: who is thy Master?

And he planted his staff, and weeded.

Tzu-lu stood and bowed.

He kept Tzu-lu for the night, killed a fowl, made millet, gave them him to eat, and presented his two sons.

Tzu-lu left the next day, and told the Master.

The Master said, He is in hiding.

He sent Tzu-lu back to see him; but when he arrived he had gone.

Tzu-lu said, Not to take office is not right. If the ties of old and young cannot be thrown off, how can he throw off the liege's duty to his lord? He wishes to keep his life clean, but he is unsettling the bonds between men. To discharge that duty a gentleman takes office, though he knows beforehand that the Way will not be kept.

[18:8] Po-yi, Shu-ch'i, Yü-chung, Yi-yi, Chu-chang, Liu-hsia Hui and Shao-lien were men that hid from the world.

The Master said, Po-yi [F168] and Shu-ch'i [F169] did not bend the will or shame the body.

We must say that Liu-hsia Hui [F170] and Shao-lien bent the will and shamed the body. Their words hit man's duty, their deeds hit our hopes. This we can say and no more.

We may say that Yü-chung and Yi-yi lived hidden, but were free of speech. Their lives were clean, their retreat was well weighed.

But I am unlike all of them: there is nothing I must, or must not, do.

[18:9] Chih, the Great Music-master, went to Ch'i; Kan, the conductor at the second meal, went to Ch'u; Liao, the conductor at the third meal, went to Ts'ai; Chüeh, the conductor at the fourth meal, went to Ch'in. The drum master Fang-shu crossed the River; the tambourine master Wu crossed the Han; Yang the second bandmaster and Hsiang, who played the sounding stones, crossed the sea.

[18:10] The Duke of Chou [F171] said to the Duke of Lu, [F172] A gentleman does not forsake kinsmen, nor offend his great lieges by not using them. He will not cast off an old friend unless he have big cause; he does not ask everything of anyone.

[18:11] Chou had eight knights: Po-ta and Po-kuo, Chung-tu and Chung-hu, Shu-yeh and Shu-hsia, Chi-sui and Chi-kua.


[F162] Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.

[F163] Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.

[F164] Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.

[F165] See note to [15:13] which reads: "Another of these seigneurs du temps jadis (Ballad of the Lords of former times) that is more to us than a dim shadow, for he still lives in the pages of Mencius, who tells us that, He was not ashamed of a foul lord, and did not refuse a small post. On coming in he did not hide his worth, but held his own way. Neglected and idle, he did not grumble; straitened and poor, he did not mope. When brought together with country folk he was quite at his ease and could not bear to leave them. Thou art thou, he said, and I am I: standing beside me with thy coat off, or thy body naked, how canst thou defile me? See [10:1] which reads: "Among his own country folk Confucius wore a homely look, like one that has no word to say."

[F166] Or Criminal Judge.

[F167] To Lu, 497 BCE. The turning-point in Confucius's career. He left office and his native land, and wandered abroad for twelve long years.

[F168] See note to [5:22] which reads: "Po-yi and Shu-ch'i were sons of the King of Ku-chu. Their father left the throne to the younger of the two; but he would not supplant the elder, nor would the elder go against his father's wishes. So they both retired into obscurity. When King Wu overthrew the tyrant Chou (1122 BCE), they starved to death, rather than live under a new dynasty. Of Po-yi Mencius tells us (Book 10, chapter 1): 'His eyes would not look on an evil face, his ears would not listen to an evil sound. He served none but his own lord, he ruled none but his own people. He came in when there was order, and withdrew when tumults came. Where lawless rule showed, or lawless people stayed, he could not bear to dwell. To be together with country folk he thought like sitting in court dress and court cap on dust and ashes. In Chou's time he dwelt by the North Sea shore, waiting for all below heaven to grow clean. So, hearing the ways of Po-yi, the fool grows honest, and the weakling's purpose stands.'"

[F169] See note to [5:22] as given in F168, above.

[F170] See note to [15:13] given above in F165.

[F171] See note to [7:5] which reads: "Died 1105 BCE. He was the younger brother of King Wu, the founder of the Chou dynasty, as great in peace as the King in war. He was so bent on carrying out the old principles of government that 'if anything did not tally with them, he looked up and thought, till day passed into night, and if by luck he found the answer he sat and waited for the dawn' (Mencius, Book 8, chapter 20)."

[F172] His son.

Book 18. Weizi 微子: Weizi

[18:1] Weizi left him; Jizi was enslaved by him; Bi Gan admonished him, and died for it. Confucius said, “There were three good men in the Yin. ”

[18:2] Hui Liuxia was chief criminal judge, and was fired three times.

Someone said, “Why don't you just leave, sir?”

He said, “If I want to give justice in serving people, where can I go where this will not happen? If I can be satisfied with handing out injustice, why should I bother leaving the land of my parents?”

[18:3] Duke Jing of Qi was trying to decide what to do with Confucius. He said, “I can't treat him the way the Ji family did. I can employ him somewhere between the status of Ji or Meng (Sun).” He said again, “I am already old. I can't use him.” Confucius left.

[18:4] The people of Qi sent Lu a present of girl musicians. Ji Huan (ruler of Lu) received them, and for three days did not hold court. Confucius left.

[18:5] Jieyu, the madman of Chu, passed by Confucius, singing:

Phoenix! Phoenix!
How your virtue has declined!
Your past cannot be corrected,
But your future is yet to come.
Give up! Give up!

Those who involve themselves in Government now

Will be in danger.

Confucius jumped down, wanting to talk to him, but he ran away, so Confucius couldn't talk to him.

[18:6] Zhang Zuo and Jie Ni were working together in the fields when Confucius was passing by. He sent Zi Lu to ask them where he could ford the river. Zhang Zuo said, “Who is that holding the carriage?”

Zi Lu said, “It is Confucius”

Zhang said, “The Confucius of Lu?”


“Well, if that's the case, then he knows the ford.”

Zi Lu then asked Jie Ni who said, “Who are you?”

“I am Zi Lu.”

“The follower of this Confucius of Lu?”


Jie said, “Disorder, disorder throughout the realm! And who can change it? Rather than following a shi who avoids people, you should follow one who escapes from the world!” With that, he went back to his hoeing and wouldn't stop.

Zi Lu went back and reported this to Confucius. Confucius sighing, said, “I can't form associations with the birds and beasts. So if I don't associate with people, then who will I associate with? If the Way prevailed in the realm, I would not try to change anything.”

[18:7] Zi Lu, having fallen behind the group, met an old man carrying a basket on a pole. He asked him: “Have you seen my master?”

The old man said, “Your four limbs have not toiled, and you can't distinguish among the five grains — who is your master?” He planted his staff in the ground and began to weed. Zi Lu stood there with his arms folded. The old man had him stay overnight. He killed a chicken, prepared millet and fed him, and then introduced him to his two sons. The next day, Zi Lu left, and he told Confucius.

The Master said, “He is a recluse,” and sent Zi Lu back to see him. When he arrived, the man was gone.

Zi Lu said, “If you don't have a position in society, how can you practice fairness? If the relationship between young and old cannot be abandoned, how can the relationship between ruler and minister be abandoned? Desiring to keep his own purity, he disrupts the great bonds of society. The noble man practices his fairness from his place in society. When fairness is not being done, he is the one who is aware of it.”

[18:8] Among men who have abandoned society are Bo Yi, Shu Qi, Yu Zhong,Yiyi, Zhu Zhang, Hui Liu Xia, and Shao Lian. The Master said, “Those who would not surrender their wills or humiliate themselves were Bo Yi and Shu Qi.” Regarding Liuxia Hui and Shao Lian, he said, “They surrendered their wills and humiliated themselves; nonetheless, their words were based on solid principles and they thought before acting. That is about all that can be said of them.” Concerning Yu Zhong and Yi Yi: “They left society, and in their seclusion cast off speech, they were pure in their personal activities, and their abandonment of official position was adjusted according to the circumstances.” I am different than this. I have no “shoulds” or “should nots”.

[18:9] The head musician Zhi, went to Qi; Gan, the musician for the second meal, went to Chu; Liao, the musician for the third meal, went to Cai; Que, the musician for the fourth meal, went to Qin; the drummer Fang Shu, went to the area of the Yellow River; Wu, the player of the spinning hand-drum, when to the Han River; Yang, the assistant musician, and Xiang, the player of the stone chimes, went to the sea.

[18:10] The Duke of Zhou was talking to his son, the Duke of Lu. He said: “The noble man does not neglect his relatives and does not let the High Minister develop resentment about not being utilized. Therefore, he has never fired anyone unless there was a really good reason, and he does not seek to squeeze everything out of one man.”

[18:11] There were eight Gentlemen in the Zhou: Bo Da, Bo Kuo, Zhong Tu, Zhong Hu, Shu Ye, Shu Xia, Ji Sui, and Ji Gua.


【第一章】【一節】微子去之、箕子爲之奴、比干諫而死。【二節】孔子曰、殷有三仁焉。 【第二章】柳下惠爲士師、三黜、人曰、子未可以去乎。曰、直道而事人、焉往而不三黜、枉道而事人、何

必去父母之邦。 【第三章】齊景公待孔子、曰、若季氏、則吾不能、以季孟之閒待之。曰、吾老矣、不能用也。孔子行。



孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。 【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】長沮曰、夫執輿者爲誰。子路曰、爲孔丘。曰、是魯孔丘與。曰、是也。曰、是知津矣。【三節】問於桀



無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、而亂大倫、君子之仕也、行其義也、道之不行、已知之矣。 【第八章】【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。【二節】子曰、不降其志、不辱其身、伯夷叔齊與。【三節】謂柳下惠少連、降志辱身矣、言

中倫、行中慮、其斯而已矣。【四節】謂虞仲夷逸、隱居放言、身中淸、廢中權。【五節】我則異於是、無可無不可。 【第九章】【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。四飯缺適秦。【三節】鼓方叔、

入於河。播鼗武、入於漢。【五節】少師陽、擊磬襄、入於海。 【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊無大故、則不棄也、無求備於一人。


Confucius (Kǒng Fūzǐ (孔夫子; Kong Qui) traveled the country in an ox cart observing and teaching his numerous disciples on the subjects of civics, ethics, literature, music and science. Of course, he claimed no divine inspiration and so naturally the writings attributed to him, recorded by his disciples, also make no such claim.

  • House Call, by Terry Redlin: 1988 (original uncropped image)
  • Animations: Dragonset, Matters of Grave Concern, The Pillars of Barad-Dur, Heart of Stone, Golden Leaves, Gravity, and Dragons in Moonlight, by Steven David Bennett

Dragonset, by Steven David Bennett Matters of Grave Concern, by Steven David Bennett The Pillars of Barad-Dur, by Steven David Bennett Heart of Stone, by Steven David Bennett Golden Leaves, by Steven David Bennett Gravity, by Steven David Bennett Dragons in Moonlight, by Steven David Bennett