in warfare. Confucius answered: I know something about the arts of
peace,[11] but I have never studied the art of war. And on the morrow
he departed. But when he came to the State of Ch‘ên, he was cut off
from supplies,[12] and his followers were so enfeebled that they could
hardly stand. Tzŭ Lu indignantly sought the Master's presence, saying:
Is it for the princely man to feel the pinch of privation?--The Master
replied: Assuredly privation may come his way, but it is only the
baser type of man who under it grows demoralised and reckless.
Mien, a blind musician,[13] having called on Confucius, the Master said
to him when he came to a flight of steps: "Here are the steps"; and
when he came to the mat which was spread for him: "Here is your mat."
When all the visitors were seated, the Master told him who they were,
saying: So-and-so is sitting here, so-and-so is sitting there. After
Mien had gone, Tzŭ Chang asked, saying: Is it the proper thing to speak
thus to a musician?--The Master replied: Assuredly it is right to give
this help to a blind man.
The people of Ch‘i sent a band of singing-girls as a present to the
Duke of Lu, and Chi Huan Tzŭ accepted the gift. For three days after
that no Court was held, and Confucius departed.[14]
[1] Under these circumstances, it is easy to imagine how edified he
would be by the modern daily press, which subsists almost entirely on
these very topics.
[2] I am unable to improve on this rendering, which is borrowed from
Mr. Ku Hung-ming.
[3] This statement--at least as regards moral virtue (jên)-- seems
hopelessly at variance with the evidence of the Analects. Perhaps
no more is meant than that he was unwilling to dogmatise on such a
delicate subject. On p. 72, for instance, he refuses to judge whether
certain disciples have true moral virtue or not.
[4] This is Mr. Jennings's interpretation, and it seems to me the
simplest and best.
[5] Thus showing, says a commentator, his sympathy with sorrow, his
respect for rank, his tenderness for the afflicted. Quickening his pace
was also a mark of respect.
[6] Just as though Confucius had his own Court and entourage, like a
feudal prince. This probably happened during his exile in some foreign
state, where the chance of his obtaining a public funeral would
doubtless be proportionate to the display made by his followers.
[7] "The ways of China, it appears, were much the same anciently as
now. A guest turns round and bows repeatedly in leaving, and the host
cannot return to his place till these salutations are ended."--LEGGE.
[8] The Chinese of that date dispensed with chairs, as the Japanese
have done up to the present time.
[9] The point is, that in his solicitude for others Confucius never
thought of his own loss, not that he was indifferent to the suffering
of animals.
[10] Some of the minute details given above cannot but strike us as
rather ridiculous. Two points, however, must be borne in mind: (1)
that the customs and ceremonial belonging to any one age or country
will always at first sight appear strange and laughable to the men of
any other age and country; (2) that Confucius himself cannot be held
responsible for the excessive zeal which prompted admiring disciples to
portray his personal habits with such embarrassing fidelity. How many
philosophers would come equally well through such an ordeal?
[11] Literally, "dish and platter business," i.e. things pertaining to
sacrificial worship.
[12] By order of the Duke.
[13] Blind men and musicians were almost convertible terms in ancient
China: that is to say, all musicians were blind, and the majority of
blind men took to music for a profession.
[14] The famous episode hero briefly related was the turning-point of
the sage's career. Through the weakness of his prince and the jealousy
of the rival minister Chi Huan Tzŭ, he was suddenly dislodged from
the pinnacle of his fame and condemned to thirteen years of homeless
wandering.
CONFUCIUS AS SEEN BY OTHERS
Tzŭ Ch‘in asked Tzŭ Kung, saying: Whenever our Master comes to
any new country, he is sure to find out all about its method of
government. Does he seek this information himself, or is it voluntarily
proffered?--Tzŭ Kung replied: Our Master gains his information because
he is so genial and good, so full of deference, modesty and regard for
others. In seeking information, how differently does he behave from
ordinary men!
The Master having gone up into the Grand Temple, asked questions about
everything. Some one remarked: Who says that the son of the citizen
of Tsou has any knowledge of ceremonial observances? He comes to the
Temple and asks about everything he sees.--Hearing the remark, the
Master said: This in itself is a ceremonial observance.
The prefect of the frontier in the town of I[1] asked to be introduced
to Confucius, saying: I have never failed to obtain an audience of any
sage who has visited these parts.--He was thereupon introduced by the
Master's followers, and on coming out he said: My sons, why grieve at
your Master's fall from power? The Empire has long been lying in evil
ways, but now God is going to make Confucius his herald to rouse the
land.[2]
The Master said: Shên, a single principle runs through all my
teaching.[3]--Tsêng Tzŭ answered, Yes.--When the Master had gone out,
the disciples asked, saying: What principle does he mean?--Tsêng Tzŭ
said: Our Master's teaching simply amounts to this: loyalty to oneself
and charity to one's neighbour.[4]
Yen Yüan heaved a deep sigh and said: The more I look at our Master's
teaching, the higher it seems. The more I test it, the more reliable
it appears. I am gazing at it in front of me, when lo! it is suddenly
behind me. Our Master knows how to draw men after him by regular steps.
He broadens our outlook by means of polite learning, and restrains our
impulses by means of inward self-control. Even if I wished to stop, I
could not do so; yet after I have exhausted all my efforts in pursuit
of the goal, there still remains something inaccessible rising up
beyond; and though I would fain make towards it, I cannot find the way.
Tzŭ Lu once passed the night in Shih-men, where the gate-keeper said
to him: Where do you come from?--Tzŭ Lu replied: From the school of
Confucius.--Oh, is he not the man, said the other, who is trying to do
what he knows to be impossible?[5]
Ch‘ên K‘ang asked Po Yu,[6] saying: Have you ever received any secret
teaching from your father?--He replied: No. But once, when I was
passing hurriedly through our hall, I met my father standing alone, and
he said: Have you studied the Odes?--I replied, Not yet.--He said: If
you do not study the Odes, you will have no conversation.--Thereupon
I withdrew and studied the Odes. Another day I met him again standing
alone as I hastened through the hall, and he said: Have you studied the
Book of Rites?[7]--I replied: Not yet.--He said: If you do not study
the Book of Rites, you will have no stability of character.--I withdrew
and studied the Book of Rites. These are the two pieces of instruction
I have received.--Ch‘ên K‘ang went away rejoicing and said: I asked
about one thing and have learned three--something thing about the
Odes, something about the Rites, and also that the higher type of man
has no secrets even with his own son.
Yang Huo wished to have an interview with Confucius, but Confucius
would not go to see him. He therefore sent Confucius a sucking-pig
as a present.[8] Confucius, however, chose a time when the other was
out, to go and pay his respects. But he happened to fall in with him
on the road. Thereupon Yang Huo addressed Confucius, saying: Come with
me. I have something to say to you. Can he be called truly benevolent,
who hugs his jewel to his bosom and allows his country to drift into
confusion?--He cannot, was the reply.--Can he be called truly wise, who
wishes to engage in public affairs, yet loses several opportunities of
doing so?--He cannot.--Well, rejoined Yang Huo, the days and months
are fleeting by, and the years will not wait for us.--True, replied
Confucius; I will presently take office.[9]
The eccentric Chieh Yü[10] of the Ch‘u State passed Confucius'
carriage, singing: O phœnix! O phœnix! How has thy virtue fallen!
The past need no longer be a subject of reproof, but against the future
it is still possible to provide. Desist, desist! Great is the danger
of those who now engage in government.--Confucius alighted, wishing to
speak with him, but Chieh Yu hastened rapidly away, and he was unable
to get speech of him.
Ch‘ang Chü and Chieh Ni[11] were working together in the fields
when Confucius passed by and sent Tzŭ Lu to ascertain from them the
whereabouts of the ford. Ch‘ang Chü asked: Who is that man holding
the reins?--That is Confucius, replied Tzŭ Lu.--Is it Confucius of
the Lu State?--Yes.--Then surely _he_ is the man to know where the
ford is.[12]--Tzŭ Lu then questioned Chieh Ni. Chieh Ni said: Who are
you, Sir?--I am Chung Yu.--Are you a disciple of Confucius of the Lu
State?--He replied: I am.--The whole Empire, said Chieh Ni, is rushing
head-long to destruction, and who is there that will reform it? As for
you, instead of following a man who withdraws from prince after prince
in succession, would it not be better to follow a man who has withdrawn
from the world altogether?--And he went on hoeing without a pause. Tzŭ
Lu went back and reported these remarks, whereupon the Master looked
surprised and said: We cannot join the company of birds and beasts. If
I am not to associate with these men of the ruling class, with whom am
I to associate?[13] If right principles prevailed in the Empire, then
indeed there would be no need for me to reform it.
Shu-sun Wu-shu,[14] speaking to the ministers at Court, said: Tzŭ Kung
is a greater sage than Confucius.--Tzŭ-fu Ching-po[15] repeated this
to Tzŭ Kung, who said: Let me use the simile of a house surrounded by
a wall. My wall rises only to the height of a man's shoulders, so that
any one can look over and see the excellence of the building within.
But my Master's wall is many fathoms in height, so that one who fails
to find the gate of entry cannot see the beauties of the temple nor
the rich apparel of the officiating priests. It may be that only a few
will succeed in finding the gate. Need we, then, be surprised at His
Excellency's remark?
Shu-sun Wu-shu was disparaging Confucius. Tzŭ Kung said: It is no good.
Confucius is proof against detraction. The wisdom of other men is like
hills and mountain-peaks, which however high can still be scaled. But
Confucius is like the sun or the moon, which can never be reached by
the foot of man. A man may want to cut himself off from their light,
but what harm will that do to the sun or the moon? It only shows very
plainly that he has no notion of the measurement of capacity.
[1] This was on the borders of the Wei State, whither Confucius, with
a small band of disciples, was retiring, heavy of heart, after his
discomfiture in Lu.
[2] Literally, "is going to use him as a bell with a wooden
clapper"--this being the instrument used in making announcements or to
call the people together. The friendly prefect's prophecy was to be
fulfilled more wonderfully than ever he could have imagined. Never,
perhaps, in the history of the human race has one man exerted such an
enormous influence for good on after generations.
[3] Legge's rendering, "My doctrine is that of an all-pervading unity,"
is quite untenable, and no other translator has followed him here. The
logic of the passage obviously requires the meaning given above.
[4] This saying should be compared with those on pp. 91 and 69. It is
generally acclaimed as the best epitome of Confucian teaching, yet
it was reserved for Mr. Ku Hung-ming, a Chinaman, to give the first
correct translation of it in English. The two important words are
_chung_ and _shu_, "conscientiousness" and "charity," for which see
notes on pp. 58 and 69. Legge's version, "To be true to the principles
of our nature and the benevolent exercise of them to others," though
ponderous, would seem to have hit the true meaning, had he not spoilt
it by a note to the effect that shu is "duty-doing on the principle of
reciprocity." It has nothing on earth to do with reciprocity, being
in fact that disinterested love of one's neighbour which was preached
five hundred years later in Palestine. The other precept, embodied in
the word chung, is exactly Shakespeare's "To thine own self be true"--a
noble moral conception for which, obscured as it has been by bungling
translators, Confucius has never yet received full credit.
[5] The age in which Confucius lived was so given over to the forces of
disorder, militarism and intrigue, and the chances of a moral reformer
were regarded as so hopeless, that it was a common thing for men of
principle to retire from public affairs altogether, and either lead
the sequestered life of a hermit or take to some mean employment for a
living. The gate-keeper here is said to have been one of this class.
Confucius, however, was made of sterner stuff, and it may be claimed
that he did ultimately, through sheer force of character, succeed in
achieving the "impossible."
[6] The "style" or familiar name of K‘ung Li, the only son of Confucius.
[7] _Li_ here is obviously the name of a book, and not "the rules
of propriety" or even "the arts," as Legge and Mr. Ku Hung-ming
respectively take it. At the same time, we must be careful not to
identify it with the now existing _Li Chi_ or Book of Rites, which did
not take shape until a much later period.
[8] Because etiquette would require an acknowledgment of the gift at
the donor's house.
[9] This episode is probably to be referred to the year 502 B.C., when
Yang Huo, the nominal subordinate of Chi Huan Tzu (himself of usurping
tendencies, see Introduction, p. 15), was in open rebellion and seemed
likely to become master of the whole state of Lu. He was anxious to
enlist the prestige of a man like Confucius on his side, but the latter
steadily refused to countenance his schemes. In the following year,
Yang Huo was ejected from the state, and gratitude impelled the Duke to
offer a governorship to Confucius.
[10] Apparently a Taoist, who pinned his faith to Lao Tzŭ's newly
enunciated doctrine of inaction.
[11] Also Taoist recluses.
[12] This is said to be a sneer at the restlessness which kept
Confucius wandering all over the country, so that no place could be
unfamiliar to him.
[13] The idea is, "Every man to his own trade. Why should I not then
busy myself with government--the subject to which I have devoted my
life?" I do not agree with Legge that the compiler of this chapter
could not have been a disciple of the sage. Confucius successfully
refutes the _laisser-faire_ argument of the hermit, who would dissuade
him from reform on the strange and unsatisfactory ground that the
world's affairs were in a thoroughly bad state. To any one but a Taoist
it would be evident that this was the very time for reform.
[14] A leading member of one of the three great families in the Lu
State.
[15] A high official.
SAYINGS OF THE DISCIPLES
Yu Tzŭ said: It is seldom that good sons and brothers are given to
insubordinate conduct. That those who dislike insubordinate conduct
should be ready to foment sedition, is something absolutely unknown.
The wise man attends to the root; for if this be properly set, virtue
will spring from it. And what is the root of all goodness but filial
piety and fraternal love?
Tsêng Tzŭ said: There are three points on which I daily examine
myself:--Have I been conscientious in working for others? Have I been
truthful in my intercourse with my friends? Have I practised what I
preach?
Tzŭ Hsia said: The man who can appreciate moral worth and disengage
his mind from sensual passion; who can put forth his utmost strength
to serve his parents, and lay down his life to serve his prince; who
speaks sincerely in his intercourse with friends:--such a man, though
the world may call him untaught, has in my opinion received the best
and highest education.
Tzŭ Kung said: What do you say of the poor man who refuses to flatter,
and of the rich man who is free from pride?--They are well enough,
replied the Master; but better still is the poor man who is cheerful,
and the rich man who cherishes the inner principle of harmony and
self-control.--Tzŭ Kung said: One must "cut and then carve, chisel and
then polish," as the Odes have it. Does not this passage illustrate
what you say?--The Master exclaimed: Here is somebody at last with whom
I can really discuss the Odes. Refer him to any old verse, and he will
see its application.[1]
Tzŭ Hsia asked, saying: What is the meaning of the passage:
"What dimples in her witching smile!
What lovely eyes, clear white and black!
Simplicity sets off her ornaments"?
The Master replied: You must have a plain background before you can lay
on the colours.--Rules of ceremony then require a background?--Ah!
exclaimed the Master, Shang always seizes my drift. Here at any rate is
some one with whom I can discuss the Odes.[2]
Tzŭ Yu said: Too much fault-finding with princes entails disgrace; with
friends, it brings estrangement.
The Master wanted to employ Ch'i-tiao K'ai in the business of
government, but the latter said: No, I cannot yet sufficiently trust
myself.--The Master was pleased with the reply.
Once when Yen Yüan and Chi Lu were standing by, the Master said: Come,
tell me, each of you, the wish of your hearts.--Tzŭ Lu said: I should
like to have carriages and horses and fine fur garments, and share them
with my friends; nor would I mind if they were worn out in this way.--
Yen Yüan said: My wish is to make no parade of goodness and no display
of toilsome service rendered.[3]--Tzŭ Lu then said: I should like, Sir,
to hear your own wishes. The Master said: To comfort the aged, to win
the confidence of my friends, to love and cherish the young.
The Master said: Yung might well be made a prince.[4] Chung Kung asked
a question about Tzŭ-sang Po-tzŭ. The Master replied: He is a good
man on the whole, though easy-going.--Chung Kung rejoined: Is it not
excusable for a man who is strict in his own habits to be easy-going in
dealing with the people under him? But if he becomes easy-going in his
own habits as well as in his practice abroad, this is surely too much
of a good thing.--The Master said: Yung's words are true.
Jan Yu asked: Is our Master for or against the Prince of Wei?[5]--Oh,
said Tzŭ Kung, I will ask him that.--He went in and said: What sort of
men were Po I and Shu Ch'i?[6]--They were two ancient worthies, was the
reply.--Did they ever repine? he asked.--They made perfect virtue their
aim, and they attained it. Why then should they repine?--Tzŭ Kung went
out again and said: Our Master is not for the Prince.
Tsêng Tzŭ said: Ability asking instruction of incompetence, abundance
sitting at the feet of insufficiency, a man of every virtue who thought
he had none, solid in character yet making himself out a cypher,
trespassed against but never retaliating--such was the humble state of
mind in which my late friend[7] spent his life.
Tsêng Tzŭ said: If a man can safely be entrusted with the care of a
young orphan prince, or with the government of a large province, and if
the approach of a great emergency cannot shake his resolution, is he
not a man of the princely type? Of the princely type he is indeed!
The authorities of Lu were proposing to reconstruct the Long Treasury.
Min Tzŭ-ch‘ien said: Why not restore it, rather, in the ancient style?
Why is it necessary to renovate it altogether?--The Master said: This
man is no talker, but when he does speak, he speaks to the purpose.
Ssŭ-ma Niu lamenting said: All other men have brothers; I alone have
none.--Tzŭ Hsia said to him: I have heard it said that life and death
are divine dispensations, that wealth and rank depend on the will
of God. The higher type of man is unfailingly attentive to his own
conduct, and shows respect and true courtesy to others. Thus all within
the four seas[8] are his brethren. How then should he grieve at having
no brothers?
Chi Tzŭ-ch‘êng[9] said: The higher type of man is possessed of solid
qualities, and that is all. What has he to do with the ornamental?--Tzŭ
Kung replied: I am sorry, Sir, to hear you say such a thing about the
higher type of man; for a four-horse chariot cannot overtake the spoken
word.[10] The value of the ornament and the value of the substance are
closely connected. Stripped of hair, the hide of a tiger or a leopard
is very like the hide of a dog or a sheep.
Duke Ai asked Yu Jo, saying: It has been a year of famine. My exchequer
is Low. What am I to do?--Yu Jo replied: Why not collect tithes?--Why,
said the Duke, with a tax of two-tenths I still have not enough. How am
I to make one-tenth do?--If the people have plenty, was the reply, how
can the Prince alone be in want? But if the people are in want, how can
the Prince alone have plenty?[11]
Tsêng Tzŭ said of the higher type of man that his culture tended to
bring him into communion with friends, and his friendships tended to
heighten his altruism.
The disciples of Tzŭ Hsia asked Tzŭ Chang about the principles
which should govern friendship. Tzŭ Chang said: What is Tzŭ Hsia's
opinion?--They replied: Tzŭ Hsia says, Associate with those who come
up to your standard; reject all those who do not.--This, said Tzŭ
Chang, is different from what I have been taught. The nobler sort of
man honours the virtuous and wise, but he admits to his society all
men without distinction. He admires the good, but he also pities the
weaker brethren. Am I a man of great wisdom and goodness?--then who is
there among my fellow-men that I will not bear with? Or am I neither
wise nor good?--then other men will reject me. How can one justify this
rejection of others?[12]
Tzŭ Hsia said: The inferior type of man always tries to gloss over his
faults.
Tzŭ Hsia said: The wise man will gain the confidence of the people
before laying burdens upon them; otherwise, they will consider it
oppression. He will gain the confidence of his sovereign before
censuring his actions; otherwise, the latter will consider it mere
libel and abuse.
Tzŭ Hsia said: He who does not transgress the larger principles of
virtuous conduct may be excused for disregarding the boundary line in
matters of smaller import.
Tzŭ Yu said: The followers and disciples of Tzŭ Hsia are trained
well enough in sprinkling and sweeping the floor, in responding and
answering questions, in entering and leaving a room. But these are mere
accessories. Of fundamentals they are totally ignorant. How can this be
considered enough?--Tzŭ Hsia, hearing of these remarks, said: Ah! Yen
Yu is mistaken. It is not the way of the wise teacher to distinguish
between subjects of first-class importance, which must be taught, and
subjects of secondary importance, which may be neglected. He cultivates
minds just as he would cultivate plants, each species requiring
separate treatment. It cannot be the wise man's way to produce
confusion and error. He only is inspired who teaches methodically,
having a beginning and an end.
Tzŭ Hsia said: Let the official who has time to spare devote it to
study; let the student who has time to spare devote it to public
affairs.
Tzŭ Yu said: The rites of mourning should not extend beyond the
expression of heartfelt grief.
The chief of the Mêng family having appointed Yang Fu to be Criminal
Judge, the latter went to Tsêng Tzŭ for advice. Tsêng Tzŭ said: Our
rulers have lost their way, and the people have long been scattered and
distracted. When you discover the facts of a crime, be not moved with
joy but rather with pity and grief.
Tzŭ Kung said: The mistakes of a great and good man are like eclipses
of the sun and moon: his failing is seen by all, and when he repairs
it, all look up to him with awe.
[1] Tzŭ Kung, who had passed from poverty to affluence, wished to
draw attention to his own freedom from the vices characteristic of
each state, but his Master recommends the pursuit of virtue in a
more positive form. The quotation from the Odes merely enforces the
necessity of unceasing labour in the matter of self-improvement.
Confucius was always delighted with an apt illustration from his
favourite book.
[2] The Chinese of the above is as usual extremely concise. For several
turns of phrase I am indebted to Mr. Jennings's translation.