[1]This is the much-discussedchün tzŭ, an expression of which the stereotyped English equivalent is "the superior man." But in this there is, unhappily, a tinge of blended superciliousness and irony absolutely foreign to the native phrase, which in my opinion makes it unsuitable. "Princely man" is as nearly as possible the literal translation, and sometimes, as we shall see, it actually means "prince." But in the majority of cases the connotation of rank or authority is certainly not explicit, and as a general rendering I have preferred "the higher type of man," "the nobler sort of man," or sometimes more simply, "the good man." Perhaps the nearest approximation in any European language is to be found in the Greek ὁ καλὸς κἀγαθός, because that implies high mental and moral qualities combined with all the outward bearing of a gentleman. Compare also Aristotle's ὁ σπουδαἲος, who is however rather more abstract and ideal.
[1]This is the much-discussedchün tzŭ, an expression of which the stereotyped English equivalent is "the superior man." But in this there is, unhappily, a tinge of blended superciliousness and irony absolutely foreign to the native phrase, which in my opinion makes it unsuitable. "Princely man" is as nearly as possible the literal translation, and sometimes, as we shall see, it actually means "prince." But in the majority of cases the connotation of rank or authority is certainly not explicit, and as a general rendering I have preferred "the higher type of man," "the nobler sort of man," or sometimes more simply, "the good man." Perhaps the nearest approximation in any European language is to be found in the Greek ὁ καλὸς κἀγαθός, because that implies high mental and moral qualities combined with all the outward bearing of a gentleman. Compare also Aristotle's ὁ σπουδαἲος, who is however rather more abstract and ideal.
[2]Jên, the term here translated "virtue," is perhaps the most important single word in the Analects, and the real corner-stone of Confucian ethics. Its primary meaning, in accordance with the etymology, is "humanity" in the larger sense, i.e. natural goodness of heart as shown in intercourse with one's fellow-men. Hence it is sometimes best translated "loving-kindness" or "charity" in the biblical sense, though in many cases a more convenient, if vaguer, rendering is "virtue," "moral virtue," or even, as in Legge, "perfect virtue."
[2]Jên, the term here translated "virtue," is perhaps the most important single word in the Analects, and the real corner-stone of Confucian ethics. Its primary meaning, in accordance with the etymology, is "humanity" in the larger sense, i.e. natural goodness of heart as shown in intercourse with one's fellow-men. Hence it is sometimes best translated "loving-kindness" or "charity" in the biblical sense, though in many cases a more convenient, if vaguer, rendering is "virtue," "moral virtue," or even, as in Legge, "perfect virtue."
[3]Literally, "he may be called a lover of learning." But "learning" in the mouth of Confucius is generally to be understood as study of the rules of right conduct with a view to their practical application. The object of all learning was to enable a man to develop the natural goodness within him, so as to lead a life of virtuous culture. It was not pursued solely for its own sake, nor had it become, as with us, divorced from all ethical significance.
[3]Literally, "he may be called a lover of learning." But "learning" in the mouth of Confucius is generally to be understood as study of the rules of right conduct with a view to their practical application. The object of all learning was to enable a man to develop the natural goodness within him, so as to lead a life of virtuous culture. It was not pursued solely for its own sake, nor had it become, as with us, divorced from all ethical significance.
[4]The chief of the house of Mêng, one of the three great families of Lu, and (according to Ssŭ-ma Ch‘ien) a disciple of Confucius.
[4]The chief of the house of Mêng, one of the three great families of Lu, and (according to Ssŭ-ma Ch‘ien) a disciple of Confucius.
[5]The reply is enigmatical, but it is clear from what follows that this, and not, as Legge translates, "disobedience," is the true meaning.
[5]The reply is enigmatical, but it is clear from what follows that this, and not, as Legge translates, "disobedience," is the true meaning.
[6]The eldest son of Mêng I Tzŭ.
[6]The eldest son of Mêng I Tzŭ.
[7]It is astonishing that Chu Hsi should have tried to improve on the old commentators here, and almost equally astonishing that Legge should have followed him, with this result: "The Master said, Parents are anxious lest their children should be sick" (and therefore children should take care of their persons)!
[7]It is astonishing that Chu Hsi should have tried to improve on the old commentators here, and almost equally astonishing that Legge should have followed him, with this result: "The Master said, Parents are anxious lest their children should be sick" (and therefore children should take care of their persons)!
[8]Here again it is almost incredible that Legge should have adopted such a ridiculous interpretation as the following—without the authority, this time, of Chu Hsi: "The filial piety of nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support." The image conjured up by this sentence is grotesque, to say the least.
[8]Here again it is almost incredible that Legge should have adopted such a ridiculous interpretation as the following—without the authority, this time, of Chu Hsi: "The filial piety of nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support." The image conjured up by this sentence is grotesque, to say the least.
[9]Literally, "colour difficult." This famous sentence, a stumbling-block to native and foreigner alike, surely marks the extreme limit to which conciseness can be carried in Chinese. "The difficulty is with the countenance" is the lame translation offered by Legge, and later scholars have mostly followed in his footsteps, even Mr. Ku Hung-ming failing badly for once. Where all have gone astray is in taking the "difficulty" to exist in the mind of the would-be filial son, instead of being that felt by the onlooker who wishes to gauge the genuineness of the quality in others. Only a few months ago, a new and ingenious interpretation was suggested by my father, Professor H. A. Giles, namely: "To define it is difficult"; but after much consideration I am led to prefer the rendering in the text, inasmuch as the wordsêis quite commonly used to denote the external as opposed to the internal, form as opposed to essence.
[9]Literally, "colour difficult." This famous sentence, a stumbling-block to native and foreigner alike, surely marks the extreme limit to which conciseness can be carried in Chinese. "The difficulty is with the countenance" is the lame translation offered by Legge, and later scholars have mostly followed in his footsteps, even Mr. Ku Hung-ming failing badly for once. Where all have gone astray is in taking the "difficulty" to exist in the mind of the would-be filial son, instead of being that felt by the onlooker who wishes to gauge the genuineness of the quality in others. Only a few months ago, a new and ingenious interpretation was suggested by my father, Professor H. A. Giles, namely: "To define it is difficult"; but after much consideration I am led to prefer the rendering in the text, inasmuch as the wordsêis quite commonly used to denote the external as opposed to the internal, form as opposed to essence.
[10]The answer of course is—No; outward acts do not constitute filial piety, unless prompted by a genuine duteous feeling in the heart.
[10]The answer of course is—No; outward acts do not constitute filial piety, unless prompted by a genuine duteous feeling in the heart.
[11]A notable utterance, which may be commended to those who have been taught to regard Confucius as a man of ceremonies and outward show.
[11]A notable utterance, which may be commended to those who have been taught to regard Confucius as a man of ceremonies and outward show.
[12]In order that the parents may know where their son is.
[12]In order that the parents may know where their son is.
[13]Of the Ch‘u State.
[13]Of the Ch‘u State.
[14]The root idea of this wordchungis loyalty tooneself, devotion to principle, or, as Mr. Ku Hung-ming well translates it, conscientiousness. Loyalty or fidelity to the sovereign is only an extended sense. Here the two ideas appear to be blended, but in a famous passage to be noted further on (p. 118) much trouble has resulted from ignoring the first and fundamental meaning.
[14]The root idea of this wordchungis loyalty tooneself, devotion to principle, or, as Mr. Ku Hung-ming well translates it, conscientiousness. Loyalty or fidelity to the sovereign is only an extended sense. Here the two ideas appear to be blended, but in a famous passage to be noted further on (p. 118) much trouble has resulted from ignoring the first and fundamental meaning.
[15]A high officer in Ch‘i, the state adjoining Lu.
[15]A high officer in Ch‘i, the state adjoining Lu.
[16]The fact that Ch‘ên Wên Tzŭ could not reconcile it with his conscience to settle in any of the states which he visited throws a lurid light on the disorder prevailing in the Empire at this period (547 B.C.). Murder and usurpation were evidently the rule rather than the exception.
[16]The fact that Ch‘ên Wên Tzŭ could not reconcile it with his conscience to settle in any of the states which he visited throws a lurid light on the disorder prevailing in the Empire at this period (547 B.C.). Murder and usurpation were evidently the rule rather than the exception.
[17]That is to say, the virtuous act, which he will perform for its own sake, regardless of consequences.
[17]That is to say, the virtuous act, which he will perform for its own sake, regardless of consequences.
[18]Each finds pleasure in that part of Nature which resembles himself.
[18]Each finds pleasure in that part of Nature which resembles himself.
[19]As may be inferred from its composition, the characterlioriginally had sole reference to religious rites, whence however it came to be applied to every sort of ceremonial, including the ordinary rules of politeness, the etiquette of society, the conduct befitting all stations of life, and moreover to the state of mind of which such conduct is the outcome. This state of mind is one of equably adjusted harmony and self-restraint, and it is in this sense of an inward principle of proportion and self-control that the word is frequently used in the Analects. Why such a vile phrase as "the rules of propriety" was ever coined to express this subtle conception, and retained in every context, however inappropriate, must remain an insoluble mystery. Is it surprising that one of the greatest of world-teachers should still be waiting to come into his full heritage, when his sayings are made to suggest nothing so much as the headmistress of a young ladies' seminary?
[19]As may be inferred from its composition, the characterlioriginally had sole reference to religious rites, whence however it came to be applied to every sort of ceremonial, including the ordinary rules of politeness, the etiquette of society, the conduct befitting all stations of life, and moreover to the state of mind of which such conduct is the outcome. This state of mind is one of equably adjusted harmony and self-restraint, and it is in this sense of an inward principle of proportion and self-control that the word is frequently used in the Analects. Why such a vile phrase as "the rules of propriety" was ever coined to express this subtle conception, and retained in every context, however inappropriate, must remain an insoluble mystery. Is it surprising that one of the greatest of world-teachers should still be waiting to come into his full heritage, when his sayings are made to suggest nothing so much as the headmistress of a young ladies' seminary?
[20]It is interesting to observe that Confucius allows a grade of heroic and almost divine virtue even above that which constitutes complete goodness for all practical purposes, just as Aristotle places his θεῖός τις ἀνήρ above the σώφρων.
[20]It is interesting to observe that Confucius allows a grade of heroic and almost divine virtue even above that which constitutes complete goodness for all practical purposes, just as Aristotle places his θεῖός τις ἀνήρ above the σώφρων.
[21]It is only fair to mention that the above is not an exact translation of the words in the Chinese text, though I believe their import to be what I have set down. The point is too technical and abstruse to be discussed here.
[21]It is only fair to mention that the above is not an exact translation of the words in the Chinese text, though I believe their import to be what I have set down. The point is too technical and abstruse to be discussed here.
[22]Seenoteonp. 60. This is the solemn nonsense dished up by Legge: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety."
[22]Seenoteonp. 60. This is the solemn nonsense dished up by Legge: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety."
[23]Confucius here, as in general, suits his reply to the questioner. In answering Yen Yüan, the model disciple, he had gone to the very root of the matter, making it clear that the essence of true goodness has little or nothing to do with externals. To Chung Kung, who was less advanced and doubtless somewhat lacking in grace or dignity of demeanour, he gives more superficial advice, but winds up by enunciating the Golden Rule, which is the best practical manner of manifesting inward goodness of heart.
[23]Confucius here, as in general, suits his reply to the questioner. In answering Yen Yüan, the model disciple, he had gone to the very root of the matter, making it clear that the essence of true goodness has little or nothing to do with externals. To Chung Kung, who was less advanced and doubtless somewhat lacking in grace or dignity of demeanour, he gives more superficial advice, but winds up by enunciating the Golden Rule, which is the best practical manner of manifesting inward goodness of heart.
[24]There seems to be a play on this word which cannot be brought out in translation.
[24]There seems to be a play on this word which cannot be brought out in translation.
[25]This probably means that he will not rely on words alone in judging of character.
[25]This probably means that he will not rely on words alone in judging of character.
[26]Being too purely negative.
[26]Being too purely negative.
[27]It is almost impossible, here and in other passages, to make any real distinction of meaning betweente, the manifestation of eternal principles in the soul of man, andjên, natural goodness of heart, though the former, being more universal and abstract, may be said to include the latter, which generally implies a certain relation to one's fellow-men.
[27]It is almost impossible, here and in other passages, to make any real distinction of meaning betweente, the manifestation of eternal principles in the soul of man, andjên, natural goodness of heart, though the former, being more universal and abstract, may be said to include the latter, which generally implies a certain relation to one's fellow-men.
[28]The principle of returning good for evil, which is here apparently represented as a well-known ethical doctrine, was first enunciated, so far as we know, by Lao Tzŭ. Confucius rejects this vain idealism, and advocates the much sounder and more practical basis for society given in the text.
[28]The principle of returning good for evil, which is here apparently represented as a well-known ethical doctrine, was first enunciated, so far as we know, by Lao Tzŭ. Confucius rejects this vain idealism, and advocates the much sounder and more practical basis for society given in the text.
[29]Here chün tzŭ seems almost to denote an actual prince, not merely a man with princely qualities.
[29]Here chün tzŭ seems almost to denote an actual prince, not merely a man with princely qualities.
[30]Legge translatesshu"reciprocity," apparently for no other reason than to explain the maxim that follows. But it really stands for something higher than the strictly utilitarian principle ofdo ut des. Both here and in another famous passage (seep. 118) it is almost equivalent tojên, goodness of heart, only with the idea of altruism more explicitly brought out. It connotes sympathetic consideration for others, and hence the best rendering would seem to be "loving-kindness" or "charity." The concluding maxim is really nothing more nor less than the Golden Rule of Christ, though less familiar to us in its negative form.
[30]Legge translatesshu"reciprocity," apparently for no other reason than to explain the maxim that follows. But it really stands for something higher than the strictly utilitarian principle ofdo ut des. Both here and in another famous passage (seep. 118) it is almost equivalent tojên, goodness of heart, only with the idea of altruism more explicitly brought out. It connotes sympathetic consideration for others, and hence the best rendering would seem to be "loving-kindness" or "charity." The concluding maxim is really nothing more nor less than the Golden Rule of Christ, though less familiar to us in its negative form.
[32]The Chinese have a proverb: "A man must insult himself before others will."
[32]The Chinese have a proverb: "A man must insult himself before others will."
[33]A good example of the fluctuating content of the termchün tzŭ, which in the disciple's question implies morality without reference to rank, and in the Master's reply rank and authority without definite moral qualities.
[33]A good example of the fluctuating content of the termchün tzŭ, which in the disciple's question implies morality without reference to rank, and in the Master's reply rank and authority without definite moral qualities.
The Master said: I may talk all day to Hui without his putting in a word of criticism or dissent—just as though he were deficient in understanding. But after he has left me, I find, on examining his private conduct, that he knows for all that how to exemplify my teaching. No! Hui is not deficient in understanding.
Tzŭ Kung asked, saying: What, Sir, is your opinion of me?—I would liken you, Tz‘ŭ, replied the Master, to a vessel limited in its function.—What sort of vessel? asked Tzŭ Kung.—A richly ornamented sacrificial vessel, was the reply.[1]
Some one remarked that Yung had goodness of heart but no cleverness of speech.—The Master said: Of what use is cleverness of speech? Thosewho are always ready to assail others with their tongue are sure to make themselves disliked. As to Yung's goodness of heart I have no certain knowledge; but how would he benefit by having cleverness of speech?
The Master said: My teaching makes no head-way. How and if I were to board a raft and float away over the sea? My friend Yu would come with me, I feel sure.—Tzŭ Lu, hearing this, was glad. The Master continued: Yu surpasses me in his love of daring, but he lacks discretion and judgment.
Mêng Wu Po asked whether Tzŭ Lu had true moral virtue. The Master replied: I do not know.—- Asked a second time, the Master said: Yu might be trusted to organise the military levies of a large and powerful State, but whether he is possessed of true virtue I cannot say.—And what is your opinion with regard to Ch‘iu?—The Master said: Ch‘iu might be entrusted with the government of a district numbering a thousand households or a hundred war-chariots, but whether he has true virtue I cannot say.—And Ch‘ih, what of him?—The Master said: Ch‘ih might be employed to stand in his official dress at a royal levee and converse with the visitors and guests; whether he has true virtue I cannot say.[2]
The Master addressing Tzŭ Kung said: Which of the two is the better man, you or Hui?—Tzŭ Kung replied: How can I venture to compare myself with Hui? Hui hears one point and promptly masters the whole. I hear one point and am only able to feel my way to a second.—The Master agreed: No, you are not equal to Hui; neither of us two[3]is equal to Hui.
Tsai Yü used to sleep during the day. The Master said: Rotten wood cannot be carved, walls made of dirt and mud cannot be plastered: —what is the good of reprimanding Yü? At first, he continued, my way of dealing with others was to listen to their words and to take their actions upon trust. Now, my way is to listen to what they say and then to watch what they do. This change in me is owing to Yü.
The Master said: I have never yet met a really strong character.—Some one suggested Shên Ch‘êng.—The Master said: Ch‘êng is a slave to his passions. How can he possess strength of character?
Tzŭ Kung said: I am anxious to avoid doingto others that which I would not have them do to me. The Master said: Tz‘ŭ, you have not got as far as that.
The Master said of Tzŭ Ch‘an[4]that he had four of the qualities of the princely man:—in his personal demeanour he was grave, in serving those above him he was attentive, in his care for the people he was kind, in his ordering of the people he was just.
The Master said: Yen P'ing[5]knows the art of associating with his friends: however old the acquaintance may be, he always treats them with the same respect.
Ning Wu Tzŭ's[6]behaviour was wise so long as his country was well governed; when revolution came, his behaviour was stupid. His wisdom may be equalled by others, but his stupidity is beyond all imitation.
Po I and Shu Ch‘i[7]never remembered oldinjuries, and therefore their enemies were few.
Who will say that Wei-sheng Kao[8]was an upright man? When asked by somebody for some vinegar, he went and begged it of a neighbour, and gave this to the man who had asked him.
For the space of three months together Hui[9]would not deviate in spirit from the path of perfect virtue. My other disciples may attain this height once in a day or in a month, but that is all.
Po Niu[10]lying sick unto death, the Master went to visit him. He clasped his hand through the window and said: He is dying. Such is fate. Alas! that such a man should have such an illness, that such a man should have such an illness!
The Master said: Hui was indeed a philosopher! Other men living as he did, in a miserable alley, with a single dish of food and a single bowl of drink, could not have endured the distress. But Hui was invariably cheerful. He was a philosopher indeed!
Jan Ch‘iu said: It is not that I have no joy in my Master's teaching, it is my strength that fails me.—The Master replied: Those whose strength fails them fall fainting by the way. What you do is to set up bounds which you will not attempt to pass.
The Master said: Mêng Chih-fan is no braggart. Once after a defeat, when he was bringing up the rear, he whipped his horse as he was about to enter the city gate, and cried: It is not courage that makes me last, it is my horse that won't gallop fast enough.[11]
The Master addressing Yen Yüan said: It is only you and I who would be content to acceptpublic employment when it was offered to us, and to retire into obscurity when we were dismissed.—Tzŭ Lu then said: If you, Sir, had the conduct of three legions, whom would you associate with yourself in the command?—I would not, replied the Master, choose a man who would attack a tiger unarmed, cross a river without a boat, or sacrifice his life without a moment's regret. Rather should it be one who would not embark on an enterprise without anxiety, and who was accustomed to lay his plans well before putting them into execution.[12]
The Master said: T‘ai Po may be said to have reached the summit of virtue. Having resolutely renounced the Imperial throne, he put it out of the people's power to glorify his act of renunciation![13]
In the Emperor Yü[14]I find no loophole for censure. His own food and drink were plain, but his offerings to the ancestral spirits showed extreme piety. His own garments were poor, but his robes and cap of state were extremely fine. His own dwelling was humble, but he spent all his strength on the construction of public canals and water-courses. I find no loophole for censure in Yü.
After the word had gone forth, Hui was never backward in his deeds.
The Master speaking of Yen Yüan said: Ah, what a loss! I used to see him ever progressing and never coming to a standstill.
The Master said: Yu, I fancy, is a man who would stand up, dressed in shabby garments quilted with hemp, among people attired in furs of fox and badger, and not be ashamed. "Hating none and courting none, how can he be other than good?"[15]—As Tzŭ Lu kept constantly humming over this line, the Master said: This rule of conduct is not enough by itself to constitute goodness.
The Master said: None of those who accompanied me on the journey to the states of Ch‘ên and Ts‘ai come to learn from me now.[16]Distinguished for their virtuous conduct were Yen Yüan, Min Tzŭ-ch‘ien, Jan Po-niu and Chung Kung; for their skill in speaking, Tsai Wo and Tzŭ Kung; for their administrative powers, Jan Yu and Chi Lu; for their literary attainments, Tzŭ Yu and Tzŭ Hsia.
Hui does not help me[17]—he takes such delight in everything I say.
What noble piety[18]is that of Min Tzŭ-ch‘ien! Other men speak of him in exactly the same terms as his own parents and his own brethren.
When Yen Yüan died, the Master wept withpassionate grief, so that those who were with him said: Master, your sorrow is too passionate.—Is it too passionate? he replied. Whose death should be a cause for violent grief, if not this man's?
On one occasion there were standing in attendance on the Master Min Tzŭ, looking gentle and mild; Tzŭ Lu, looking upright and soldierly; Jan Yu and Tzŭ Kung, looking frank and affable. The Master was pleased. "A man like Yu," he remarked, "will not come by a natural death."[19]
The Master said: Why is Yu playing his martial music at my door?—The disciples began to lose their respect for Tzŭ Lu, whereupon the Master said: Yu has ascended the steps of the temple, though he has not yet reached the inner sanctuary.
Tzŭ Kung asked which was the man of greater worth, Shih or Shang. The Master replied: Shih exceeds and Shang falls short.—Then Shih is the better of the two?—The Master said: To exceed is as bad as to fall short.
The head of the Chi clan was already richer than Chou Kung, yet Ch‘iu kept levying taxes for him and adding to his wealth.—He is no disciple of mine, said the Master. My children, you may beat the drum and attack him.[20]
The Master said: Hui reaches the verge of perfection, yet he is often in great want. Tz‘ŭ does not resign himself to the will of Heaven, yet his worldly goods continue to increase. His judgments, however, frequently hit the mark.
Tzŭ Lu asked if he should at once put the precepts which he heard into practice.—The Master said: There are your father and elder brothers to consult first; why should you be so impatient to act on what you hear?—Jan Yu asked the same question, and the Master said: Yes, act at once according to the instruction that is given to you.—Kung-hsi Hua then said: When Yu asked if he should put the precepts which he heard into practice, you replied, Sir, that he had his father and elder brothers to consult first. When Ch‘iu asked the same question, you said:
"Act at once according to the instruction that is given to you." Now I am puzzled, and beg for an explanation.—The Master replied: Ch‘iu is apt to hang back, therefore I press him on. Yu has eagerness enough for two, therefore I hold him back.
Chi Tzŭ-jan[21]asked if Chung Yu and Jan Ch‘iu could be termed great ministers. The Master said: I thought you had something extraordinary to ask about, and now it turns out to be a question about Yu and Ch‘iu. What men call a great minister is one who serves his prince according to the principles of truth and virtue, and when that is impossible, resigns. Yu and Ch‘iu, however, can only be termed ordinary officials.—Which is as much as to say that they will always obediently follow their master's will?—The Master replied: They would not follow him so far as to commit parricide or regicide.
The Master said: Yu is the man to settle a long litigation in a few words.
Tzŭ Kung was fond of weighing other men's merits and defects. The Master said: Surely Tz‘u must be a very great sage! Personally, I have no time for this.
[1]It is said elsewhere in the Analects (seep. 94) that "the higher type of man is unlike a vessel designed for some special use," which means that his moral capacity is not narrow and limited. Tzŭ Kung, then, it seems, had not fully grasped the higher principles of morality, was wanting in breadth of mind and the larger outlook on life. His aptitudes, however, were excellent so far as they went, and the Master compliments him hero on his proficiency in things relating to religious ceremonial.
[1]It is said elsewhere in the Analects (seep. 94) that "the higher type of man is unlike a vessel designed for some special use," which means that his moral capacity is not narrow and limited. Tzŭ Kung, then, it seems, had not fully grasped the higher principles of morality, was wanting in breadth of mind and the larger outlook on life. His aptitudes, however, were excellent so far as they went, and the Master compliments him hero on his proficiency in things relating to religious ceremonial.
[2]Confucius probably wished to impress upon his questioner that true moral virtue (fen) was deeply implanted in the soul, and not to be gauged offhand from the presence or absence of certain superficial signs.
[2]Confucius probably wished to impress upon his questioner that true moral virtue (fen) was deeply implanted in the soul, and not to be gauged offhand from the presence or absence of certain superficial signs.
[3]It is passing strange that the clumsy "I grant you" forwu yü ju(I and you) should have found favour with translators. Wade even goes one better, by translating: "I award you this praise, Hui does not equal you "!
[3]It is passing strange that the clumsy "I grant you" forwu yü ju(I and you) should have found favour with translators. Wade even goes one better, by translating: "I award you this praise, Hui does not equal you "!
[4]Prime Minister of the Chêng State in the sixth century B.C. When he had ruled for three years, so great was the change effected that "doors were not locked at night, and lost articles were not picked up on the highway." Confucius wept when he heard of his death.
[4]Prime Minister of the Chêng State in the sixth century B.C. When he had ruled for three years, so great was the change effected that "doors were not locked at night, and lost articles were not picked up on the highway." Confucius wept when he heard of his death.
[5]Minister in the neighbouring state of Ch‘i.
[5]Minister in the neighbouring state of Ch‘i.
[6]A minister of the Wei State in the seventh century B.C. In the revolution referred to the prince was driven from his throne, but afterwards reinstated through the "stupidity," that is to say, the unwavering loyalty and devotion of Ning.
[6]A minister of the Wei State in the seventh century B.C. In the revolution referred to the prince was driven from his throne, but afterwards reinstated through the "stupidity," that is to say, the unwavering loyalty and devotion of Ning.
[7]These were brothers, celebrated for their protest against the overthrow of the Yin dynasty. Rather than live under the rule of the new sovereign, the great and virtuous Wu Wang, they wandered away into the mountains to perish of cold and hunger. This fidelity to the cause of Chou Hsin, one of the bloodiest and most infamous tyrants in history, seems a shade more quixotic than the conduct of those who espoused for so long the fallen fortunes of the house of Stuart.
[7]These were brothers, celebrated for their protest against the overthrow of the Yin dynasty. Rather than live under the rule of the new sovereign, the great and virtuous Wu Wang, they wandered away into the mountains to perish of cold and hunger. This fidelity to the cause of Chou Hsin, one of the bloodiest and most infamous tyrants in history, seems a shade more quixotic than the conduct of those who espoused for so long the fallen fortunes of the house of Stuart.
[8]This was a young man who, if legend may be trusted, died more heroically than he lived. He agreed to meet a girl under a bridge, but, woman-like, she failed to keep her appointment. Though the water was rising rapidly, her lover waited on, unwilling to quit his post, and finally clung to a pillar until he was drowned.
[8]This was a young man who, if legend may be trusted, died more heroically than he lived. He agreed to meet a girl under a bridge, but, woman-like, she failed to keep her appointment. Though the water was rising rapidly, her lover waited on, unwilling to quit his post, and finally clung to a pillar until he was drowned.
[9]This is the man whom Confucius, according to Wade (see p. 73), ranked below Tzŭ Kung!
[9]This is the man whom Confucius, according to Wade (see p. 73), ranked below Tzŭ Kung!
[10]Po Niu is said to have been suffering from leprosy, and therefore he would not allow visitors to enter his room.
[10]Po Niu is said to have been suffering from leprosy, and therefore he would not allow visitors to enter his room.
[11]Few will see anything harmful in this anecdote as told by Confucius. Yet it is actually made to figure in the general charge of insincerity and untruthfulness brought against him by Legge. "The action was gallant," he says, "but the apology for it was weak and unnecessary. And yet Confucius saw nothing in the whole but matter for praise." In the first place, Legge entirely ignores the possibility that Mêng Chih-fan was really speaking the truth. But even if it were otherwise, Confucius' only comment is that he was "no braggart." Surely it is an overstrained morality that could be offended by this.
[11]Few will see anything harmful in this anecdote as told by Confucius. Yet it is actually made to figure in the general charge of insincerity and untruthfulness brought against him by Legge. "The action was gallant," he says, "but the apology for it was weak and unnecessary. And yet Confucius saw nothing in the whole but matter for praise." In the first place, Legge entirely ignores the possibility that Mêng Chih-fan was really speaking the truth. But even if it were otherwise, Confucius' only comment is that he was "no braggart." Surely it is an overstrained morality that could be offended by this.
[12]Compare Moltke's motto: "Erst wägen, dann wagen." Tzŭ Lu was noted for his reckless bravery. Evidently jealous of the praise bestowed on Yen Yüan, he makes a delightfully artless attempt to secure some recognition for himself, but only draws down a reproof. The Master's relations with this vain, impulsive, good-hearted disciple often remind one of those subsisting between Dr. Johnson and Goldsmith.
[12]Compare Moltke's motto: "Erst wägen, dann wagen." Tzŭ Lu was noted for his reckless bravery. Evidently jealous of the praise bestowed on Yen Yüan, he makes a delightfully artless attempt to secure some recognition for himself, but only draws down a reproof. The Master's relations with this vain, impulsive, good-hearted disciple often remind one of those subsisting between Dr. Johnson and Goldsmith.
[13]T‘ai Po was the direct heir to his father's throne, but knowing that the latter wished to be succeeded by his youngest son (the father of the future Wên Wang, the virtual founder of the Chou dynasty), he went into voluntary exile among the barbarous tribes of the south, but kept the motives of his conduct to himself, and thus obtained no credit for his self-sacrifice.
[13]T‘ai Po was the direct heir to his father's throne, but knowing that the latter wished to be succeeded by his youngest son (the father of the future Wên Wang, the virtual founder of the Chou dynasty), he went into voluntary exile among the barbarous tribes of the south, but kept the motives of his conduct to himself, and thus obtained no credit for his self-sacrifice.
[14]The "Great Yü," who in the reign of the Emperor Yao laboured incessantly for eight years to control the disastrous inundations of the Yellow River, himself became Emperor after the death of Yao's successor Shun, and founded the Hsia dynasty (2205-1766 B.C.).
[14]The "Great Yü," who in the reign of the Emperor Yao laboured incessantly for eight years to control the disastrous inundations of the Yellow River, himself became Emperor after the death of Yao's successor Shun, and founded the Hsia dynasty (2205-1766 B.C.).
[15]A quotation from the Book of Poetry, a collection of some 300 ancient ballads said to have been selected and arranged by Confucius himself, and hence raised to the dignity of a "classic."
[15]A quotation from the Book of Poetry, a collection of some 300 ancient ballads said to have been selected and arranged by Confucius himself, and hence raised to the dignity of a "classic."
[16]This must have been said by Confucius after his return from exile, when many of his followers were dead or in other parts of the Empire. Ch'en and Ts'ai are particularly mentioned because it was on the road between these two small states that he met with the most perilous adventure of his life, being surrounded by hostile troops and cut off from all supplies for the space of seven days (seep. 115). It is not quite clear whether the next sentence should not be taken as a note added by the compiler, giving the names of those who were with the Master on this journey.
[16]This must have been said by Confucius after his return from exile, when many of his followers were dead or in other parts of the Empire. Ch'en and Ts'ai are particularly mentioned because it was on the road between these two small states that he met with the most perilous adventure of his life, being surrounded by hostile troops and cut off from all supplies for the space of seven days (seep. 115). It is not quite clear whether the next sentence should not be taken as a note added by the compiler, giving the names of those who were with the Master on this journey.
[17]By criticism or questioning. Cf.p. 71.
[17]By criticism or questioning. Cf.p. 71.
[18]On hsiao, occurring in another treatise, Mr. Ku Hung-ming has the following note: "The word in the text does not mean merely a filial son, but has the meaning of the Latin 'pius'—pious in its full sense, reverential to God, dutiful to parents, good, faithful and orderly in all the relations of life."
[18]On hsiao, occurring in another treatise, Mr. Ku Hung-ming has the following note: "The word in the text does not mean merely a filial son, but has the meaning of the Latin 'pius'—pious in its full sense, reverential to God, dutiful to parents, good, faithful and orderly in all the relations of life."
[19]"This prediction was verified. When Confucius returned to Lu from Wei, he left Tzŭ Lu and Tzŭ Kao engaged there in official service. Troubles arose. News came to Lu, B.C. 479, that a revolution was in progress in Wei, and when Confucius heard it, he said, 'Ch‘ai will come here, but Yu will die,' So it turned out. When Tzŭ Kao saw that matters were desperate he made his escape, but Tzŭ Lu would not forsake the chief who had treated him well. He threw himself into the mêlée and was slain."—Legge,Life of Confucius.
[19]"This prediction was verified. When Confucius returned to Lu from Wei, he left Tzŭ Lu and Tzŭ Kao engaged there in official service. Troubles arose. News came to Lu, B.C. 479, that a revolution was in progress in Wei, and when Confucius heard it, he said, 'Ch‘ai will come here, but Yu will die,' So it turned out. When Tzŭ Kao saw that matters were desperate he made his escape, but Tzŭ Lu would not forsake the chief who had treated him well. He threw himself into the mêlée and was slain."—Legge,Life of Confucius.
[20]This was the disciple by whoso agency Confucius was finally restored to Lu. But Confucius was the last man to let private considerations stand in the way when public interests were involved and a crying evil had to be redressed. "Beating the drum" has no reference, as Legge thinks, to "the practice of executing criminals in the market-place." It was simply the recognised signal in warfare for advancing to the attack, gongs being used to sound the retreat.
[20]This was the disciple by whoso agency Confucius was finally restored to Lu. But Confucius was the last man to let private considerations stand in the way when public interests were involved and a crying evil had to be redressed. "Beating the drum" has no reference, as Legge thinks, to "the practice of executing criminals in the market-place." It was simply the recognised signal in warfare for advancing to the attack, gongs being used to sound the retreat.
[21]A member of the ambitious family which was scheming to get the whole power of the dukedom into its own hands. The two disciples here mentioned had recently been enlisted in its service, and Chi Tzŭ-jan is anxious to find out how far they can be relied upon in case of need. Confucius sees through his nefarious designs.
[21]A member of the ambitious family which was scheming to get the whole power of the dukedom into its own hands. The two disciples here mentioned had recently been enlisted in its service, and Chi Tzŭ-jan is anxious to find out how far they can be relied upon in case of need. Confucius sees through his nefarious designs.
The Master: I will not be grieved that other men do not know me: I will be grieved that I do not know other men.
At fifteen, my mind was bent on learning. At thirty, I stood firm. At forty, I was free from delusions. At fifty, I understood the laws of Providence. At sixty, my ears were attentive to the truth. At seventy, I could follow the promptings of my heart without overstepping the mean.
Tzŭ Kung was for doing away with the customary sacrifice of a sheep on the first day of the month. The Master said: Ah, Tz‘ŭ, you grudge the loss of a sheep, but I grudge the loss of a ceremony.
The Master said: In any hamlet of a dozen houses you will surely find men as honest and conscientious as myself, though they may not be so devoted to ethical study.
The Master having gone to visit Nan Tzŭ,[1]Tzŭ Lu was displeased. Thereupon Confucius swore a solemn oath, saying: In whatsoever I have sinned, may I be abominable in the sight of God!
The Master said: My function is to indicate rather than to originate. Regarding antiquity as I do with trust and affection, I would venture to compare myself with our ancient patriarch P‘êng Tsu.[2]
The unpretentious hiving of wisdom, patient self-cultivation, and untiring instruction of others—to which of these can I make any claim?
The failure to cultivate virtue, the failure to examine and analyse what I have learnt, the inability to move towards righteousness after being shown the way, the inability to correct my faults—these are the causes of my grief.
Alas! what a falling-off is here! Long is it since I dreamt of Chou Kung.[3]
There is no one, from the man who brings me dried meat as payment upwards, to whom I have refused my instruction.
I do not expound my teaching to any who are not eager to learn; I do not help out any one who is not anxious to explain himself; if, after being shown one corner of a subject, a man cannot go on to discover the other three, I do not repeat the lesson.
If the pursuit of riches were a commendable pursuit, I would join in it, even if I had to become a chariot-driver for the purpose. But seeing that it is not a commendable pursuit, I engage in those which are more to my taste.[4]
The Duke of Shê questioned Tzŭ Lu about Confucius. Tzŭ Lu made no reply. The Master said to him afterwards: Why did you not say: "He is a man whose zeal for self-improvementis such that he forgets to eat; whose happiness in this pursuit is so great that he forgets his troubles and does not perceive old age stealing upon him"?
The Master said: In me, knowledge is not innate. I am but one who loves antiquity, and is earnest in the study of it.
If I am walking with two other men, each of them will serve as my teacher. I will pick out the good points of the one and imitate them, and the bad points of the other and correct them in myself.
My disciples, do you think that I have any secrets? I have no secrets from you. It is my way to do nothing without communicating it to you, my disciples.
There are men, I daresay, who act rightly without knowing the reason why, but I am not one of them. Having heard much, I sift out the good and practise it; having seen much, I retain it in my memory. This is the second order of wisdom.[5]
In literary accomplishments I am perhaps equal to other men; but I have not yet succeeded in exhibiting the conduct of the princely man in my own person.
To divine wisdom and perfect virtue I can lay no claim. All that can be said of me is that I never falter in the course which I pursue and am unwearying in my instruction of others—this and nothing more.—Kung-hsi Hua said: But those are just the qualities that we, your disciples, are unable to acquire.
The Master being grievously sick, Tzŭ Lu proposed the offering up of a prayer.—Is there a precedent for this? asked the Master.—Tzŭ Lu replied: There is. In the Eulogies[6]it is written: "We pray unto you, O spirits of Heaven and Earth."—The Master said: My prayers began long ago.[7]
The Master was passing through a by-street when a man of the district shouted: Great is Confucius the philosopher! Yet for all his widelearning, he has nothing which can bring him fame.—On hearing this, the Master turned to his disciples and said: What shall I take up? Shall I take up charioteering or shall I take up archery? I will take up charioteering!
The Master said: The ancient rites prescribe linen as the material for a ceremonial cap, but nowadays silk is used as being more economical. In this matter I fall in with the general custom. According to the ancient rites, the Prince is to be saluted from below the dais, but nowadays the salutation takes place above. This is presumptuous, and therefore, though infringing thereby the general custom, I adopt the humbler position.[8]
A high officer asked Tzŭ Kung, saying: Surely your Master is a divine Prophet? What a variety of accomplishments he seems to possess!—Tzŭ Kung replied: Truly he must be a Prophet, so richly has he been endowed by God. And he has also perfected himself in various arts.—The Master, being told of this, said: Does HisExcellency really know me now for what I am? Being of low condition as a boy, I did become skilled in various arts—but these are base accomplishments after all. If asked whether the higher type of man has many such accomplishments, I should say, Not many.[9]
The Master said: Am I possessed of true knowledge? Not so. But if an ignorant fellow from the lower class comes to me with a question, I will discuss the subject from end to end, and set it fully before him.
Tzŭ Kung said to Confucius: If you had a lovely jewel, would you hide it away in a casket, or would you try to sell it for a good price?— The Master replied: Oh, certainly I would sell it, but I would wait until a price was offered.[10]
The Master said: Out of doors, to tender faithful service to prince and ministers; at home, to be duteous towards father and elder brothers; to observe the rites of mourning withthe utmost care; to avoid being overcome with wine:—which of these virtues have I?
In matters pertaining to ceremonies and music, the ancients were more or less uncivilised in comparison with the refinement of a later age. Nevertheless, in practice I take the earlier period as my guide.[11]
As an arbiter in litigation I am no better than other men. But surely the grand object to achieve is that there shall be no litigation at all.[12]
Wei-sheng Mou,[13]addressing Confucius, said: Ch‘iu, why is it you keep hopping about thus from place to place? Is it not in order to show off your fine rhetoric?—Confucius replied: I do not allow myself to indulge in fine rhetoric; no, it is because I consider obstinacy a fault.[14]
The Master said: There are none who knowme for what I am.—Tzŭ Kung said: How is it, Sir, that none know you?—The Master replied: I make no complaint against Heaven, neither do I blame my fellow-men. In the study of virtue I begin at the bottom and tend upwards.[15]Surely Heaven knows me for what I am.
Tz‘ŭ, do you look upon me as a man who has studied and retained a mass of various knowledge?—I do, he replied. Am I wrong?—You are wrong, said the Master. All my knowledge is strung on one connecting thread.[16]
I used to spend whole days without food and whole nights without sleep, in order to meditate.
But I made no progress. Study, I found, was better.
Pi Hsi[17]sent an invitation to Confucius, and the Master wished to go. Tzŭ Lu, however, said: Once upon a time, Sir, I heard you say that the nobler sort of man would not enter into intimacy with one who laid himself out to do wrong. Now Pi Hsi has raised the standard of rebellion in Chung-mou. How can you think of going thither?—True, replied the Master. Those were my words. But is there not a saying: "The hard may be rubbed without losing its substance; the white may be steeped without losing its purity"? Am I then a bitter gourd—fit only to be hung up and not eaten?