[1]The wife of the Duke of Wei, notorious for her intrigues, and even accused of incest. Needless to say, Chinese commentators are at great pains to explain away this incident in the life of the sage.
[1]The wife of the Duke of Wei, notorious for her intrigues, and even accused of incest. Needless to say, Chinese commentators are at great pains to explain away this incident in the life of the sage.
[2]A grandson of the legendary Emperor Chuan Hsü. He is said to have been over 800 years old when he disappeared into the west in the eleventh century B.C. The last words in the text are taken by some to mean "our patriarchs Lao Tzŭ and P‘êng Tsu"—Lao Tzŭ being the founder of Taoism, who is also, by the way, alleged to have disappeared at an advanced age into the west.
[2]A grandson of the legendary Emperor Chuan Hsü. He is said to have been over 800 years old when he disappeared into the west in the eleventh century B.C. The last words in the text are taken by some to mean "our patriarchs Lao Tzŭ and P‘êng Tsu"—Lao Tzŭ being the founder of Taoism, who is also, by the way, alleged to have disappeared at an advanced age into the west.
[3]One of the most revered names in Chinese history. The younger brother of Wu Wang, he helped materially by his wise counsels to establish the dynasty of Chou. He drew up a legal code, purified the morals of the people, and devoted himself wholly to the welfare of the State. Confucius in the reforming zeal of his younger days had an ardent desire to see the principles and institutions of Chou Kung brought into general practice.
[3]One of the most revered names in Chinese history. The younger brother of Wu Wang, he helped materially by his wise counsels to establish the dynasty of Chou. He drew up a legal code, purified the morals of the people, and devoted himself wholly to the welfare of the State. Confucius in the reforming zeal of his younger days had an ardent desire to see the principles and institutions of Chou Kung brought into general practice.
[4]Legge and others (including even Mr. Ku Hung-ming) make the sense out to be: "If there were any prospect of my being successful in the search for riches, I would not hesitate to pursue them by any means in my power." Thus translated, the Master's saying is grotesquely at variance with the whole trend of his conduct and the essential spirit of his teaching. Curiously enough, too, there is nothing in the Chinese itself, so far as I can see, to justify such a startling interpretation.
[4]Legge and others (including even Mr. Ku Hung-ming) make the sense out to be: "If there were any prospect of my being successful in the search for riches, I would not hesitate to pursue them by any means in my power." Thus translated, the Master's saying is grotesquely at variance with the whole trend of his conduct and the essential spirit of his teaching. Curiously enough, too, there is nothing in the Chinese itself, so far as I can see, to justify such a startling interpretation.
[5]That is to say, the wisest men are those who act intuitively, without having to find their way by any conscious mental process. Confucius disclaims any such intuitive perception of right and wrong in his own case, and confesses that he is obliged to rely largely on objective experience, as acted upon by the critical and receptive powers of his mind. The saying has a distinctly Taoist flavour.
[5]That is to say, the wisest men are those who act intuitively, without having to find their way by any conscious mental process. Confucius disclaims any such intuitive perception of right and wrong in his own case, and confesses that he is obliged to rely largely on objective experience, as acted upon by the critical and receptive powers of his mind. The saying has a distinctly Taoist flavour.
[6]It is not known exactly what these were—a collection of prayers, a book of rituals for the dead, or panegyrics on the departed.
[6]It is not known exactly what these were—a collection of prayers, a book of rituals for the dead, or panegyrics on the departed.
[7]Confucius speaks of prayer in the sense made familiar to us by Coleridge's line: "He prayeth best who loveth best." In this higher sense his whole life had been one long prayer, and he refuses any mediation between himself and God. Could antagonism to the ritualistic spirit be carried much farther than this?
[7]Confucius speaks of prayer in the sense made familiar to us by Coleridge's line: "He prayeth best who loveth best." In this higher sense his whole life had been one long prayer, and he refuses any mediation between himself and God. Could antagonism to the ritualistic spirit be carried much farther than this?
[8]This saying well illustrates the Master's attitude in regard to ceremonies. He was no stickler for mere outward conformity to rule, so long as the inner meaning of the ceremony was not affected. Now the salutation of the Prince was simply intended to be a way of expressing heart-felt loyalty and respect, and it was only because the new position seemed less respectful that Confucius opposed the change.
[8]This saying well illustrates the Master's attitude in regard to ceremonies. He was no stickler for mere outward conformity to rule, so long as the inner meaning of the ceremony was not affected. Now the salutation of the Prince was simply intended to be a way of expressing heart-felt loyalty and respect, and it was only because the new position seemed less respectful that Confucius opposed the change.
[9]Seenoteonp. 44.
[9]Seenoteonp. 44.
[10]Question and answer are of course parabolical. The enthusiastic young disciple thinks that his Master, in taking no steps to obtain official employment, is guilty of "hiding his jewel in a casket," or, as we should say, "his light under a bushel." Confucius, however, had a great sense of the responsibility of office, and was loth to thrust himself forward uninvited. His chance came at last after fifteen years of waiting, when Duke Ting appointed him governor of the town of Chung-tu.
[10]Question and answer are of course parabolical. The enthusiastic young disciple thinks that his Master, in taking no steps to obtain official employment, is guilty of "hiding his jewel in a casket," or, as we should say, "his light under a bushel." Confucius, however, had a great sense of the responsibility of office, and was loth to thrust himself forward uninvited. His chance came at last after fifteen years of waiting, when Duke Ting appointed him governor of the town of Chung-tu.
[11]Another proof, if one were needed, that Confucius' instincts were all for simplicity and not elaboration in ceremonies.
[11]Another proof, if one were needed, that Confucius' instincts were all for simplicity and not elaboration in ceremonies.
[12]Said by Confucius when he was Minister of Justice in Lu.
[12]Said by Confucius when he was Minister of Justice in Lu.
[13]Evidently an older man, from his use of the personal name, not to speak of his disrespectful tone.
[13]Evidently an older man, from his use of the personal name, not to speak of his disrespectful tone.
[14]Confucius, like other great men, was not exempt from the usual fate of seeing his actions derided and his motives misunderstood. Here we have a gibe thrown at his wandering from state to state, for the purpose, it is insinuated, of making a living by his wits. The answer is, that to have remained in Lu or any other state where he was plainly not wanted, would have been merely stupid persistency.
[14]Confucius, like other great men, was not exempt from the usual fate of seeing his actions derided and his motives misunderstood. Here we have a gibe thrown at his wandering from state to state, for the purpose, it is insinuated, of making a living by his wits. The answer is, that to have remained in Lu or any other state where he was plainly not wanted, would have been merely stupid persistency.
[15]This accounts for men taking no notice of him. Most so-called sages start with grandiose ideals and high-flown utterances, in order to attract attention.
[15]This accounts for men taking no notice of him. Most so-called sages start with grandiose ideals and high-flown utterances, in order to attract attention.
[16]This is rightly considered to be one of the moat important of the Master s sayings, because it gives the clue to his whole philosophy and view of life. The "connecting thread," as we learn from another passage (seep. 118), is simply the moral life, which consists in being true to oneself and good to one's neighbour. Confucius wished to impress upon his disciple that he was no mere amasser of knowledge nor lover of learning for learning's sake. The one thing necessary, in his eyes, was to be able to lead, in the highest sense of the word, a moral life, and this was the real object of all learning, the end and aim of all knowledge. Throughout the Analects, as we have already seen, the usual word for "learning" always means or implies the study of virtue, the striving after self-improvement. Like Socrates, Confucius was purely a moral philosopher, and would certainly have rejected the sharp distinction we draw nowadays between mental and moral science.
[16]This is rightly considered to be one of the moat important of the Master s sayings, because it gives the clue to his whole philosophy and view of life. The "connecting thread," as we learn from another passage (seep. 118), is simply the moral life, which consists in being true to oneself and good to one's neighbour. Confucius wished to impress upon his disciple that he was no mere amasser of knowledge nor lover of learning for learning's sake. The one thing necessary, in his eyes, was to be able to lead, in the highest sense of the word, a moral life, and this was the real object of all learning, the end and aim of all knowledge. Throughout the Analects, as we have already seen, the usual word for "learning" always means or implies the study of virtue, the striving after self-improvement. Like Socrates, Confucius was purely a moral philosopher, and would certainly have rejected the sharp distinction we draw nowadays between mental and moral science.
[17]A rebellious official in the Chin State. On more than one occasion in his career, Confucius made it plain that he declined to be bound by narrow convention or hampered by the fear of what people might say of him. To keep clear of bad associates was no doubt an excellent principle, but Confucius may have seen some justification for Pi Hsi's course of action, and in any case he was no longer of an age to be easily corrupted by evil communications. Knowing that rules were never meant to be so rigid as to admit of no exceptions, he felt it his primary duty to go where he could do good. Cf. the visit to Nan Tzŭ (p. 83), the mere idea of which would have horrified an ordinary teacher of morality.
[17]A rebellious official in the Chin State. On more than one occasion in his career, Confucius made it plain that he declined to be bound by narrow convention or hampered by the fear of what people might say of him. To keep clear of bad associates was no doubt an excellent principle, but Confucius may have seen some justification for Pi Hsi's course of action, and in any case he was no longer of an age to be easily corrupted by evil communications. Knowing that rules were never meant to be so rigid as to admit of no exceptions, he felt it his primary duty to go where he could do good. Cf. the visit to Nan Tzŭ (p. 83), the mere idea of which would have horrified an ordinary teacher of morality.
The Master said: To learn, and to practise on occasion what one has learnt—is this not true pleasure? The coming of a friend from a far-off land—is this not true joy?
Make conscientiousness and sincerity your grand object. Have no friends not equal to yourself. If you have done wrong, be not ashamed to make amends.
Observe the bent of a man's will when his father is alive, and his actions after his father is dead. If during the three years of mourning he does not swerve from his father's principles, he may be pronounced a truly filial son.
The Odes[1]are three hundred in number, but their purport may be summed up in a word:—Have no depraved thoughts.
Observe a man's actions; scrutinise his motives; take note of the things that give him pleasure. How then can he hide from you what he really is?
Acquire new knowledge whilst thinking over the old, and you may become a teacher of others.
The higher type of man is not like a vessel which is designed for some Special use.[2]
Study without thought is vain; thought without study is perilous.
Absorption in the study of the supernatural is most harmful.
Yu, shall I tell you what true knowledge is? When you know, to know that you know, and when you do not know, to know that you do not know—that is true knowledge.
Tzŭ Chang was studying with a view to official preferment. The Master said to him: Among the various things you hear said, reserve your judgment on those which seem doubtful, and give cautious utterance to the rest: then you will seldom fall into error. Among the various things you see done, set aside those which seem dangerous, and cautiously put the others intopractice: then you will seldom have occasion for repentance. If you seldom err in your speech, and seldom have to repent of your actions, official preferment will come of itself.
The Master said: I do not see how a man without sincerity can be good for anything. How can a cart or carriage be made to go without yoke or cross-bar?
To sacrifice to a spirit with which you have nothing to do, is mere servility.
To shirk your duty when you see it before you, shows want of moral courage.
Some one inquired as to the meaning of the Great Sacrifice. The Master said: I do not know. He who knew its meaning would find it as easy to govern the Empire as to look upon this (pointing to his palm).[3]
Wang-sun Chia[4]asked, saying: What means the adage, "Better be civil to the kitchen-god than to the god of the inner sanctum"?—TheMaster replied: The adage is false. He who sins against Heaven can rely on the intercession of none.
The Master said: He who serves his prince with all the proper ceremony will be accounted by men a flatterer.
It is bootless to discuss accomplished facts, to protest against things past remedy, to find fault with things bygone.
How am I to regard one who has rank without liberality, who performs ceremonies without reverence, who approaches the rites of mourning without sorrow?
Men's faults are characteristic.[5]It is by observing a man's faults that one may come to know his virtues.
Having heard the True Way in the morning what matters it if one should come to die at night?
The scholar who is bent on studying the principles of virtue, yet is ashamed of bad clothes and coarse food, is not yet fit to receive instruction.
Instead of being concerned that you have no office, be concerned to think how you may fit yourself for office. Instead of being concerned that you are not known, seek to be worthy of being known.
When you see a good man, think of emulating him; when you see a bad man, examine your own heart.
The ancients hesitated to give their thoughts utterance: they were afraid that their actions might not be equal to their words.
Few are those who err on the side of self-restraint.[6]
Virtue cannot live in solitude: neighbours are sure to grow up around it.[7]
Chi Wên Tzŭ[8]used to reflect thrice before he acted. When told of this, the Master said: Twice would do.
The Master said: Alas! I have never met a man who could see his own faults and arraign himself at the bar of his own conscience.
Tzŭ Hua having been sent on a mission to the Ch‘i State, Jan Ch‘iu begged for a gift of grain for his mother. The Master said: Give her a peck.—The disciple asking for more, he said:
Give her then a bushel.—But Jan Ch‘iu eventually gave her as much as five hundredweight of grain. Then the Master rebuked him, saying: When Ch‘ih went to the Ch‘i State, he was conveyed by a team of sleek horses and was wearing costly fur garments. Now I have heard that the princely man succours the distressed, but will not add to the opulence of the wealthy.
Yüan Ssŭ, having been made governor of a district, was presented with nine hundred measures of grain.[9]He declined them. The Master said: Do not decline them. May they not be distributed among the villages and townships of your neighbourhood?
The Master said: Who can go out of a house except by the door? In life, why not pass likewise through the door of virtue?[10]
You may speak of higher subjects to those who rise above the average level of mankind, but not to those who fall below it.
With coarse food to eat, water to drink, and the bended arm as a pillow, happiness may still exist. Wealth and rank unrighteously obtained seem to me as insubstantial as floating clouds.
The inhabitants of Hu-hsiang were unconversablepeople, and when a young man from those parts came to see Confucius, the disciples hesitated to let him in. But the Master said: When a man comes to me, I accept him at his best, not at his worst. Why make so much ado? When a man washes his hands before paying a visit, and you receive him in that clean state, you do not thereby stand surety for his always having been clean in the past.
The Master said: Is virtue then so remote? I have only to show a desire for virtue, and lo! it is here.
The Master said: Prodigality begets arrogance,[11]parsimony begets niggardliness. But it is better to be niggardly than arrogant.
Without due self-restraint,[12]courtesy becomes oppressive, prudence degenerates into timidity, valour into violence, and candour into rudeness.
Love of daring and dread of poverty lead tosedition. The man without natural virtue, if pursued by the hatred of society, will become a desperado.
If a man is proud and avaricious, though his other qualities may embrace all that was fine in the character of Chou Kung, they are not worth taking into account.
It is not easy to find a man who after three years of self-cultivation[13]has not reached happiness.
He who is out of office should not meddle in the government.
Hot-headedness without honesty; ignorance without ingenuousness; simplicity without sincerity:—such characters I do not understand.[14]
Pursue the study of virtue as though you could never reach your goal, and were afraid of losing the ground already gained.
The Master said: I have not met one whose love of virtue was equal to his love of sensual beauty.
Though in making a mound I should stop when but one more basketful of earth would complete it, the fact remains that Ihavestopped. On the other hand, if in levelling it to the ground Iadvance my work by but one basketful at a time, the fact remains that Iamadvancing.[15]
Alas! there are sprouting crops which never come into ear. There are others which, having come into ear, never ripen into grain.
We ought to have a wholesome respect for our juniors. Who knows but that by-and-by they may prove themselves equal to the men of to-day? It is only when they reach the age of forty or fifty without distinguishing themselves that we need no longer be afraid of them.
Words of just admonition cannot fail to command a ready assent. But practical reformation is the thing that really matters. Words of kindly advice cannot fail to please the listener. But subsequent meditation on them is the thing that really matters. I can make nothing of the man who is pleased with advice but will not meditate on it, who assents to admonition but does not reform.
A great army may be robbed of its leader, but nothing can rob one poor man of his will.
It is only when the cold season comes that we know the pine and cypress to be evergreens.[16]Let a pupil join with you in self-cultivation before you let him approach the general truths of philosophy, but let him approach these general truths before he is allowed to form his character for good. He should have formed his character for good before he is allowed to make exceptions to a general rule.
When Yen Yüan died, the Master said: Alas! God has forsaken me, God has forsaken me!
On the death of Yen Yüan, the disciples wanted to give him a sumptuous funeral, but the Master said, Better not.[17]Nevertheless, the disciples did give him a sumptuous funeral, whereupon the Master said: Hui looked upon me as his father, yet I have not been able to treat him as my son. The fault is not in me, but in you, my disciples.
Chi Lu inquired concerning men's duty to spirits. The Master replied: Before we are able to do our duty by the living, how can we do it by the spirits of the dead?—Chi Lu went on to inquire about death. The Master said:Before we know what life is, how can we know what death is?
Tzŭ Chang asked a question about clearness of mental vision. The Master said: He whose mind is proof against the slow-soaking poison of slander and the sharp stings of calumny, may be called clear-sighted, and far-seeing as well.
The Master said: A man may know the three hundred odes by heart, but if he proves himself incapable when given a post in the government, or cannot make a speech unaided when sent on a foreign mission, of what use to him is all his learning?
Tzŭ Kung asked, saying: What may be said of a man who is beloved by all his fellow-townsmen?—The Master replied: That is not enough to go upon.—What of one who is hated by all his fellow-townsmen?—The Master replied: Neither is that enough to go upon. It would be otherwise if, among his fellow-townsmen, the good loved him and the wicked hated him.
The Master said: A good man must have trained the people for seven years before they are fit to go to war.
To take an untrained multitude into battle is equivalent to throwing them away.
In a well-governed country, speak boldly andact boldly. In a country where lawlessness prevails, let your actions be bold but your speech tactful.
It is harder to be poor without murmuring, than to be rich without arrogance.
The men of olden times who studied virtue had only their own improvement in view; those who study it now have an eye to the applause of others.
Refusal to instruct one who is competent to learn entails the waste of a man. Instruction of one who is incompetent to learn entails waste of words. The wise man is he who wastes neither men nor words.
Those whose care extends not far ahead will find their troubles near at hand.
He who requires much from himself and little from others will be secure from hatred.
If a man is not in the habit of asking, "What do you make of this? what do you make of that?" I can make nothing of him.
Hopeless indeed is the case of those who can herd together all day long without once letting their conversation reach a higher plane,[18]but are content to bandy smart and shallow wit.
When a man is generally detested, or when he is generally beloved, closer examination is necessary.[19]
It is the man that is able to develop his virtue, not virtue that develops the man.[20]
The real fault is to have faults and not try to amend them.
Where there is education, there is no distinction of class.
Men who differ in their principles cannot help each other in their plans.
If language is lucid, that is enough.
There are three errors to be avoided in the presence of a great man. The first is precipitancy—speaking before it is your turn to speak; the second is bashfulness—not speaking when your turn comes; and the third is heedlessness—speaking without observing the countenance of the listener.
There are three impulses against which the nobler sort of man is on his guard. In the period of youth, when the heyday in the blood has not yet subsided, he guards against lustfulness; inthe prime of life, when the physical frame is vigorous and strong, he guards against pugnacity; in old age, when the vital forces are in their decline, he guards against the greed of gain.[21]
The highest class of men are they whose knowledge is innate; next to these are they whose knowledge is acquired by study[22]; after them come those who are dull-witted, yet strive to learn; while those who are dull-witted and will make no effort to learn are the lowest of the people.
"When you see the good, act as though you could never quite come up with it; when you are brought face to face with evil, act as though you were trying the heat of boiling water":— I have heard some such saying as this, and I have seen men live up to it. "Dwell in retirement, in order to work out your aims; practise righteousness, in order to apprehend the Truth":—such a saying I have heard, but I have never seen a man live up to it.[23]
Men's natures are alike; it is their habits that carry them far apart.
Only two classes of men never change: the wisest of the wise and the dullest of the dull.
Speaking to Tzŭ Lu, the Master said: Have you ever heard, Yu, of the six shadows which attend six several virtues?—No, he replied.—Sit down, then, and I will tell you. Love of goodness without the will to learn[24]casts the shadow called foolishness. Love of knowledge without the will to learn casts the shadow called instability. Love of truth without the will to learn casts the shadow called insensibility. Love of candour without the will to learn casts the shadow called rudeness. Love of daring without the will to learn casts the shadow called turbulence. Love of firmness without the will to learn casts the shadow called eccentricity.
Ceremonies, forsooth! Can ceremonies be reduced to a mere matter of silken robes and jade ornaments? Music, forsooth! Can music be reduced to a mere matter of bells and drums?[25]Men who are grave and stern in appearance, but inwardly weak and unprincipled—are they not comparable to the lowest class of humanity—sneaking thieves that break into houses by night?
Your goody-goody people are the thieves of virtue.
The Master said: Would that I could do without speaking!—Tzŭ Kung said: If our Master never spoke, how could we, his disciples, transmit his doctrines?—The Master replied: Does God speak? The four seasons hold on their course, and all things continue to live and grow. Yet, tell me, does God speak?
Girls and servants are the most difficult people to handle. If you treat them familiarly, they become disrespectful; if you keep them at a distance, they resent it.
[1]The rather inappropriate name given by foreigners to the songs or ballads contained in theShih Chingor Book of Poetry (seenoteonp. 78). Confucius is said to have selected these three hundred odd pieces from a much larger pre-existing mass of material, but his language here hardly strikes us as that likely to be used by a man speaking of his own compilation.
[1]The rather inappropriate name given by foreigners to the songs or ballads contained in theShih Chingor Book of Poetry (seenoteonp. 78). Confucius is said to have selected these three hundred odd pieces from a much larger pre-existing mass of material, but his language here hardly strikes us as that likely to be used by a man speaking of his own compilation.
[2]That is to say, he is not limited in his functions like a vessel or implement, not "borné" or a man of one idea. Cf. note on p. 71.
[2]That is to say, he is not limited in his functions like a vessel or implement, not "borné" or a man of one idea. Cf. note on p. 71.
[3]Every ceremonial rite being symbolical of some portion of the world's harmony, and the Great Sacrifice being the head and fount as it were of all the rest, it follows that the man who could penetrate its profound symbolism would have the whole system of morals and government unrolled before his eyes.
[3]Every ceremonial rite being symbolical of some portion of the world's harmony, and the Great Sacrifice being the head and fount as it were of all the rest, it follows that the man who could penetrate its profound symbolism would have the whole system of morals and government unrolled before his eyes.
[4]Prime Minister of the Wei State, who suspected Confucius of coming to seek office, and took this means of hinting that the real power lay with himself and not with the Duke.
[4]Prime Minister of the Wei State, who suspected Confucius of coming to seek office, and took this means of hinting that the real power lay with himself and not with the Duke.
[5]After some hesitation, I have adopted this clever rendering of Mr. Ku Hung-ming, as being the only one that fits well with the next sentence.
[5]After some hesitation, I have adopted this clever rendering of Mr. Ku Hung-ming, as being the only one that fits well with the next sentence.
[6]A few other renderings of this sentence will illustrate at once the elasticity of the Chinese language, and the difficulty of making it flow into European moulds.—LEGGE: "The cautious seldom err."WADE: "It seldom happens that a man errs through excess of moderation."JENNINGS: "Those who keep within restraints are seldom losers." KUHUNG-MING: "He who wants little seldom goes wrong."
[6]A few other renderings of this sentence will illustrate at once the elasticity of the Chinese language, and the difficulty of making it flow into European moulds.—LEGGE: "The cautious seldom err."WADE: "It seldom happens that a man errs through excess of moderation."JENNINGS: "Those who keep within restraints are seldom losers." KUHUNG-MING: "He who wants little seldom goes wrong."
[7]I.e. virtue begets virtue.
[7]I.e. virtue begets virtue.
[8]A member of the great Chi family, who held office in Lu.
[8]A member of the great Chi family, who held office in Lu.
[9]The proper allowance for an officer in his station.
[9]The proper allowance for an officer in his station.
[10]As being, in the end, the moat natural and least troublesome route to take.
[10]As being, in the end, the moat natural and least troublesome route to take.
[11]It is impossible to find an exact equivalent for this negative expression "non-yieldingness," "non-humility." But the dominant idea is one ofselfishness, and therefore such renderings as "insubordination" (Legge), "frowardnes" (Wade), "excess" (Ku Hung-ming), are rather wide off the mark.
[11]It is impossible to find an exact equivalent for this negative expression "non-yieldingness," "non-humility." But the dominant idea is one ofselfishness, and therefore such renderings as "insubordination" (Legge), "frowardnes" (Wade), "excess" (Ku Hung-ming), are rather wide off the mark.
[12]For note onli, seep. 60. Here again it is the inner sense of moral proportion and harmony, which prevents any quality from being carried to excess. Not a translator but has come to grief over this word, though Mr. Ku is not so far off with "judgment." That, however, makes of it an intellectual principle rather than what it realty is—a moral sense.
[12]For note onli, seep. 60. Here again it is the inner sense of moral proportion and harmony, which prevents any quality from being carried to excess. Not a translator but has come to grief over this word, though Mr. Ku is not so far off with "judgment." That, however, makes of it an intellectual principle rather than what it realty is—a moral sense.
[13]Literally, "learning." See notes onpp. 53and91.
[13]Literally, "learning." See notes onpp. 53and91.
[14]The commentators seem right in their explanation, that a man's defects are usually redeemed by certain corresponding qualities; when even these are absent, the case is hopeless.
[14]The commentators seem right in their explanation, that a man's defects are usually redeemed by certain corresponding qualities; when even these are absent, the case is hopeless.
[15]This is the best I can make of a vexed passage. Legge's translation is poor, but he is right with regard to the lesson intended—"that repeated acquisitions individually small will ultimately amount to much, and that the learner is never to give over."
[15]This is the best I can make of a vexed passage. Legge's translation is poor, but he is right with regard to the lesson intended—"that repeated acquisitions individually small will ultimately amount to much, and that the learner is never to give over."
[16]Men are known in time of adversity.
[16]Men are known in time of adversity.
[17]Because the family was very poor and could ill afford to bear the expense. It is not the least of this great man's titles to fame that he resolutely opposed the tide of popular sentiment in this matter, and could see the iniquity of sacrificing the living to the dead, even when the funeral of his dearly beloved disciple was in question. The moral courage of such an attitude in a country like China, where religion is largely connected with the propitiation of spirits, can hardly be overestimated.
[17]Because the family was very poor and could ill afford to bear the expense. It is not the least of this great man's titles to fame that he resolutely opposed the tide of popular sentiment in this matter, and could see the iniquity of sacrificing the living to the dead, even when the funeral of his dearly beloved disciple was in question. The moral courage of such an attitude in a country like China, where religion is largely connected with the propitiation of spirits, can hardly be overestimated.
[18]Literally, "reach righteousness."
[18]Literally, "reach righteousness."
[19]Before subscribing to the popular judgment. Cf. saying onp. 103.
[19]Before subscribing to the popular judgment. Cf. saying onp. 103.
[20]I.e. mere passivity, as advocated by the Taoists, will not do.
[20]I.e. mere passivity, as advocated by the Taoists, will not do.
[21]These numerical categories are hardly more than a conventional form into which the Chinese are fond of throwing ethical and other teaching. Needless to say, they are not to be considered as exhaustive.
[21]These numerical categories are hardly more than a conventional form into which the Chinese are fond of throwing ethical and other teaching. Needless to say, they are not to be considered as exhaustive.
[22]Confucius, as we have seen (p. 86), puts himself in this second class.
[22]Confucius, as we have seen (p. 86), puts himself in this second class.
[23]The difference lies in theset purposeof studying virtue in a systematic way, and not merely doing right when occasion offers.
[23]The difference lies in theset purposeof studying virtue in a systematic way, and not merely doing right when occasion offers.
[24]"The will to learn" is a necessarily vague rendering of the equally vague original. It means here a desire for moral culture, which is nothing else than the development of that inner sense of harmony and proportion (li) referred to onp. 99. Good instincts, according to Confucius, are not enough to produce virtues, unless they are supplemented by careful cultivation of this moral sense.
[24]"The will to learn" is a necessarily vague rendering of the equally vague original. It means here a desire for moral culture, which is nothing else than the development of that inner sense of harmony and proportion (li) referred to onp. 99. Good instincts, according to Confucius, are not enough to produce virtues, unless they are supplemented by careful cultivation of this moral sense.
[25]A magnificent array of vestments and chalices will no more constitute a true ceremony than a number of musical instruments alone, without the brain of a composer, can produce music. The whole value of a ceremony is determined by the state of mind of the person who performs it.
[25]A magnificent array of vestments and chalices will no more constitute a true ceremony than a number of musical instruments alone, without the brain of a composer, can produce music. The whole value of a ceremony is determined by the state of mind of the person who performs it.
In his moments of leisure, the Master's manner was uniformly cheerful and smiling.
If the Master happened to be dining beside one who was in mourning for his parents, he never ate a full meal. He never sang on any day in the course of which he had been bewailing a death.
The Master would never talk about prodigies, feats of strength, crime, or supernatural beings.[1]
The Master made four things the subject of his teaching: a knowledge of literature and the arts, conduct, conscientiousness and truthfulness.[2]
The Master fished with a line but not with a net. When he went out with bow and arrow, he only shot at birds on the wing.
If the Master happened to be with singers, and they sang a piece well, he would get them torepeat it, when he would also join in the song himself.
The Master was affable, yet grave; stern, but not fierce; attentive in his behaviour, and yet calm.
The Master seldom spoke of money-making, of the laws of Providence, or of moral virtue.[3]
There were four words of which the Master barred the use: he would have no "shall's," no "must's," no "certainly's," no "I's".[4]
Whenever the Master saw a person in mourning, or in official robes, or one who was blind, he would at once rise from his seat, even though the other were his junior; or if he passed them in the street, he would quicken his step.[5]
Once when the Master was lying seriously ill, Tzŭ Lu got the disciples to act the part of Ministers of State.[6]In an interval of his sickness, Confuciussaid: What a long time Yu has been keeping up this imposture! In pretending to have ministers attendant on me when I have none, whom am I deceiving? Am I deceiving God? But apart from that, is it not better that I should breathe my last in the arms of my disciples, than that I should die in the midst of officials? And after all, though I may not be accorded the honour of a public funeral, I am not dying out on the high road.
The Master wished to settle among the nine eastern tribes. Some one said: How can you? They are savages.—The Master replied: If a higher type of man dwelt in their midst, how could their savage condition last?
Confucius in his native village was simple and unassuming. He gave the impression of being no great speaker. In the ancestral temple and at Court he spoke fluently, but with a certain reserve.
At Court, he spoke to the ministers of lower rank with frankness and affability. To those of higher rank he spoke quietly, but with decision. In the presence of his Sovereign, he seemed full of awe, but at the same time grave and collected.
When employed by the Prince in the reception of distinguished visitors, his expression wouldchange, and his legs seemed to bend under him. Standing in the presence of the visitors, he saluted them with clasped hands, turning about from right to left, and keeping the skirt of his robe properly adjusted, back and front. He then hastened forward with arms extended like the wings of a bird. When a visitor departed, he would report in that sense to the Prince, saying: "The visitor is not looking back."[7]
When he entered the gate of the palace, he seemed to bend his body as though the gate were not large enough to let him pass. He did not stand in the middle of the doorway, nor in passing through did he set foot on the threshold. When he passed the Prince's throne, his expression seemed to change, his legs seemed to bend under him, and words seemed to fail him. Holding up his robe with both hands, he ascended the dais, his body slightly bent, and holding his breath as though he dared not breathe. When he came out from his audience and had descended the first step, his countenance lost its anxious expression, and he looked serene and happy. When he reached the bottom of the steps, he hastened away with his arms outstretched like wings; but when he got back to his place, he still seemed full of awe.
He carried the Prince's regalia with body slightly bent, as though he could hardly support its weight; he raised it to the height of his head, and lowered it again to the height of his chest. His countenance indicated nervousness, and he dragged his feet as though something held them to the ground.
In offering presents as an ambassador, his appearance was sedate.
At a private audience, he wore a pleased look.
He would not eat meat that was clumsily cut, or served without its proper sauce. Although there might be an abundance of meat, he never let it exceed in quantity the vegetable food. In wine alone he laid down for himself no particular limit, but he never reached the stage of intoxication. He took ginger at every meal. He did not eat much. When eating, he did not converse; when in bed, he did not speak. Even though he had nothing but coarse rice and vegetable soup, he would always reverently offer some to the ancestral spirits.
He would not sit on a mat[8]that was placed awry.
On one occasion, Chi K‘ang Tzŭ having sent him some medicine, he bowed as he received it,saying: Not being familiar with this drug, I would not venture to try it.
His stables having been burnt down, the Master on his return from the Court said: Has any one been hurt?—He did not ask about the horses.[9]
If the Prince sent him a present of cooked meat, he would sit down to taste it on a properly placed mat. If the Prince sent him a present of raw meat, he would have it cooked and offer it in sacrifice. If the Prince sent him a live animal, he would keep it alive.
When the Prince summoned him to his presence, he would go on foot without waiting for his carriage.
If any of his friends died who was without a home or relations, he would say: I will see to the funeral.
In bed, he did not lie like a corpse. In his home life, his manner was not too formal.
At the sight of a person in mourning, though it might be an intimate acquaintance, he would always look grave. On meeting an official in uniform, or a blind man, however ragged, he would always show him some mark of respect.
When a rich banquet was set before him, he would show his appreciation in his looks, and rise to return thanks.
He would change countenance at a thunderclap or a sudden squall of wind.
When in his carriage, he would not look behind him, talk rapidly, or point with his finger.[10]
Duke Ling of Wei asked Confucius about the disposition of troops in warfare. Confucius answered: I know something about the arts of peace,[11]but I have never studied the art of war. And on the morrow he departed. But when he came to the State of Ch‘ên, he was cut off from supplies,[12]and his followers were so enfeebled that they could hardly stand. Tzŭ Lu indignantly sought the Master's presence, saying: Is it for the princely man to feel the pinch of privation?—The Master replied: Assuredly privation maycome his way, but it is only the baser type of man who under it grows demoralised and reckless.
Mien, a blind musician,[13]having called on Confucius, the Master said to him when he came to a flight of steps: "Here are the steps"; and when he came to the mat which was spread for him: "Here is your mat." When all the visitors were seated, the Master told him who they were, saying: So-and-so is sitting here, so-and-so is sitting there. After Mien had gone, Tzŭ Chang asked, saying: Is it the proper thing to speak thus to a musician?—The Master replied: Assuredly it is right to give this help to a blind man.
The people of Ch‘i sent a band of singing-girls as a present to the Duke of Lu, and Chi Huan Tzŭ accepted the gift. For three days after that no Court was held, and Confucius departed.[14]