[1]Under these circumstances, it is easy to imagine how edified he would be by the modern daily press, which subsists almost entirely on these very topics.
[1]Under these circumstances, it is easy to imagine how edified he would be by the modern daily press, which subsists almost entirely on these very topics.
[2]I am unable to improve on this rendering, which is borrowed from Mr. Ku Hung-ming.
[2]I am unable to improve on this rendering, which is borrowed from Mr. Ku Hung-ming.
[3]This statement—at least as regards moral virtue (jên)— seems hopelessly at variance with the evidence of the Analects. Perhaps no more is meant than that he was unwilling to dogmatise on such a delicate subject. Onp. 72, for instance, he refuses to judge whether certain disciples have true moral virtue or not.
[3]This statement—at least as regards moral virtue (jên)— seems hopelessly at variance with the evidence of the Analects. Perhaps no more is meant than that he was unwilling to dogmatise on such a delicate subject. Onp. 72, for instance, he refuses to judge whether certain disciples have true moral virtue or not.
[4]This is Mr. Jennings's interpretation, and it seems to me the simplest and best.
[4]This is Mr. Jennings's interpretation, and it seems to me the simplest and best.
[5]Thus showing, says a commentator, his sympathy with sorrow, his respect for rank, his tenderness for the afflicted. Quickening his pace was also a mark of respect.
[5]Thus showing, says a commentator, his sympathy with sorrow, his respect for rank, his tenderness for the afflicted. Quickening his pace was also a mark of respect.
[6]Just as though Confucius had his own Court and entourage, like a feudal prince. This probably happened during his exile in some foreign state, where the chance of his obtaining a public funeral would doubtless be proportionate to the display made by his followers.
[6]Just as though Confucius had his own Court and entourage, like a feudal prince. This probably happened during his exile in some foreign state, where the chance of his obtaining a public funeral would doubtless be proportionate to the display made by his followers.
[7]"The ways of China, it appears, were much the same anciently as now. A guest turns round and bows repeatedly in leaving, and the host cannot return to his place till these salutations are ended."—LEGGE.
[7]"The ways of China, it appears, were much the same anciently as now. A guest turns round and bows repeatedly in leaving, and the host cannot return to his place till these salutations are ended."—LEGGE.
[8]The Chinese of that date dispensed with chairs, as the Japanese have done up to the present time.
[8]The Chinese of that date dispensed with chairs, as the Japanese have done up to the present time.
[9]The point is, that in his solicitude for others Confucius never thought of his own loss, not that he was indifferent to the suffering of animals.
[9]The point is, that in his solicitude for others Confucius never thought of his own loss, not that he was indifferent to the suffering of animals.
[10]Some of the minute details given above cannot but strike us as rather ridiculous. Two points, however, must be borne in mind: (1) that the customs and ceremonial belonging to any one age or country will always at first sight appear strange and laughable to the men of any other age and country; (2) that Confucius himself cannot be held responsible for the excessive zeal which prompted admiring disciples to portray his personal habits with such embarrassing fidelity. How many philosophers would come equally well through such an ordeal?
[10]Some of the minute details given above cannot but strike us as rather ridiculous. Two points, however, must be borne in mind: (1) that the customs and ceremonial belonging to any one age or country will always at first sight appear strange and laughable to the men of any other age and country; (2) that Confucius himself cannot be held responsible for the excessive zeal which prompted admiring disciples to portray his personal habits with such embarrassing fidelity. How many philosophers would come equally well through such an ordeal?
[11]Literally, "dish and platter business," i.e. things pertaining to sacrificial worship.
[11]Literally, "dish and platter business," i.e. things pertaining to sacrificial worship.
[12]By order of the Duke.
[12]By order of the Duke.
[13]Blind men and musicians were almost convertible terms in ancient China: that is to say, all musicians were blind, and the majority of blind men took to music for a profession.
[13]Blind men and musicians were almost convertible terms in ancient China: that is to say, all musicians were blind, and the majority of blind men took to music for a profession.
[14]The famous episode hero briefly related was the turning-point of the sage's career. Through the weakness of his prince and the jealousy of the rival minister Chi Huan Tzŭ, he was suddenly dislodged from the pinnacle of his fame and condemned to thirteen years of homeless wandering.
[14]The famous episode hero briefly related was the turning-point of the sage's career. Through the weakness of his prince and the jealousy of the rival minister Chi Huan Tzŭ, he was suddenly dislodged from the pinnacle of his fame and condemned to thirteen years of homeless wandering.
Tzŭ Ch‘in asked Tzŭ Kung, saying: Whenever our Master comes to any new country, he is sure to find out all about its method of government. Does he seek this information himself, or is it voluntarily proffered?—Tzŭ Kung replied: Our Master gains his information because he is so genial and good, so full of deference, modesty and regard for others. In seeking information, how differently does he behave from ordinary men!
The Master having gone up into the Grand Temple, asked questions about everything. Some one remarked: Who says that the son of the citizen of Tsou has any knowledge of ceremonial observances? He comes to the Temple and asks about everything he sees.—Hearing the remark, the Master said: This in itself is a ceremonial observance.
The prefect of the frontier in the town of I[1]asked to be introduced to Confucius, saying: Ihave never failed to obtain an audience of any sage who has visited these parts.—He was thereupon introduced by the Master's followers, and on coming out he said: My sons, why grieve at your Master's fall from power? The Empire has long been lying in evil ways, but now God is going to make Confucius his herald to rouse the land.[2]
The Master said: Shên, a single principle runs through all my teaching.[3]—Tsêng Tzŭ answered, Yes.—When the Master had gone out, the disciples asked, saying: What principle does he mean?—Tsêng Tzŭ said: Our Master's teaching simply amounts to this: loyalty to oneself and charity to one's neighbour.[4]
Yen Yüan heaved a deep sigh and said: The more I look at our Master's teaching, the higher it seems. The more I test it, the more reliable it appears. I am gazing at it in front of me, when lo! it is suddenly behind me. Our Master knows how to draw men after him by regular steps. He broadens our outlook by means of polite learning, and restrains our impulses by means of inward self-control. Even if I wished to stop, I could not do so; yet after I have exhausted all my efforts in pursuit of the goal, there still remains something inaccessible rising up beyond; and though I would fain make towards it, I cannot find the way.
Tzŭ Lu once passed the night in Shih-men, where the gate-keeper said to him: Where do you come from?—Tzŭ Lu replied: From the school of Confucius.—Oh, is he not the man, said the other, who is trying to do what he knows to be impossible?[5]
Ch‘ên K‘ang asked Po Yu,[6]saying: Have you ever received any secret teaching from your father?—He replied: No. But once, when I was passing hurriedly through our hall, I met my father standing alone, and he said: Have you studied the Odes?—I replied, Not yet.—He said: If you do not study the Odes, you will have no conversation.—Thereupon I withdrew and studied the Odes. Another day I met him again standing alone as I hastened through the hall, and he said: Have you studied the Book of Rites?[7]—I replied: Not yet.—He said: If you do not study the Book of Rites, you will have no stability of character.—I withdrew and studied the Book of Rites. These are the two pieces of instruction I have received.—Ch‘ên K‘ang went away rejoicing and said: I asked about one thing and have learned three—somethingthing about the Odes, something about the Rites, and also that the higher type of man has no secrets even with his own son.
Yang Huo wished to have an interview with Confucius, but Confucius would not go to see him. He therefore sent Confucius a sucking-pig as a present.[8]Confucius, however, chose a time when the other was out, to go and pay his respects. But he happened to fall in with him on the road. Thereupon Yang Huo addressed Confucius, saying: Come with me. I have something to say to you. Can he be called truly benevolent, who hugs his jewel to his bosom and allows his country to drift into confusion?—He cannot, was the reply.—Can he be called truly wise, who wishes to engage in public affairs, yet loses several opportunities of doing so?—He cannot.—Well, rejoined Yang Huo, the days and months are fleeting by, and the years will not wait for us.—True, replied Confucius; I will presently take office.[9]
The eccentric Chieh Yü[10]of the Ch‘u State passed Confucius' carriage, singing: O phœnix! O phœnix! How has thy virtue fallen! The past need no longer be a subject of reproof, but against the future it is still possible to provide. Desist, desist! Great is the danger of those who now engage in government.—Confucius alighted, wishing to speak with him, but Chieh Yu hastened rapidly away, and he was unable to get speech of him.
Ch‘ang Chü and Chieh Ni[11]were working together in the fields when Confucius passed by and sent Tzŭ Lu to ascertain from them the whereabouts of the ford. Ch‘ang Chü asked: Who is that man holding the reins?—That is Confucius, replied Tzŭ Lu.—Is it Confucius of the Lu State?—Yes.—Then surelyheis the man to know where the ford is.[12]—Tzŭ Lu then questioned Chieh Ni. Chieh Ni said: Who are you, Sir?—I am Chung Yu.—Are you a disciple of Confucius of the Lu State?—He replied: I am.—The whole Empire, said Chieh Ni, is rushing head-long to destruction, and who is there that will reform it? As for you, instead of following aman who withdraws from prince after prince in succession, would it not be better to follow a man who has withdrawn from the world altogether?—And he went on hoeing without a pause. Tzŭ Lu went back and reported these remarks, whereupon the Master looked surprised and said: We cannot join the company of birds and beasts. If I am not to associate with these men of the ruling class, with whom am I to associate?[13]If right principles prevailed in the Empire, then indeed there would be no need for me to reform it.
Shu-sun Wu-shu,[14]speaking to the ministers at Court, said: Tzŭ Kung is a greater sage than Confucius.—Tzŭ-fu Ching-po[15]repeated this to Tzŭ Kung, who said: Let me use the simile of a house surrounded by a wall. My wall rises only to the height of a man's shoulders, so that any one can look over and see the excellence ofthe building within. But my Master's wall is many fathoms in height, so that one who fails to find the gate of entry cannot see the beauties of the temple nor the rich apparel of the officiating priests. It may be that only a few will succeed in finding the gate. Need we, then, be surprised at His Excellency's remark?
Shu-sun Wu-shu was disparaging Confucius. Tzŭ Kung said: It is no good. Confucius is proof against detraction. The wisdom of other men is like hills and mountain-peaks, which however high can still be scaled. But Confucius is like the sun or the moon, which can never be reached by the foot of man. A man may want to cut himself off from their light, but what harm will that do to the sun or the moon? It only shows very plainly that he has no notion of the measurement of capacity.
[1]This was on the borders of the Wei State, whither Confucius, with a small band of disciples, was retiring, heavy of heart, after his discomfiture in Lu.
[1]This was on the borders of the Wei State, whither Confucius, with a small band of disciples, was retiring, heavy of heart, after his discomfiture in Lu.
[2]Literally, "is going to use him as a bell with a wooden clapper"—this being the instrument used in making announcements or to call the people together. The friendly prefect's prophecy was to be fulfilled more wonderfully than ever he could have imagined. Never, perhaps, in the history of the human race has one man exerted such an enormous influence for good on after generations.
[2]Literally, "is going to use him as a bell with a wooden clapper"—this being the instrument used in making announcements or to call the people together. The friendly prefect's prophecy was to be fulfilled more wonderfully than ever he could have imagined. Never, perhaps, in the history of the human race has one man exerted such an enormous influence for good on after generations.
[3]Legge's rendering, "My doctrine is that of an all-pervading unity," is quite untenable, and no other translator has followed him here. The logic of the passage obviously requires the meaning given above.
[3]Legge's rendering, "My doctrine is that of an all-pervading unity," is quite untenable, and no other translator has followed him here. The logic of the passage obviously requires the meaning given above.
[4]This saying should be compared with those onpp. 91and 69. It is generally acclaimed as the best epitome of Confucian teaching, yet it was reserved for Mr. Ku Hung-ming, a Chinaman, to give the first correct translation of it in English. The two important words arechungandshu, "conscientiousness" and "charity," for which see notes onpp. 58and69. Legge's version, "To be true to the principles of our nature and the benevolent exercise of them to others," though ponderous, would seem to have hit the true meaning, had he not spoilt it by a note to the effect that shu is "duty-doing on the principle of reciprocity." It has nothing on earth to do with reciprocity, being in fact that disinterested love of one's neighbour which was preached five hundred years later in Palestine. The other precept, embodied in the word chung, is exactly Shakespeare's "To thine own self be true"—a noble moral conception for which, obscured as it has been by bungling translators, Confucius has never yet received full credit.
[4]This saying should be compared with those onpp. 91and 69. It is generally acclaimed as the best epitome of Confucian teaching, yet it was reserved for Mr. Ku Hung-ming, a Chinaman, to give the first correct translation of it in English. The two important words arechungandshu, "conscientiousness" and "charity," for which see notes onpp. 58and69. Legge's version, "To be true to the principles of our nature and the benevolent exercise of them to others," though ponderous, would seem to have hit the true meaning, had he not spoilt it by a note to the effect that shu is "duty-doing on the principle of reciprocity." It has nothing on earth to do with reciprocity, being in fact that disinterested love of one's neighbour which was preached five hundred years later in Palestine. The other precept, embodied in the word chung, is exactly Shakespeare's "To thine own self be true"—a noble moral conception for which, obscured as it has been by bungling translators, Confucius has never yet received full credit.
[5]The age in which Confucius lived was so given over to the forces of disorder, militarism and intrigue, and the chances of a moral reformer were regarded as so hopeless, that it was a common thing for men of principle to retire from public affairs altogether, and either lead the sequestered life of a hermit or take to some mean employment for a living. The gate-keeper here is said to have been one of this class. Confucius, however, was made of sterner stuff, and it may be claimed that he did ultimately, through sheer force of character, succeed in achieving the "impossible."
[5]The age in which Confucius lived was so given over to the forces of disorder, militarism and intrigue, and the chances of a moral reformer were regarded as so hopeless, that it was a common thing for men of principle to retire from public affairs altogether, and either lead the sequestered life of a hermit or take to some mean employment for a living. The gate-keeper here is said to have been one of this class. Confucius, however, was made of sterner stuff, and it may be claimed that he did ultimately, through sheer force of character, succeed in achieving the "impossible."
[6]The "style" or familiar name of K‘ung Li, the only son of Confucius.
[6]The "style" or familiar name of K‘ung Li, the only son of Confucius.
[7]Lihere is obviously the name of a book, and not "the rules of propriety" or even "the arts," as Legge and Mr. Ku Hung-ming respectively take it. At the same time, we must be careful not to identify it with the now existingLi Chior Book of Rites, which did not take shape until a much later period.
[7]Lihere is obviously the name of a book, and not "the rules of propriety" or even "the arts," as Legge and Mr. Ku Hung-ming respectively take it. At the same time, we must be careful not to identify it with the now existingLi Chior Book of Rites, which did not take shape until a much later period.
[8]Because etiquette would require an acknowledgment of the gift at the donor's house.
[8]Because etiquette would require an acknowledgment of the gift at the donor's house.
[9]This episode is probably to be referred to the year 502 B.C., when Yang Huo, the nominal subordinate of Chi Huan Tzu (himself of usurping tendencies, see Introduction,p. 15), was in open rebellion and seemed likely to become master of the whole state of Lu. He was anxious to enlist the prestige of a man like Confucius on his side, but the latter steadily refused to countenance his schemes. In the following year, Yang Huo was ejected from the state, and gratitude impelled the Duke to offer a governorship to Confucius.
[9]This episode is probably to be referred to the year 502 B.C., when Yang Huo, the nominal subordinate of Chi Huan Tzu (himself of usurping tendencies, see Introduction,p. 15), was in open rebellion and seemed likely to become master of the whole state of Lu. He was anxious to enlist the prestige of a man like Confucius on his side, but the latter steadily refused to countenance his schemes. In the following year, Yang Huo was ejected from the state, and gratitude impelled the Duke to offer a governorship to Confucius.
[10]Apparently a Taoist, who pinned his faith to Lao Tzŭ's newly enunciated doctrine of inaction.
[10]Apparently a Taoist, who pinned his faith to Lao Tzŭ's newly enunciated doctrine of inaction.
[11]Also Taoist recluses.
[11]Also Taoist recluses.
[12]This is said to be a sneer at the restlessness which kept Confucius wandering all over the country, so that no place could be unfamiliar to him.
[12]This is said to be a sneer at the restlessness which kept Confucius wandering all over the country, so that no place could be unfamiliar to him.
[13]The idea is, "Every man to his own trade. Why should I not then busy myself with government—the subject to which I have devoted my life?" I do not agree with Legge that the compiler of this chapter could not have been a disciple of the sage. Confucius successfully refutes thelaisser-faireargument of the hermit, who would dissuade him from reform on the strange and unsatisfactory ground that the world's affairs were in a thoroughly bad state. To any one but a Taoist it would be evident that this was the very time for reform.
[13]The idea is, "Every man to his own trade. Why should I not then busy myself with government—the subject to which I have devoted my life?" I do not agree with Legge that the compiler of this chapter could not have been a disciple of the sage. Confucius successfully refutes thelaisser-faireargument of the hermit, who would dissuade him from reform on the strange and unsatisfactory ground that the world's affairs were in a thoroughly bad state. To any one but a Taoist it would be evident that this was the very time for reform.
[14]A leading member of one of the three great families in the Lu State.
[14]A leading member of one of the three great families in the Lu State.
[15]A high official.
[15]A high official.
Yu Tzŭ said: It is seldom that good sons and brothers are given to insubordinate conduct. That those who dislike insubordinate conduct should be ready to foment sedition, is something absolutely unknown. The wise man attends to the root; for if this be properly set, virtue will spring from it. And what is the root of all goodness but filial piety and fraternal love?
Tsêng Tzŭ said: There are three points on which I daily examine myself:—Have I been conscientious in working for others? Have I been truthful in my intercourse with my friends? Have I practised what I preach?
Tzŭ Hsia said: The man who can appreciate moral worth and disengage his mind from sensual passion; who can put forth his utmost strength to serve his parents, and lay down his life to serve his prince; who speaks sincerely in his intercourse with friends:—such a man, though the world may call him untaught, has in my opinion received the best and highest education.
Tzŭ Kung said: What do you say of the poor man who refuses to flatter, and of the rich manwho is free from pride?—They are well enough, replied the Master; but better still is the poor man who is cheerful, and the rich man who cherishes the inner principle of harmony and self-control.—Tzŭ Kung said: One must "cut and then carve, chisel and then polish," as the Odes have it. Does not this passage illustrate what you say?—The Master exclaimed: Here is somebody at last with whom I can really discuss the Odes. Refer him to any old verse, and he will see its application.[1]
Tzŭ Hsia asked, saying: What is the meaning of the passage:
"What dimples in her witching smile!What lovely eyes, clear white and black!Simplicity sets off her ornaments"?
The Master replied: You must have a plain background before you can lay on the colours.—Rules of ceremony then require a background?—Ah! exclaimed the Master, Shang always seizes my drift. Here at any rate is some one with whom I can discuss the Odes.[2]
Tzŭ Yu said: Too much fault-finding with princes entails disgrace; with friends, it brings estrangement.
The Master wanted to employ Ch'i-tiao K'ai in the business of government, but the latter said: No, I cannot yet sufficiently trust myself.—The Master was pleased with the reply.
Once when Yen Yüan and Chi Lu were standing by, the Master said: Come, tell me, each of you, the wish of your hearts.—Tzŭ Lu said: I should like to have carriages and horses and fine fur garments, and share them with my friends; nor would I mind if they were worn out in this way.— Yen Yüan said: My wish is to make no parade of goodness and no display of toilsome service rendered.[3]—Tzŭ Lu then said: I should like, Sir, to hear your own wishes. The Master said: To comfort the aged, to win the confidence of my friends, to love and cherish the young.
The Master said: Yung might well be made a prince.[4]Chung Kung asked a question about Tzŭ-sang Po-tzŭ. The Master replied: He is a good man on the whole, though easy-going.—Chung Kung rejoined: Is it not excusable for a man who is strict in his own habits to be easy-going in dealing with the people under him?But if he becomes easy-going in his own habits as well as in his practice abroad, this is surely too much of a good thing.—The Master said: Yung's words are true.
Jan Yu asked: Is our Master for or against the Prince of Wei?[5]—Oh, said Tzŭ Kung, I will ask him that.—He went in and said: What sort of men were Po I and Shu Ch'i?[6]—They were two ancient worthies, was the reply.—Did they ever repine? he asked.—They made perfect virtue their aim, and they attained it. Why then should they repine?—Tzŭ Kung went out again and said: Our Master is not for the Prince.
Tsêng Tzŭ said: Ability asking instruction of incompetence, abundance sitting at the feet of insufficiency, a man of every virtue who thought he had none, solid in character yet making himself out a cypher, trespassed against but never retaliating—such was the humble state of mind in which my late friend[7]spent his life.
Tsêng Tzŭ said: If a man can safely be entrusted with the care of a young orphan prince, or with the government of a large province, and if the approach of a great emergency cannot shake his resolution, is he not a man of theprincely type? Of the princely type he is indeed!
The authorities of Lu were proposing to reconstruct the Long Treasury. Min Tzŭ-ch‘ien said: Why not restore it, rather, in the ancient style? Why is it necessary to renovate it altogether?—The Master said: This man is no talker, but when he does speak, he speaks to the purpose.
Ssŭ-ma Niu lamenting said: All other men have brothers; I alone have none.—Tzŭ Hsia said to him: I have heard it said that life and death are divine dispensations, that wealth and rank depend on the will of God. The higher type of man is unfailingly attentive to his own conduct, and shows respect and true courtesy to others. Thus all within the four seas[8]are his brethren. How then should he grieve at having no brothers?
Chi Tzŭ-ch‘êng[9]said: The higher type of man is possessed of solid qualities, and that is all. What has he to do with the ornamental?—Tzŭ Kung replied: I am sorry, Sir, to hear you say such a thing about the higher type of man; for a four-horse chariot cannot overtake the spoken word.[10]The value of the ornament and the valueof the substance are closely connected. Stripped of hair, the hide of a tiger or a leopard is very like the hide of a dog or a sheep.
Duke Ai asked Yu Jo, saying: It has been a year of famine. My exchequer is Low. What am I to do?—Yu Jo replied: Why not collect tithes?—Why, said the Duke, with a tax of two-tenths I still have not enough. How am I to make one-tenth do?—If the people have plenty, was the reply, how can the Prince alone be in want? But if the people are in want, how can the Prince alone have plenty?[11]
Tsêng Tzŭ said of the higher type of man that his culture tended to bring him into communion with friends, and his friendships tended to heighten his altruism.
The disciples of Tzŭ Hsia asked Tzŭ Chang about the principles which should govern friendship. Tzŭ Chang said: What is Tzŭ Hsia's opinion?—They replied: Tzŭ Hsia says, Associate with those who come up to your standard; reject all those who do not.—This, said Tzŭ Chang, is different from what I have been taught. The nobler sort of man honours the virtuous and wise, but he admits to his society all men without distinction. He admires the good, but he also pities the weaker brethren. Am I a man of great wisdom and goodness?—then who isthere among my fellow-men that I will not bear with? Or am I neither wise nor good?—then other men will reject me. How can one justify this rejection of others?[12]
Tzŭ Hsia said: The inferior type of man always tries to gloss over his faults.
Tzŭ Hsia said: The wise man will gain the confidence of the people before laying burdens upon them; otherwise, they will consider it oppression. He will gain the confidence of his sovereign before censuring his actions; otherwise, the latter will consider it mere libel and abuse.
Tzŭ Hsia said: He who does not transgress the larger principles of virtuous conduct may be excused for disregarding the boundary line in matters of smaller import.
Tzŭ Yu said: The followers and disciples of Tzŭ Hsia are trained well enough in sprinkling and sweeping the floor, in responding and answering questions, in entering and leaving a room. But these are mere accessories. Of fundamentals they are totally ignorant. How can this be considered enough?—Tzŭ Hsia, hearing of these remarks, said: Ah! Yen Yu is mistaken. It is not the way of the wise teacher to distinguish between subjects of first-class importance, which must be taught, and subjects of secondary importance, which may be neglected. He cultivates minds just as he would cultivate plants, each species requiring separate treatment. It cannot be the wise man's way to produce confusion and error. He only is inspired who teaches methodically, having a beginning and an end.
Tzŭ Yu said: Let the official who has time to spare devote it to study; let the student who has time to spare devote it to public affairs.
Tzŭ Yu said: The rites of mourning should not extend beyond the expression of heartfelt grief.
The chief of the Mêng family having appointed Yang Fu to be Criminal Judge, the latter went to Tsêng Tzŭ for advice. Tsêng Tzŭ said: Our rulers have lost their way, and the people have long been scattered and distracted. When you discover the facts of a crime, be not moved with joy but rather with pity and grief.
Tzŭ Kung said: The mistakes of a great and good man are like eclipses of the sun and moon: his failing is seen by all, and when he repairs it, all look up to him with awe.
[1]Tzŭ Kung, who had passed from poverty to affluence, wished to draw attention to his own freedom from the vices characteristic of each state, but his Master recommends the pursuit of virtue in a more positive form. The quotation from the Odes merely enforces the necessity of unceasing labour in the matter of self-improvement. Confucius was always delighted with an apt illustration from his favourite book.
[1]Tzŭ Kung, who had passed from poverty to affluence, wished to draw attention to his own freedom from the vices characteristic of each state, but his Master recommends the pursuit of virtue in a more positive form. The quotation from the Odes merely enforces the necessity of unceasing labour in the matter of self-improvement. Confucius was always delighted with an apt illustration from his favourite book.
[2]The Chinese of the above is as usual extremely concise. For several turns of phrase I am indebted to Mr. Jennings's translation.
[2]The Chinese of the above is as usual extremely concise. For several turns of phrase I am indebted to Mr. Jennings's translation.
[3]Literally, "display toil." The meaning seems to be that of the Tacitean phrase "exprobrare beneficia."
[3]Literally, "display toil." The meaning seems to be that of the Tacitean phrase "exprobrare beneficia."
[4]Literally, "one who faces south"—the customary position for royalty enthroned.
[4]Literally, "one who faces south"—the customary position for royalty enthroned.
[5]The reigning duke, who had succeeded his grandfather and was now opposing his father's attempts to return from exile and secure the throne. Seep. 43.
[5]The reigning duke, who had succeeded his grandfather and was now opposing his father's attempts to return from exile and secure the throne. Seep. 43.
[6]Seenoteonp. 74.
[6]Seenoteonp. 74.
[7]The disciple Yen Hui.
[7]The disciple Yen Hui.
[8]Believed to constitute the boundaries of the habitable earth, like Homer's Ocean-river. Hence the phrase is used as a synonym for the Chinese Empire.
[8]Believed to constitute the boundaries of the habitable earth, like Homer's Ocean-river. Hence the phrase is used as a synonym for the Chinese Empire.
[9]A minister in the Wei State.
[9]A minister in the Wei State.
[10]A proverb.
[10]A proverb.
[11]A rebuke to the Prince for his greed in a time of distress.
[11]A rebuke to the Prince for his greed in a time of distress.
[12]Each pedagogue has seized only one side of the truth. We need not reject any of our fellow-men, and yet show discrimination in the choice of our associates. See the first saying onp. 53, where Confucius, clearer-headed than his disciples, puts the matter in a nutshell.
[12]Each pedagogue has seized only one side of the truth. We need not reject any of our fellow-men, and yet show discrimination in the choice of our associates. See the first saying onp. 53, where Confucius, clearer-headed than his disciples, puts the matter in a nutshell.