Characteristics of Confucius—An Incident
Said the Master:—
"I, as a transmitter[16] and not an originator, and as one who believes in and loves the ancients, venture to compare myself with our old P'ang.
"What find you indeed in me?—a quiet brooder and memorizer; a student never satiated with learning; an unwearied monitor of others!
"The things which weigh heavily upon my mind are these—failure to improve in the virtues, failure in discussion of what is learnt, inability to walk according to knowledge received as to what is right and just, inability also to reform what has been amiss."
In his hours of recreation and refreshment the Master's manner was easy and unconstrained, affable and winning.
Once he exclaimed, "Alas! I must be getting very feeble; 'tis long sinceI have had a repetition of the dreams in which I used to see the Duke ofChow. [17]
"Concentrate the mind," said he, "upon the Good Way.
"Maintain firm hold upon Virtue.
"Rely upon Philanthropy.
"Find recreation in the Arts. [18]
"I have never withheld instruction from any, even from those who have come for it with the smallest offering.
"No subject do I broach, however, to those who have no eager desire to learn; no encouraging hint do I give to those who show no anxiety to speak out their ideas; nor have I anything more to say to those who, after I have made clear one corner of the subject, cannot from that give me the other three."
If the Master was taking a meal, and there were any in mourning beside him, he would not eat to the full.
On one day on which he had wept, on that day he would not sing.
Addressing his favorite disciple, he said, "To you only and myself it has been given to do this—to go when called to serve, and to go back into quiet retirement when released from office."
Tsz-lu, hearing the remark said, "But if, sir, you had the handling of the army of one of the greater States,[19] whom would you have associated with you in that case?"
The Master answered:—
"Not the one 'who'll rouse the tiger,'Not the one 'who'll wade the Ho;'
not the man who can die with no regret. He must be one who should watch over affairs with apprehensive caution, a man fond of strategy, and of perfect skill and effectiveness in it."
As to wealth, he remarked, "If wealth were an object that I could go in quest of, I should do so even if I had to take a whip and do grooms' work. But seeing that it is not, I go after those objects for which I have a liking."
Among matters over which he exercised great caution were times of fasting, war, and sickness.
When he was in the State of Ts'i, and had heard the ancient Shau music, he lost all perception of the taste of his meat. "I had no idea," said he, "that music could have been brought to this pitch."
In the course of conversation Yen Yu said, "Does the Master take the part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask him that."
On going in to him, that disciple began, "What sort of men were Peh-I and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had they any feelings of resentment?" was the next question. "Their aim and object," he answered, "was that of doing the duty which every man owes to his fellows, and they succeeded in doing it;—what room further for feelings of resentment?" The questioner on coming out said, "The Master does not take his part."
"With a meal of coarse rice," said the Master, "and with water to drink, and my bent arm for my pillow—even thus I can find happiness. Riches and honors without righteousness are to me as fleeting clouds."
"Give me several years more to live," said he, "and after fifty years' study of the 'Book of Changes' I might come to be free from serious error."
The Master's regular subjects of discourse were the "Books of the Odes" and "History," and the up-keeping of the Rules of Propriety. On all of these he regularly discoursed.
The Duke of Shih questioned Tsz-lu about Confucius, and the latter did not answer.
Hearing of this, the Master said, "Why did you not say, He is a man with a mind so intent on his pursuits that he forgets his food, and finds such pleasure in them that he forgets his troubles, and does not know that old age is coming upon him?"
"As I came not into life with any knowledge of it," he said, "and as my likings are for what is old, I busy myself in seeking knowledge there."
Strange occurrences, exploits of strength, deeds of lawlessness, references to spiritual beings—such-like matters the Master avoided in conversation.
"Let there," he said, "be three men walking together: from that number I should be sure to find my instructors; for what is good in them I should choose out and follow, and what is not good I should modify."
On one occasion he exclaimed, "Heaven begat Virtue in me; what can man do unto me?"
To his disciples he once said, "Do you look upon me, my sons, as keeping anything secret from you? I hide nothing from you. I do nothing that is not manifest to your eyes, my disciples. That is so with me."
Four things there were which he kept in view in his teaching—scholarliness, conduct of life, honesty, faithfulness.
"It is not given to me," he said, "to meet with a sage; let me but behold a man of superior mind, and that will suffice. Neither is it given to me to meet with a good man; let me but see a man of constancy, and it will suffice. It is difficult for persons to have constancy, when they pretend to have that which they are destitute of, to be full when they are empty, to do things on a grand scale when their means are contracted!"
When the Master fished with hook and line, he did not also use a net.When out with his bow, he would never shoot at game in cover.
"Some there may be," said he, "who do things in ignorance of what they do. I am not of these. There is an alternative way of knowing things, viz.—to sift out the good from the many things one hears, and follow it; and to keep in memory the many things one sees."
Pupils from Hu-hiang were difficult to speak with. One youth came to interview the Master, and the disciples were in doubt whether he ought to have been seen. "Why so much ado," said the Master, "at my merely permitting his approach, and not rather at my allowing him to draw back? If a man have cleansed himself in order to come and see me, I receive him as such; but I do not undertake for what he will do when he goes away."
"Is the philanthropic spirit far to seek, indeed?" the Master exclaimed;"I wish for it, and it is with me!"
The Minister of Crime in the State of Ch'in asked Confucius whether Duke Ch'an, of Lu was acquainted with the Proprieties; and he answered, "Yes, he knows them."
When Confucius had withdrawn, the minister bowed to Wu-ma K'i, a disciple, and motioned to him to come forward. He said, "I have heard that superior men show no partiality; are they, too, then, partial? That prince took for his wife a lady of the Wu family, having the same surname as himself, and had her named 'Lady Tsz of Wu, the elder,' If he knows the Proprieties, then who does not?"
The disciple reported this to the Master, who thereupon remarked, "Well for me! If I err in any way, others are sure to know of it."
When the Master was in company with any one who sang, and who sang well, he must needs have the song over again, and after that would join in it.
"Although in letters," he said, "I may have none to compare with me, yet in my personification of the 'superior man' I have not as yet been successful."
"'A Sage and a Philanthropist?' How should I have the ambition?" said he. "All that I can well be called is this—An insatiable student, an unwearied teacher;—this, and no more."—"Exactly what we, your disciples, cannot by any learning manage to be," said Kung-si Hwa.
Once when the Master was seriously ill, Tsz-lu requested to be allowed to say prayers for him. "Are such available?" asked the Master. "Yes," said he; "and the Manual of Prayers says, 'Pray to the spirits above and to those here below,'"
"My praying has been going on a long while," said the Master.
"Lavish living," he said, "renders men disorderly; miserliness makes them hard. Better, however, the hard than the disorderly."
Again, "The man of superior mind is placidly composed; the small-minded man is in a constant state of perturbation."
The Master was gentle, yet could be severe; had an over-awing presence, yet was not violent; was deferential, yet easy.
[Footnote 16: In reference to his editing the six Classics of his time.]
[Footnote 17: This was one of his "beloved ancients," famous for what he did in helping to found the dynasty of Chow, a man of great political wisdom, a scholar also, and poet. It was the "dream" of Confucius's life to restore the country to the condition in which the Duke of Chow left it.]
[Footnote 18: These were six in number, viz.: Ceremonial, Music,Archery, Horsemanship, Language, and Calculation.]
[Footnote 19: Lit., three forces. Each force consisted of 12,500 men, and three of such forces were the equipment of a greater State.]
Sayings of Tsang—Sentences of the Master
Speaking of T'ai-pih the Master said that he might be pronounced a man of the highest moral excellence; for he allowed the empire to pass by him onwards to a third heir; while the people, in their ignorance of his motives, were unable to admire him for so doing.
"Without the Proprieties," said the Master, "we have these results: for deferential demeanor, a worried one; for calm attentiveness, awkward bashfulness; for manly conduct, disorderliness; for straightforwardness, perversity.
"When men of rank show genuine care for those nearest to them in blood, the people rise to the duty of neighborliness and sociability. And when old friendships among them are not allowed to fall off, there will be a cessation of underhand practices among the people."
The Scholar Tsang was once unwell, and calling his pupils to him he said to them, "Disclose to view my feet and my hands. What says the Ode?—
'Act as from a sense of danger,With precaution and with care,As a yawning gulf o'erlooking,As on ice that scarce will bear,'
At all times, my children, I know how to keep myself free from bodily harm."
Again, during an illness of his, Mang King, an official, went to ask after him. The Scholar had some conversation with him, in the course of which he said—
"'Doleful the cries of a dying bird,Good the last words of a dying man,'
There are three points which a man of rank in the management of his duties should set store upon:—A lively manner and deportment, banishing both severity and laxity; a frank and open expression of countenance, allied closely with sincerity; and a tone in his utterances utterly free from any approach to vulgarity and impropriety. As to matters of bowls and dishes, leave such things to those who are charged with the care of them."
Another saying of the Scholar Tsang: "I once had a friend who, though he possessed ability, would go questioning men of none, and, though surrounded by numbers, would go with his questions to isolated individuals; who also, whatever he might have, appeared as if he were without it, and, with all his substantial acquirements, made as though his mind were a mere blank; and when insulted would not retaliate;—this was ever his way."
Again he said: "The man that is capable of being intrusted with the charge of a minor on the throne, and given authority over a large territory, and who, during the important term of his superintendence cannot be forced out of his position, is not such a 'superior man'? That he is, indeed."
Again:—"The learned official must not be without breadth and power of endurance: the burden is heavy, and the way is long.
"Suppose that he take his duty to his fellow-men as his peculiar burden, is that not indeed a heavy one? And since only with death it is done with, is not the way long?"
Sentences of the Master:—
"From the 'Book of Odes' we receive impulses; from the 'Book of theRules,' stability; from the 'Book on Music,' refinement. [20]
"The people may be put into the way they should go, though they may not be put into the way of understanding it.
"The man who likes bravery, and yet groans under poverty, has mischief in him. So, too, has the misanthrope, groaning at any severity shown towards him.
"Even if a person were adorned with the gifts of the Duke of Chow, yet if he were proud and avaricious, all the rest of his qualities would not indeed be worth looking at.
"Not easily found is the man who, after three years' study, has failed to come upon some fruit of his toil.
"The really faithful lover of learning holds fast to the Good Way till death.
"He will not go into a State in which a downfall is imminent, nor take up his abode in one where disorder reigns. When the empire is well ordered he will show himself; when not, he will hide himself away. Under a good government it will be a disgrace to him if he remain in poverty and low estate; under a bad one, it would be equally disgraceful to him to hold riches and honors.
"If not occupying the office, devise not the policy.
"When the professor Chi began his duties, how grand the finale of theFirst of the Odes used to be! How it rang in one's ears!
"I cannot understand persons who are enthusiastic and yet not straightforward; nor those who are ignorant and yet not attentive; nor again those folks who are simple-minded and yet untrue.
"Learn, as if never overtaking your object, and yet as if apprehensive of losing it.
"How sublime was the handling of the empire by Shun and Yu!—it was as nothing to them!
"How great was Yau as a prince! Was he not sublime! Say that Heaven only is great, then was Yau alone after its pattern! How profound was he! The people could not find a name for him. How sublime in his achievements! How brilliant in his scholarly productions!"
Shun had for his ministers five men, by whom he ordered the empire.
King Wu (in his day) stated that he had ten men as assistants for the promotion of order.
With reference to these facts Confucius observed, "Ability is hard to find. Is it not so indeed? During the three years' interregnum between Yau and Shun there was more of it than in the interval before this present dynasty appeared. There were, at this latter period, one woman, and nine men only.
"When two-thirds of the empire were held by King Wan, he served with that portion the House of Yin. We speak of the virtue of the House of Chow; we may say, indeed, that it reached the pinnacle of excellence."
"As to Yu," added the Master, "I can find no flaw in him. Living on meagre food and drink; yet providing to the utmost in his filial offerings to the spirits of the dead! Dressing in coarse garments; yet most elegant when vested in his sacrificial apron and coronet! Dwelling in a poor palace; yet exhausting his energies over those boundary-ditches and watercourses! I can find no flaw in Yu."
[Footnote 20: Comparison of three of the Classics: the "Shi-King," the"Li Ki," and the "Yoh." The last is lost.]
His Favorite Disciple's Opinion of Him
Topics on which the Master rarely spoke were—Advantage, and Destiny, and Duty of man to man.
A man of the village of Tah-hiang exclaimed of him, "A great man is Confucius!—a man of extensive learning, and yet in nothing has he quite made himself a name!"
The Master heard of this, and mentioning it to his disciples he said, "What then shall I take in hand? Shall I become a carriage driver, or an archer? Let me be a driver!"
"The sacrificial cap," he once said, "should, according to the Rules, be of linen; but in these days it is of pure silk. However, as it is economical, I do as all do.
"The Rule says, 'Make your bow when at the lower end of the hall'; but nowadays the bowing is done at the upper part. This is great freedom; and I, though I go in opposition to the crowd, bow when at the lower end."
The Master barred four words:—he would have no "shall's," no "must's," no "certainty's," no "I's."
Once, in the town of K'wang fearing that his life was going to be taken, the Master exclaimed, "King Wan is dead and gone; but is not 'wan' [21] with you here? If Heaven be about to allow this 'wan' to perish, then they who survive its decease will get no benefit from it. But so long as Heaven does not allow it to perish, what can the men of K'wang do to me?"
A high State official, after questioning Tsz-kung, said, "Your Master is a sage, then? How many and what varied abilities must be his!"
The disciple replied, "Certainly Heaven is allowing him full opportunities of becoming a sage, in addition to the fact that his abilities are many and varied."
When the Master heard of this he remarked, "Does that high official know me? In my early years my position in life was low, and hence my ability in many ways, though exercised in trifling matters. In the gentleman is there indeed such variety of ability? No."
From this, the disciple Lau used to say, "'Twas a saying of the Master: 'At a time when I was not called upon to use them, I acquired my proficiency in the polite arts.'"
"Am I, indeed," said the Master, "possessed of knowledge? I know nothing. Let a vulgar fellow come to me with a question—a man with an emptyish head—I may thrash out with him the matter from end to end, and exhaust myself in doing it!"
"Ah!" exclaimed he once, "the phoenix does not come! and no symbols issue from the river! May I not as well give up?"
Whenever the Master met with a person in mourning, or with one in full-dress cap and kirtle, or with a blind person, although they might be young persons, he would make a point of rising on their appearance, or, if crossing their path, would do so with quickened step!
Once Yen Yuen exclaimed with a sigh (with reference to the Master's doctrines), "If I look up to them, they are ever the higher; if I try to penetrate them, they are ever the harder; if I gaze at them as if before my eyes, lo, they are behind me!—Gradually and gently the Master with skill lures men on. By literary lore he gave me breadth; by the Rules of Propriety he narrowed me down. When I desire a respite, I find it impossible; and after I have exhausted my powers, there seems to be something standing straight up in front of me, and though I have the mind to make towards it I make no advance at all."
Once when the Master was seriously ill, Tsz-lu induced the other disciples to feign they were high officials acting in his service. During a respite from his malady the Master exclaimed, "Ah! how long has Tsz-lu's conduct been false? Whom should I delude, if I were to pretend to have officials under me, having none? Should I deceive Heaven? Besides, were I to die, I would rather die in the hands of yourselves, my disciples, than in the hands of officials. And though I should fail to have a grand funeral over me, I should hardly be left on my death on the public highway, should I?"
Tsz-kung once said to him, "Here is a fine gem. Would you guard it carefully in a casket and store it away, or seek a good price for it and sell it?" "Sell it, indeed," said the Master—"that would I; but I should wait for the bidder."
The Master protested he would "go and live among the nine wild tribes."
"A rude life," said some one;—"how could you put up with it?"
"What rudeness would there be," he replied, "if a 'superior man' was living in their midst?"
Once he remarked, "After I came back from Wei to Lu the music was put right, and each of the Festal Odes and Hymns was given its appropriate place and use."
"Ah! which one of these following," he asked on one occasion, "are to be found exemplified in me—proper service rendered to superiors when abroad; duty to father and elder brother when at home; duty that shrinks from no exertion when dear ones die; and keeping free from the confusing effects of wine?"
Standing once on the bank of a mountain stream, he said (musingly),"Like this are those that pass away—no cessation, day or night!"
Other sayings:—
"Take an illustration from the making of a hill. A simple basketful is wanting to complete it, and the work stops. So I stop short.
"Take an illustration from the levelling of the ground. Suppose again just one basketful is left, when the work has so progressed. There I desist!
"Ah! it was Hwķi, was it not? who, when I had given him his lesson, was the unflagging one!
"Alas for Hwķi! I saw him ever making progress. I never saw him stopping short.
"Blade, but no bloom—or else bloom, but no produce; aye, that is the way with some!
"Reverent regard is due to youth. How know we what difference there may be in them in the future from what they are now? Yet when they have reached the age of forty or fifty, and are still unknown in the world, then indeed they are no more worthy of such regard.
"Can any do otherwise than assent to words said to them by way of correction? Only let them reform by such advice, and it will then be reckoned valuable. Can any be other than pleased with words of gentle suasion? Only let them comply with them fully, and such also will be accounted valuable. With those who are pleased without so complying, and those who assent but do not reform, I can do nothing at all.
"Give prominent place to loyalty and sincerity.
"Have no associates in study who are not advanced somewhat like yourself.
"When you have erred, be not afraid to correct yourself.
"It may be possible to seize and carry off the chief commander of a large army, but not possible so to rob one poor fellow of his will.
"One who stands—clad in hempen robe, the worse for wear—among others clad in furs of fox and badger, and yet unabashed—'tis Tsz-lu, that, is it not?"
Tsz-lu used always to be humming over the lines—
"From envy and enmity free,What deed doth he other than good?"
"How should such a rule of life," asked the Master, "be sufficient to make any one good?"
"When the year grows chilly, we know the pine and cypress are the last to fade.
"The wise escape doubt; the good-hearted, trouble; the bold, apprehension.
"Some may study side by side, and yet be asunder when they come to the logic of things. Some may go on together in this latter course, but be wide apart in the standards they reach in it. Some, again, may together reach the same standard, and yet be diverse in weight of character."
"The blossom is out on the cherry tree,With a flutter on every spray.Dost think that my thoughts go not out to thee?Ah, why art thou far away!"
Commenting on these lines the Master said, "There can hardly have been much 'thought going out,' What does distance signify?"
[Footnote 21: "Wan" was the honorary appellation of the great sage and ruler, whose praise is in the "Shi-King" as one of the founders of the Chow dynasty, and the term represented civic talent and virtues, as distinct from Wu, the martial talent—the latter being the honorary title of his son and successor. "Wan" also often stands for literature and polite accomplishments. Here Confucius simply means, "If you kill me, you kill a sage."]
Confucius in Private and Official Life
In his own village, Confucius presented a somewhat plain and simple appearance, and looked unlike a man who possessed ability of speech.
But in the ancestral temple, and at Court, he spoke with the fluency and accuracy of a debater, but ever guardedly.
At Court, conversing with the lower order of great officials, he spoke somewhat firmly and directly; with those of the higher order his tone was somewhat more affable.
When the prince was present he was constrainedly reverent in his movements, and showed a proper degree of grave dignity in demeanor.
Whenever the prince summoned him to act as usher to the Court, his look would change somewhat, and he would make as though he were turning round to do obeisance.
He would salute those among whom he took up his position, using the right hand or the left, and holding the skirts of his robe in proper position before and behind. He would make his approaches with quick step, and with elbows evenly bent outwards.
When the visitor withdrew, he would not fail to report the execution of his commands, with the words, "The visitor no longer looks back."
When he entered the palace gate, it was with the body somewhat bent forward, almost as though he could not be admitted. When he stood still, this would never happen in the middle of the gateway; nor when moving about would he ever tread on the threshold. When passing the throne, his look would change somewhat, he would turn aside and make a sort of obeisance, and the words he spoke seemed as though he were deficient in utterance.
On going up the steps to the audience chamber, he would gather up with both hands the ends of his robe, and walk with his body bent somewhat forward, holding back his breath like one in whom respiration has ceased. On coming out, after descending one step his countenance would relax and assume an appearance of satisfaction. Arrived at the bottom, he would go forward with quick step, his elbows evenly bent outwards, back to his position, constrainedly reverent in every movement.
When holding the sceptre in his hand, his body would be somewhat bent forward, as if he were not equal to carrying it; wielding it now higher, as in a salutation, now lower, as in the presentation of a gift; his look would also be changed and appear awestruck; and his gait would seem retarded, as if he were obeying some restraining hand behind.
When he presented the gifts of ceremony, he would assume a placid expression of countenance. At the private interview he would be cordial and affable.
The good man would use no purple or violet colors for the facings of his dress. [22] Nor would he have red or orange color for his undress. [23] For the hot season he wore a singlet, of either coarse or fine texture, but would also feel bound to have an outer garment covering it. For his black robe he had lamb's wool; for his white one, fawn's fur; and for his yellow one, fox fur. His furred undress robe was longer, but the right sleeve was shortened. He would needs have his sleeping-dress one and a half times his own length. For ordinary home wear he used thick substantial fox or badger furs. When he left off mourning, he would wear all his girdle trinkets. His kirtle in front, when it was not needed for full cover, he must needs have cut down. He would never wear his (black) lamb's-wool, or a dark-colored cap, when he went on visits of condolence to mourners. [24] On the first day of the new moon, he must have on his Court dress and to Court. When observing his fasts, he made a point of having bright, shiny garments, made of linen. He must also at such times vary his food, and move his seat to another part of his dwelling-room.
As to his food, he never tired of rice so long as it was clean and pure, nor of hashed meats when finely minced. Rice spoiled by damp, and sour, he would not touch, nor tainted fish, nor bad meat, nor aught of a bad color or smell, nor aught overdone in cooking, nor aught out of season. Neither would he eat anything that was not properly cut, or that lacked its proper seasonings. Although there might be an abundance of meat before him, he would not allow a preponderance of it to rob the rice of its beneficial effect in nutrition. Only in the matter of wine did he set himself no limit, yet he never drank so much as to confuse himself. Tradesmen's wines, and dried meats from the market, he would not touch. Ginger he would never have removed from the table during a meal. He was not a great eater. Meat from the sacrifices at the prince's temple he would never put aside till the following day. The meat of his own offerings he would never give out after three days' keeping, for after that time none were to eat it.
At his meals he would not enter into discussions; and when reposing (afterwards) he would not utter a word.
Even should his meal consist only of coarse rice and vegetable broth or melons, he would make an offering, and never fail to do so religiously.
He would never sit on a mat that was not straight.
After a feast among his villagers, he would wait before going away until the old men had left.
When the village people were exorcising the pests, he would put on hisCourt robes and stand on the steps of his hall to receive them.
When he was sending a message of inquiry to a person in another State, he would bow twice on seeing the messenger off.
Ki K'ang once sent him a present of some medicine. He bowed, and received it; but remarked, "Until I am quite sure of its properties I must not venture to taste it."
Once when the stabling was destroyed by fire, he withdrew from the Court, and asked, "Is any person injured? "—without inquiring as to the horses.
Whenever the prince sent him a present of food, he was particular to set his mat in proper order, and would be the first one to taste it. If the prince's present was one of raw meat, he must needs have it cooked, and make an oblation of it. If the gift were a live animal, he would be sure to keep it and care for it.
When he was in waiting, and at a meal with the prince, the prince would make the offering,[25] and he (the Master) was the pregustator.
When unwell, and the prince came to see him, he would arrange his position so that his head inclined towards the east, would put over him his Court robes, and draw his girdle across them.
When summoned by order of the prince, he would start off without waiting for his horses to be put to.
On his entry into the Grand Temple, he inquired about everything connected with its usages.
If a friend died, and there were no near relatives to take him to, he would say, "Let him be buried from my house."
For a friend's gift—unless it consisted of meat that had been offered in sacrifice—he would not bow, even if it were a carriage and horses.
In repose he did not lie like one dead. In his home life he was not formal in his manner.
Whenever he met with a person in mourning, even though it were a familiar acquaintance, he would be certain to change his manner; and when he met with any one in full-dress cap, or with any blind person, he would also unfailingly put on a different look, even though he were himself in undress at the time.
In saluting any person wearing mourning he would bow forwards towards the front bar of his carriage; in the same manner he would also salute the bearer of a census-register.
When a sumptuous banquet was spread before him, a different expression would be sure to appear in his features, and he would rise up from his seat.
At a sudden thunder-clap, or when the wind grew furious, his look would also invariably be changed.
On getting into his car, he would never fail (first) to stand up erect, holding on by the strap. When in the car, he would never look about, nor speak hastily, nor bring one hand to the other.
"Let one but make a movement in his face,And the bird will rise and seek some safer place."
Apropos of this, he said, "Here is a hen-pheasant from Shan Liang—and in season! and in season!" After Tsz-lu had got it prepared, he smelt it thrice, and then rose up from his seat.
[Footnote 22: Because, it is said, such colors were adopted in fasting and mourning.]
[Footnote 23: Because they did not belong to the five correct colors (viz. green, yellow, carnation, white, and black), and were affected more by females.]
[Footnote 24: Since white was, as it is still, the mourning color.]
[Footnote 25: The act of "grace," before eating.]
Comparative Worth of His Disciples
"The first to make progress in the Proprieties and in Music," said theMaster, "are plain countrymen; after them, the men of higher standing.If I had to employ any of them, I should stand by the former."
"Of those," said he, "who were about me when I was in the Ch'in andTs'ai States, not one now is left to approach my door."
"As for Hwui," [26] said the Master, "he is not one to help me on: there is nothing I say but he is not well satisfied with."
"What a dutiful son was Min Tsz-k'ien!" he exclaimed. "No one finds occasion to differ from what his parents and brothers have said of him."
Nan Yung used to repeat three times over the lines in the Odes about the white sceptre. Confucius caused his own elder brother's daughter to be given in marriage to him.
When Ki K'ang inquired which of the disciples were fond of learning, Confucius answered him, "There was one Yen Hwķi who was fond of it; but unfortunately his allotted time was short, and he died; and now his like is not to be found."
When Yen Yuen died, his father, Yen Lu, begged for the Master's carriage in order to get a shell for his coffin. "Ability or no ability," said the Master, "every father still speaks of 'my son.' When my own son Li died, and the coffin for him had no shell to it, I know I did not go on foot to get him one; but that was because I was, though retired, in the wake of the ministers, and could not therefore well do so."
On the death of Yen Yuen the Master exclaimed, "Ah me! Heaven is ruining me, Heaven is ruining me!"
On the same occasion, his wailing for that disciple becoming excessive, those who were about him said, "Sir, this is too much!"—"Too much?" said he; "if I am not to do so for him, then—for whom else?"
The disciples then wished for the deceased a grand funeral. The Master could not on his part consent to this. They nevertheless gave him one. Upon this he remarked, "He used to look upon me as if I were his father. I could never, however, look on him as a son. Twas not my mistake, but yours, my children."
Tsz-lu propounded a question about ministering to the spirits of the departed. The Master replied, "Where there is scarcely the ability to minister to living men, how shall there be ability to minister to the spirits?" On his venturing to put a question concerning death, he answered, "Where there is scarcely any knowledge about life, how shall there be any about death?"
The disciple Min was by his side, looking affable and bland; Tsz-lu also, looking careless and intrepid; and Yen Yu and Tsz-kung, firm and precise. The Master was cheery. "One like Tsz-lu there," said he, "does not come to a natural end."
Some persons in Lu were taking measures in regard to the Long Treasury House. Min Tsz-k'ien observed, "How if it were repaired on the old lines?" The Master upon this remarked, "This fellow is not a talker, but when he does speak he is bound to hit the mark!"
"There is Yu's harpsichord," exclaimed the Master—"what is it doing at my door?" On seeing, however, some disrespect shown to him by the other disciples, he added, "Yu has got as far as the top of the hall; only he has not yet entered the house."
Tsz-kung asked which was the worthier of the two—Tsz-chang or Tsz-hiŠ. "The former," answered the Master, "goes beyond the mark; the latter falls short of it."
"So then Tsz-chang is the better of the two, is he?" said he.
"To go too far," he replied, "is about the same as to fall short."
The Chief of the Ki family was a wealthier man than the Duke of Chow had been, and yet Yen Yu gathered and hoarded for him, increasing his wealth more and more.
"He is no follower of mine," said the Master. "It would serve him right, my children, to sound the drum, and set upon him."
Characteristics of four disciples:—Tsz-kŠu was simple-minded; Tsang Si, a dullard; Tsz-chang, full of airs; Tsz-lu, rough.
"As to Hwķi," said the Master, "he comes near to perfection, while frequently in great want. Tsz-kung does not submit to the appointments of Heaven; and yet his goods are increased;—he is often successful in his calculations."
Tsz-chang wanted to know some marks of the naturally Good Man.
"He does not walk in others' footprints," said the Master; "yet he does not get beyond the hall into the house."
Once the Master said, "Because we allow that a man's words have something genuine in them, are they necessarily those of a superior man? or words carrying only an outward semblance and show of gravity?"
Tsz-lu put a question about the practice of precepts one has heard. The Master's reply was, "In a case where there is a father or elder brother still left with you, how should you practise all you hear?"
When, however, the same question was put to him by Yen Yu, his reply was, "Yes; do so."
Kung-si Hwa animadverted upon this to the Master. "Tsz-lu asked you, sir," said he, "about the practice of what one has learnt, and you said, 'There may be a father or elder brother still alive'; but when Yen Yu asked the same question, you answered, 'Yes, do so.' I am at a loss to understand you, and venture to ask what you meant."
The Master replied, "Yen Yu backs out of his duties; therefore I push him on. Tsz-lu has forwardness enough for them both; therefore I hold him back."
On the occasion of that time of fear in K'wang, Yen Yuen having fallen behind, the Master said to him (afterwards), "I took it for granted you were a dead man." "How should I dare to die," said he, "while you, sir, still lived?"
On Ki Tsz-jen putting to him a question anent Tsz-lu and Yen Yu, as to whether they might be called "great ministers," the Master answered, "I had expected your question, sir, to be about something extraordinary, and lo! it is only about these two. Those whom we call 'great ministers' are such as serve their prince conscientiously, and who, when they cannot do so, retire. At present, as regards the two you ask about, they may be called 'qualified ministers.'"
"Well, are they then," he asked, "such as will follow their leader?"
"They would not follow him who should slay his father and his prince!" was the reply.
Through the intervention of Tsz-lu, Tsz-kau was being appointed governor of Pi.
"You are spoiling a good man's son," said the Master.
Tsz-lu rejoined, "But he will have the people and their superiors to gain experience from, and there will be the altars; what need to read books? He can become a student afterwards."
"Here is the reason for my hatred of glib-tongued people," said theMaster.
On one occasion Tsz-lu, Tsang Sin, Yen Yu, and Kung-si Hwa were sitting near him. He said to them, "Though I may be a day older than you, do not (for the moment) regard me as such. While you are living this unoccupied life you are saying, 'We do not become known.' Now suppose some one got to know you, what then?"
Tsz-lu—first to speak—at once answered, "Give me a State of large size and armament, hemmed in and hampered by other larger States, the population augmented by armies and regiments, causing a dearth in it of food of all kinds; give me charge of that State, and in three years' time I should make a brave country of it, and let it know its place."
The Master smiled at him. "Yen," said he, "how would it be with you?"
"Give me," said Yen, "a territory of sixty or seventy li square, or of fifty or sixty square; put me in charge of that, and in three years I should make the people sufficiently prosperous. As regards their knowledge of ceremonial or music, I should wait for superior men to teach them that."
"And with you, Kung-si, how would it be?"
This disciple's reply was, "I have nothing to say about my capabilities for such matters; my wish is to learn. I should like to be a junior assistant, in dark robe and cap, at the services of the ancestral temple, and at the Grand Receptions of the Princes by the Sovereign."
"And with you, Tsang Sin?"
This disciple was strumming on his harpsichord, but now the twanging ceased, he turned from the instrument, rose to his feet, and answered thus: "Something different from the choice of these three." "What harm?" said the Master; "I want each one of you to tell me what his heart is set upon." "Well, then," said he, "give me—in the latter part of spring—dressed in full spring-tide attire—in company with five or six young fellows of twenty, [27] or six or seven lads under that age, to do the ablutions in the I stream, enjoy a breeze in the rain-dance, [28] and finish up with songs on the road home."
The Master drew in his breath, sighed, and exclaimed, "Ah, I take with you!"
The three other disciples having gone out, leaving Tsang Sin behind, the latter said, "What think you of the answers of those three?"—"Well, each told me what was uppermost in his mind," said the Master;—"simply that."
"Why did you smile at Tsz-lu, sir?"
"I smiled at him because to have the charge of a State requires due regard to the Rules of Propriety, and his words betrayed a lack of modesty."
"But Yen, then—he had a State in view, had he not?"
"I should like to be shown a territory such as he described which does not amount to a State."
"But had not Kung-si also a State in view?"
"What are ancestral temples and Grand Receptions, but for the feudal lords to take part in? If Kung-si were to become an unimportant assistant at these functions, who could become an important one?"
[Footnote 26: The men of virtuous life were Yen Yuen (Hwķi), Min Tsz-k'ien, Yen Pihniu, and Chung-kung (Yen Yung); the speakers and debaters were Tsai Wo and Tsz-kung; the (capable) government servants were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hiŠ.]
[Footnote 27: Lit., capped ones. At twenty they underwent the ceremony of capping, and were considered men.]
[Footnote 28: I.e., before the altars, where offerings were placed with prayer for rain. A religious dance.]
The Master's Answers—Philanthropy—Friendships
Yen Yuen was asking about man's proper regard for his fellow-man. The Master said to him, "Self-control, and a habit of falling back upon propriety, virtually effect it. Let these conditions be fulfilled for one day, and every one round will betake himself to the duty. Is it to begin in one's self, or think you, indeed! it is to begin in others?"
"I wanted you to be good enough," said Yen Yuen, "to give me a brief synopsis of it."
Then said the Master, "Without Propriety use not your eyes; without it use not your ears, nor your tongue, nor a limb of your body."
"I may be lacking in diligence," said Yen Yuen, "but with your favor I will endeavor to carry out this advice."
Chung-kung asked about man's proper regard for his fellows.
To him the Master replied thus: "When you go forth from your door, be as if you were meeting some guest of importance. When you are making use of the common people (for State purposes), be as if you were taking part in a great religious function. Do not set before others what you do not desire yourself. Let there be no resentful feelings against you when you are away in the country, and none when at home."
"I may lack diligence," said Chung-kung, "but with your favor I will endeavor to carry out this advice."
Sz-ma Niu asked the like question. The answer he received was this: "The words of the man who has a proper regard for his fellows are uttered with difficulty."
"'His words—uttered with difficulty?'" he echoed, in surprise. "Is that what is meant by proper regard for one's fellow-creatures?"
"Where there is difficulty in doing," the Master replied, "will there not be some difficulty in utterance?"
The same disciple put a question about the "superior man." "Superior men," he replied, "are free from trouble and apprehension."
"'Free from trouble and apprehension!'" said he. "Does that make them 'superior men'?"
The Master added, "Where there is found, upon introspection, to be no chronic disease, how shall there be any trouble? how shall there be any apprehension?"
The same disciple, being in trouble, remarked, "I am alone in having no brother, while all else have theirs—younger or elder."
Tsz-hiŠ said to him, "I have heard this: 'Death and life have destined times; wealth and honors rest with Heaven. Let the superior man keep watch over himself without ceasing, showing deference to others, with propriety of manners—and all within the four seas will be his brethren. How should he be distressed for lack of brothers!'" [29]
Tsz-chang asked what sort of man might be termed "enlightened."
The Master replied, "That man with whom drenching slander and cutting calumny gain no currency may well be called enlightened. Ay, he with whom such things make no way may well be called enlightened in the extreme."
Tsz-kung put a question relative to government. In reply the Master mentioned three essentials:—sufficient food, sufficient armament, and the people's confidence.
"But," said the disciple, "if you cannot really have all three, and one has to be given up, which would you give up first?"
"The armament," he replied.
"And if you are obliged to give up one of the remaining two, which would it be?"
"The food," said he. "Death has been the portion of all men from of old.Without the people's trust nothing can stand."
Kih Tsz-shing once said, "Give me the inborn qualities of a gentleman, and I want no more. How are such to come from book-learning?"
Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A gentleman!—But 'a team of four can ne'er o'er-take the tongue!' Literary accomplishments are much the same as inborn qualities, and inborn qualities as literary accomplishments. A tiger's or leopard's skin without the hair might be a dog's or sheep's when so made bare."
Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and there is an insufficiency for Ways and Means—what am I to do?"
"Why not apply the Tithing Statute?" said the minister.
"But two tithings would not be enough for my purposes," said the duke; "what would be the good of applying the Statute?"
The minister replied, "So long as the people have enough left for themselves, who of them will allow their prince to be without enough? But—when the people have not enough, who will allow their prince all that he wants?"
Tsz-chang was asking how the standard of virtue was to be raised, and how to discern what was illusory or misleading. The Master's answer was, "Give a foremost place to honesty and faithfulness, and tread the path of righteousness, and you will raise the standard of virtue. As to discerning what is illusory, here is an example of an illusion:—Whom you love you wish to live; whom you hate you wish to die. To have wished the same person to live and also to be dead—there is an illusion for you."
Duke King of Ts'i consulted Confucius about government. His answer was, "Let a prince be a prince, and ministers be ministers; let fathers be fathers, and sons be sons."
"Good!" exclaimed the duke; "truly if a prince fail to be a prince, and ministers to be ministers, and if fathers be not fathers, and sons not sons, then, even though I may have my allowance of grain, should I ever be able to relish it?"
"The man to decide a cause with half a word," exclaimed the Master, "isTsz-lu!"
Tsz-lu never let a night pass between promise and performance.
"In hearing causes, I am like other men," said the Master. "The great point is—to prevent litigation."
Tsz-chang having raised some question about government, the Master said to him, "In the settlement of its principles be unwearied; in its administration—see to that loyally."
"The man of wide research," said he, "who also restrains himself by theRules of Propriety, is not likely to transgress."
Again, "The noble-minded man makes the most of others' good qualities, not the worst of their bad ones. Men of small mind do the reverse of this."
Ki K'ang was consulting him about the direction of public affairs. Confucius answered him, "A director should be himself correct. If you, sir, as a leader show correctness, who will dare not to be correct?"
Ki K'ang, being much troubled on account of robbers abroad, consulted Confucius on the matter. He received this reply: "If you, sir, were not covetous, neither would they steal, even were you to bribe them to do so."
Ki K'ang, when consulting Confucius about the government, said, "Suppose I were to put to death the disorderly for the better encouragement of the orderly—what say you to that?"
"Sir," replied Confucius, "in the administration of government why resort to capital punishment? Covet what is good, and the people will be good. The virtue of the noble-minded man is as the wind, and that of inferior men as grass; the grass must bend, when the wind blows upon it."
Tsz-chang asked how otherwise he would describe the learned official who might be termed influential.
"What, I wonder, do you mean by one who is influential?" said theMaster.
"I mean," replied the disciple, "one who is sure to have a reputation throughout the country, as well as at home."
"That," said the Master, "is reputation, not influence. The influential man, then, if he be one who is genuinely straightforward and loves what is just and right, a discriminator of men's words, and an observer of their looks, and in honor careful to prefer others to himself—will certainly have influence, both throughout the country and at home. The man of mere reputation, on the other hand, who speciously affects philanthropy, though in his way of procedure he acts contrary to it, while yet quite evidently engrossed with that virtue—will certainly have reputation, both in the country and at home."
Fan Ch'i, strolling with him over the ground below the place of the rain-dance, said to him, "I venture to ask how to raise the standard of virtue, how to reform dissolute habits, and how to discern what is illusory?"
"Ah! a good question indeed!" he exclaimed. "Well, is not putting duty first, and success second, a way of raising the standard of virtue? And is not attacking the evil in one's self, and not the evil which is in others, a way of reforming dissolute habits? And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving in the consequences those who are near and dear to him—is not that an illusion?"
The same disciple asked him what was meant by "a right regard for one's fellow-creatures." He replied, "It is love to man."
Asked by him again what was meant by wisdom, he replied, "It is knowledge of man."
Fan Ch'i did not quite grasp his meaning.
The Master went on to say, "Lift up the straight, set aside the crooked, so can you make the crooked straight."
Fan Ch'i left him, and meeting with Tsz-hiŠ he said, "I had an interview just now with the Master, and I asked him what wisdom was. In his answer he said, 'Lift up the straight, set aside the crooked, and so can you make the crooked straight.' What was his meaning?"
"Ah! words rich in meaning, those," said the other. "When Shun was emperor, and was selecting his men from among the multitude, he 'lifted up' KŠu-yŠu; and men devoid of right feelings towards their kind went far away. And when T'ang was emperor, and chose out his men from the crowd, he 'lifted up' I-yin—with the same result."
Tsz-kung was consulting him about a friend. "Speak to him frankly, and respectfully," said the Master, "and gently lead him on. If you do not succeed, then stop; do not submit yourself to indignity."
The learned Tsang observed, "In the society of books the 'superior man' collects his friends; in the society of his friends he is furthering good-will among men."
[Footnote 29: From Confucius, it is generally thought.]
Answers on the Art of Governing—Consistency
Tsz-lu was asking about government. "Lead the way in it," said theMaster, "and work hard at it."
Requested to say more, he added, "And do not tire of it."
Chung-kung, on being made first minister to the Chief of the Ki family, consulted the Master about government, and to him he said, "Let the heads of offices be heads. Excuse small faults. Promote men of sagacity and talent."
"But," he asked, "how am I to know the sagacious and talented, before promoting them?"
"Promote those whom you do know," said the Master.
"As to those of whom you are uncertain, will others omit to notice them?"
Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting for you to act for him in his government, what is it your intention to take in hand first?"
"One thing of necessity," he answered—"the rectification of terms."
"That!" exclaimed Tsz-lu. "How far away you are, sir! Why such rectification?"
"What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would be a little reserved and reticent in matters which he does not understand. If terms be incorrect, language will be incongruous; and if language be incongruous, deeds will be imperfect. So, again, when deeds are imperfect, propriety and harmony cannot prevail, and when this is the case laws relating to crime will fail in their aim; and if these last so fail, the people will not know where to set hand or foot. Hence, a man of superior mind, certain first of his terms, is fitted to speak; and being certain of what he says can proceed upon it. In the language of such a person there is nothing heedlessly irregular—and that is the sum of the matter."
Fan Ch'i requested that he might learn something of husbandry. "For that." said the Master, "I am not equal to an old husbandman." Might he then learn something of gardening? he asked. "I am not equal to an old gardener." was the reply.
"A man of little mind, that!" said the Master, when Fan Ch'i had gone out. "Let a man who is set over the people love propriety, and they will not presume to be disrespectful. Let him be a lover of righteousness, and they will not presume to be aught but submissive. Let him love faithfulness and truth, and they will not presume not to lend him their hearty assistance. Ah, if all this only were so, the people from all sides would come to such a one, carrying their children on their backs. What need to turn his hand to husbandry?
"Though a man," said he, "could hum through the Odes—the three hundred—yet should show himself unskilled when given some administrative work to do for his country; though he might know much of that other lore, yet if, when sent on a mission to any quarter, he could answer no question personally and unaided, what after all is he good for?
"Let a leader," said he, "show rectitude in his own personal character, and even without directions from him things will go well. If he be not personally upright, his directions will not be complied with."
Once he made the remark, "The governments of Lu and of Wei are in brotherhood."
Of King, a son of the Duke of Wei, he observed that "he managed his household matters well. On his coming into possession, he thought, 'What a strange conglomeration!'—Coming to possess a little more, it was, 'Strange, such a result!' And when he became wealthy, 'Strange, such elegance!'"
The Master was on a journey to Wei, and Yen Yu was driving him. "What multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are so numerous, what more would you do for them?"
"Enrich them," replied the Master.
"And after enriching them, what more would you do for them?"
"Instruct them."
"Were any one of our princes to employ me," he said, "after a twelvemonth I might have made some tolerable progress;"
Again, "How true is that saying, 'Let good men have the management of a country for a century, and they would be adequate to cope with evil-doers, and thus do away with capital punishments,'"
Again, "Suppose the ruler to possess true kingly qualities, then surely after one generation there would be good-will among men."
Again, "Let a ruler but see to his own rectitude, and what trouble will he then have in the work before him? If he be unable to rectify himself, how is he to rectify others?"
Once when Yen Yu was leaving the Court, the Master accosted him. "Why so late?" he asked. "Busy with legislation," Yen replied. "The details of it," suggested the Master; "had it been legislation, I should have been there to hear it, even though I am not in office."
Duke Ting asked if there were one sentence which, if acted upon, might have the effect of making a country prosperous.
Confucius answered, "A sentence could hardly be supposed to do so much as that. But there is a proverb people use which says, 'To play the prince is hard, to play the minister not easy.' Assuming that it is understood that 'to play the prince is hard,' would it not be probable that with that one sentence the country should be made to prosper?"
"Is there, then," he asked, "one sentence which, if acted upon, would have the effect of ruining a country?"
Confucius again replied, "A sentence could hardly be supposed to do so much as that. But there is a proverb men have which says, 'Not gladly would I play the prince, unless my words were ne'er withstood.' Assuming that the words were good, and that none withstood them, would not that also be good? But assuming that they were not good, and yet none withstood them, would it not be probable that with that one saying he would work his country's ruin?"
When the Duke of Sheh consulted him about government, he replied, "Where the near are gratified, the far will follow."
When Tsz-hiŠ became governor of KŁ-fu, and consulted him about government, he answered, "Do not wish for speedy results. Do not look at trivial advantages. If you wish for speedy results, they will not be far-reaching; and if you regard trivial advantages you will not successfully deal with important affairs."
The Duke of Sheh in a conversation with Confucius said, "There are some straightforward persons in my neighborhood. If a father has stolen a sheep, the son will give evidence against him."
"Straightforward people in my neighborhood are different from those," said Confucius. "The father will hold a thing secret on his son's behalf, and the son does the same for his father. They are on their way to becoming straightforward."
Fan Ch'i was asking him about duty to one's fellow-men. "Be courteous," he replied, "in your private sphere; be serious in any duty you take in hand to do; be leal-hearted in your intercourse with others. Even though you were to go amongst the wild tribes, it would not be right for you to neglect these duties."
In answer to Tsz-kung, who asked, "how he would characterize one who could fitly be called 'learned official,'" the Master said, "He may be so-called who in his private life is affected with a sense of his own unworthiness, and who, when sent on a mission to any quarter of the empire, would not disgrace his prince's commands."
"May I presume," said his questioner, "to ask what sort you would put next to such?"
"Him who is spoken of by his kinsmen as a dutiful son, and whom the folks of his neighborhood call' good brother.'"
"May I still venture to ask whom you would place next in order?"
"Such as are sure to be true to their word, and effective in their work—who are given to hammering, as it were, upon one note—of inferior calibre indeed, but fit enough, I think, to be ranked next."
"How would you describe those who are at present in the government service?"
"Ugh! mere peck and panier men!—not worth taking into the reckoning."
Once he remarked, "If I cannot getvia mediamen to impart instruction to, then I must of course take the impetuous and undisciplined! The impetuous ones will at least go forward and lay hold on things; and the undisciplined have at least something in them which needs to be brought out."
"The Southerners," said he, "have the proverb, 'The man who sticks not to rule will never make a charm-worker or a medical man,' Good!—'Whoever is intermittent in his practise of virtue will live to be ashamed of it.' Without prognostication," he added, "that will indeed be so."
"The nobler-minded man," he remarked, "will be agreeable even when he disagrees; the small-minded man will agree and be disagreeable."
Tsz-kung was consulting him, and asked, "What say you of a person who was liked by all in his village?"
"That will scarcely do," he answered.
"What, then, if they all disliked him?"
"That, too," said he, "is scarcely enough. Better if he were liked by the good folk in the village, and disliked by the bad."
"The superior man," he once observed, "is easy to serve, but difficult to please. Try to please him by the adoption of wrong principles, and you will fail. Also, when such a one employs others, he uses them according to their capacity. The inferior man is, on the other hand, difficult to serve, but easy to please. Try to please him by the adoption of wrong principles, and you will succeed. And when he employs others he requires them to be fully prepared for everything."
Again, "The superior man can be high without being haughty. The inferior man can be haughty if not high."
"The firm, the unflinching, the plain and simple, the slow to speak," said he once, "are approximating towards their duty to their fellow-men."
Tsz-lu asked how he would characterize one who might fitly be called an educated gentleman. The master replied, "He who can properly be so-called will have in him a seriousness of purpose, a habit of controlling himself, and an agreeableness of manner: among his friends and associates the seriousness and the self-control, and among his brethren the agreeableness of manner."