Footnotes[26]The men of virtuous life were Yen Yuen (Hwúi), Min Tsz-k‘ien, Yen Pih-niu, and Chung-kung (Yen Yung); the speakers and debaters were Tsai Wo and Tsz-kung; the (capable) government servants were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hiá.[27]Lit., capped ones. At twenty they underwent the ceremony of capping, and were considered men.[28]I.e., before the altars, where offerings were placed with prayer for rain. A religious dance.
[26]The men of virtuous life were Yen Yuen (Hwúi), Min Tsz-k‘ien, Yen Pih-niu, and Chung-kung (Yen Yung); the speakers and debaters were Tsai Wo and Tsz-kung; the (capable) government servants were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hiá.
[27]Lit., capped ones. At twenty they underwent the ceremony of capping, and were considered men.
[28]I.e., before the altars, where offerings were placed with prayer for rain. A religious dance.
Yen yuen was asking about man's proper regard for his fellow-man. The Master said to him, "Self-control, and a habit of falling back upon propriety, virtually effect it. Let these conditions be fulfilled for one day, and every one round will betake himself to the duty. Is it to begin in one's self, or think you, indeed! it is to begin in others?"
"I wanted you to be good enough," said Yen Yuen, "to give me a brief synopsis of it."
Then said the Master, "Without Propriety use not your eyes; without it use not your ears, nor your tongue, nor a limb of your body."
"I may be lacking in diligence," said Yen Yuen, "but with your favor I will endeavor to carry out this advice."
Chung-kung asked about man's proper regard for his fellows.
To him the Master replied thus: "When you go forth from your door, be as if you were meeting some guest of importance. When you are making use of the common people (for State purposes), be as if you were taking part in a great religious function. Do not set before others what you do not desire yourself. Let there be no resentful feelings against you when you are away in the country, and none when at home."
"I may lack diligence," said Chung-kung, "but with your favor I will endeavor to carry out this advice."
Sz-ma Niu asked the like question. The answer he receivedwas this: "The words of the man who has a proper regard for his fellows are uttered with difficulty."
"'His words—uttered with difficulty?'" he echoed, in surprise. "Is that what is meant by proper regard for one's fellow-creatures?"
"Where there is difficulty in doing," the Master replied, "will there not be some difficulty in utterance?"
The same disciple put a question about the "superior man." "Superior men," he replied, "are free from trouble and apprehension."
"'Free from trouble and apprehension!'" said he. "Does that make them 'superior men'?"
The Master added, "Where there is found, upon introspection, to be no chronic disease, how shall there be any trouble? how shall there be any apprehension?"
The same disciple, being in trouble, remarked, "I am alone in having no brother, while all else have theirs—younger or elder."
Tsz-hiá said to him, "I have heard this: 'Death and life have destined times; wealth and honors rest with Heaven. Let the superior man keep watch over himself without ceasing, showing deference to others, with propriety of manners—and all within the four seas will be his brethren. How should he be distressed for lack of brothers!'"[29]
Tsz-chang asked what sort of man might be termed "enlightened."
The Master replied, "That man with whom drenching slander and cutting calumny gain no currency may well be called enlightened. Ay, he with whom such things make no way may well be called enlightened in the extreme."
Tsz-kung put a question relative to government. In reply the Master mentioned three essentials:—sufficient food, sufficient armament, and the people's confidence.
"But," said the disciple, "if you cannot really have all three, and one has to be given up, which would you give up first?"
"The armament," he replied.
"And if you are obliged to give up one of the remaining two, which would it be?"
"The food," said he. "Death has been the portion of all men from of old. Without the people's trust nothing can stand."
Kih Tsz-shing once said, "Give me the inborn qualities of a gentleman, and I want no more. How are such to come from book-learning?"
Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A gentleman!—But 'a team of four can ne'er o'ertake the tongue!' Literary accomplishments are much the same as inborn qualities, and inborn qualities as literary accomplishments. A tiger's or leopard's skin without the hair might be a dog's or sheep's when so made bare."
Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and there is an insufficiency for Ways and Means—what am I to do?"
"Why not apply the Tithing Statute?" said the minister.
"But two tithings would not be enough for my purposes," said the duke; "what would be the good of applying the Statute?"
The minister replied, "So long as the people have enough left for themselves, who of them will allow their prince to be without enough? But—when the people have not enough, who will allow their prince all that he wants?"
Tsz-chang was asking how the standard of virtue was to be raised, and how to discern what was illusory or misleading. The Master's answer was, "Give a foremost place to honesty and faithfulness, and tread the path of righteousness, and you will raise the standard of virtue. As todiscerning what is illusory, here is an example of an illusion:—Whom you love you wish to live; whom you hate you wish to die. To have wished the same person to live and also to be dead—there is an illusion for you."
Duke King of Ts‘i consulted Confucius about government. His answer was, "Let a prince be a prince, and ministers be ministers; let fathers be fathers, and sons be sons."
"Good!" exclaimed the duke; "truly if a prince fail to be a prince, and ministers to be ministers, and if fathers be not fathers, and sons not sons, then, even though I may have my allowance of grain, should I ever be able to relish it?"
"The man to decide a cause with half a word," exclaimed the Master, "is Tsz-lu!"
Tsz-lu never let a night pass between promise and performance.
"In hearing causes, I am like other men," said the Master. "The great point is—to prevent litigation."
Tsz-chang having raised some question about government, the Master said to him, "In the settlement of its principles be unwearied; in its administration—see to that loyally."
"The man of wide research," said he, "who also restrains himself by the Rules of Propriety, is not likely to transgress."
Again, "The noble-minded man makes the most of others' good qualities, not the worst of their bad ones. Men of small mind do the reverse of this."
Ki K‘ang was consulting him about the direction of public affairs. Confucius answered him, "A director should be himself correct. If you, sir, as a leader show correctness, who will dare not to be correct?"
Ki K‘ang, being much troubled on account of robbers abroad, consulted Confucius on the matter. He receivedthis reply: "If you, sir, were not covetous, neither would they steal, even were you to bribe them to do so."
Ki K‘ang, when consulting Confucius about the government, said, "Suppose I were to put to death the disorderly for the better encouragement of the orderly—what say you to that?"
"Sir," replied Confucius, "in the administration of government why resort to capital punishment? Covet what is good, and the people will be good. The virtue of the noble-minded man is as the wind, and that of inferior men as grass; the grass must bend, when the wind blows upon it."
Tsz-chang asked how otherwise he would describe the learned official who might be termed influential.
"What, I wonder, do you mean by one who is influential?" said the Master.
"I mean," replied the disciple, "one who is sure to have a reputation throughout the country, as well as at home."
"That," said the Master, "is reputation, not influence. The influential man, then, if he be one who is genuinely straightforward and loves what is just and right, a discriminator of men's words, and an observer of their looks, and in honor careful to prefer others to himself—will certainly have influence, both throughout the country and at home. The man of mere reputation, on the other hand, who speciously affects philanthropy, though in his way of procedure he acts contrary to it, while yet quite evidently engrossed with that virtue—will certainly have reputation, both in the country and at home."
Fan Ch‘i, strolling with him over the ground below the place of the rain-dance, said to him, "I venture to ask how to raise the standard of virtue, how to reform dissolute habits, and how to discern what is illusory?"
"Ah! a good question indeed!" he exclaimed. "Well, is not putting duty first, and success second, a way of raisingthe standard of virtue? And is not attacking the evil in one's self, and not the evil which is in others, a way of reforming dissolute habits? And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving in the consequences those who are near and dear to him—is not that an illusion?"
The same disciple asked him what was meant by "a right regard for one's fellow-creatures." He replied, "It is love to man."
Asked by him again what was meant by wisdom, he replied, "It is knowledge of man."
Fan Ch‘i did not quite grasp his meaning.
The Master went on to say, "Lift up the straight, set aside the crooked, so can you make the crooked straight."
Fan Ch‘i left him, and meeting with Tsz-hiá he said, "I had an interview just now with the Master, and I asked him what wisdom was. In his answer he said, 'Lift up the straight, set aside the crooked, and so can you make the crooked straight.' What was his meaning?"
"Ah! words rich in meaning, those," said the other. "When Shun was emperor, and was selecting his men from among the multitude, he 'lifted up' Káu-yáu; and men devoid of right feelings towards their kind went far away. And when T‘ang was emperor, and chose out his men from the crowd, he 'lifted up' I-yin—with the same result."
Tsz-kung was consulting him about a friend. "Speak to him frankly, and respectfully," said the Master, "and gently lead him on. If you do not succeed, then stop; do not submit yourself to indignity."
The learned Tsang observed, "In the society of books the 'superior man' collects his friends; in the society of his friends he is furthering good-will among men."
Footnote[29]From Confucius, it is generally thought.
[29]From Confucius, it is generally thought.
Tsz-lu was asking about government. "Lead the way in it," said the Master, "and work hard at it."
Requested to say more, he added, "And do not tire of it."
Chung-kung, on being made first minister to the Chief of the Ki family, consulted the Master about government, and to him he said, "Let the heads of offices be heads. Excuse small faults. Promote men of sagacity and talent."
"But," he asked, "how am I to know the sagacious and talented, before promoting them?"
"Promote those whom you do know," said the Master.
"As to those of whom you are uncertain, will others omit to notice them?"
Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting for you to act for him in his government, what is it your intention to take in hand first?"
"One thing of necessity," he answered—"the rectification of terms."
"That!" exclaimed Tsz-lu. "How far away you are, sir! Why such rectification?"
"What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would be a little reserved and reticent in matters which he does not understand. If terms be incorrect, language will be incongruous; and if language be incongruous, deeds will be imperfect. So, again, when deeds are imperfect, propriety and harmony cannot prevail, and when this is the case laws relating to crime will fail in their aim; and if these last so fail, the people will notknow where to set hand or foot. Hence, a man of superior mind, certain first of his terms, is fitted to speak; and being certain of what he says can proceed upon it. In the language of such a person there is nothing heedlessly irregular—and that is the sum of the matter."
Fan Ch‘i requested that he might learn something of husbandry. "For that," said the Master, "I am not equal to an old husbandman." Might he then learn something of gardening? he asked. "I am not equal to an old gardener," was the reply.
"A man of little mind, that!" said the Master, when Fan Ch‘i had gone out. "Let a man who is set over the people love propriety, and they will not presume to be disrespectful. Let him be a lover of righteousness, and they will not presume to be aught but submissive. Let him love faithfulness and truth, and they will not presume not to lend him their hearty assistance. Ah, if all this only were so, the people from all sides would come to such a one, carrying their children on their backs. What need to turn his hand to husbandry?
"Though a man," said he, "could hum through the Odes—the three hundred—yet should show himself unskilled when given some administrative work to do for his country; though he might know much of that other lore, yet if, when sent on a mission to any quarter, he could answer no question personally and unaided, what after all is he good for?
"Let a leader," said he, "show rectitude in his own personal character, and even without directions from him things will go well. If he be not personally upright, his directions will not be complied with."
Once he made the remark, "The governments of Lu and of Wei are in brotherhood."
Of King, a son of the Duke of Wei, he observed that "he managed his household matters well. On his cominginto possession, he thought, 'What a strange conglomeration!'—Coming to possess a little more, it was, 'Strange, such a result!' And when he became wealthy, 'Strange, such elegance!'"
The Master was on a journey to Wei, and Yen Yu was driving him. "What multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are so numerous, what more would you do for them?"
"Enrich them," replied the Master.
"And after enriching them, what more would you do for them?"
"Instruct them."
"Were any one of our princes to employ me," he said, "after a twelvemonth I might have made some tolerable progress; but give me three years, and my work should be done."
Again, "How true is that saying, 'Let good men have the management of a country for a century, and they would be adequate to cope with evil-doers, and thus do away with capital punishments.'"
Again, "Suppose the ruler to possess true kingly qualities, then surely after one generation there would be good-will among men."
Again, "Let a ruler but see to his own rectitude, and what trouble will he then have in the work before him? If he be unable to rectify himself, how is he to rectify others?"
Once when Yen Yu was leaving the Court, the Master accosted him. "Why so late?" he asked. "Busy with legislation," Yen replied. "The details of it," suggested the Master; "had it been legislation, I should have been there to hear it, even though I am not in office."
Duke Ting asked if there were one sentence which, if acted upon, might have the effect of making a country prosperous.
Confucius answered, "A sentence could hardly be supposed to do so much as that. But there is a proverb people use which says, 'To play the prince is hard, to play the minister not easy.' Assuming that it is understood that 'to play the prince is hard,' would it not be probable that with that one sentence the country should be made to prosper?"
"Is there, then," he asked, "one sentence which, if acted upon, would have the effect of ruining a country?"
Confucius again replied, "A sentence could hardly be supposed to do so much as that. But there is a proverb men have which says, 'Not gladly would I play the prince, unless my words were ne'er withstood.' Assuming that the words were good, and that none withstood them, would not that also be good? But assuming that they were not good, and yet none withstood them, would it not be probable that with that one saying he would work his country's ruin?"
When the Duke of Sheh consulted him about government, he replied, "Where the near are gratified, the war will follow."
When Tsz-hiá became governor of Kü-fu, and consulted him about government, he answered, "Do not wish for speedy results. Do not look at trivial advantages. If you wish for speedy results, they will not be far-reaching; and if you regard trivial advantages you will not successfully deal with important affairs."
The Duke of Sheh in a conversation with Confucius said, "There are some straightforward persons in my neighborhood. If a father has stolen a sheep, the son will give evidence against him."
"Straightforward people in my neighborhood are different from those," said Confucius. "The father will hold a thing secret on his son's behalf, and the son does the same for his father. They are on their way to becoming straightforward."
Fan Ch‘i was asking him about duty to one's fellow-men. "Be courteous," he replied, "in your private sphere; be serious in any duty you take in hand to do; be leal-hearted in your intercourse with others. Even though you were to go amongst the wild tribes, it would not be right for you to neglect these duties."
In answer to Tsz-kung, who asked, "how he would characterize one who could fitly be called 'learned official,'" the Master said, "He may be so-called who in his private life is affected with a sense of his own unworthiness, and who, when sent on a mission to any quarter of the empire, would not disgrace his prince's commands."
"May I presume," said his questioner, "to ask what sort you would put next to such?"
"Him who is spoken of by his kinsmen as a dutiful son, and whom the folks of his neighborhood call 'good brother.'"
"May I still venture to ask whom you would place next in order?"
"Such as are sure to be true to their word, and effective in their work—who are given to hammering, as it were, upon one note—of inferior calibre indeed, but fit enough, I think, to be ranked next."
"How would you describe those who are at present in the government service?"
"Ugh! mere peck and panier men!—not worth taking into the reckoning."
Once he remarked, "If I cannot getvia mediamen to impart instruction to, then I must of course take the impetuous and undisciplined! The impetuous ones will at least go forward and lay hold on things; and the undisciplined have at least something in them which needs to be brought out."
"The Southerners," said he, "have the proverb, 'The man who sticks not to rule will never make a charm-workeror a medical man.' Good!—'Whoever is intermittent in his practise of virtue will live to be ashamed of it.' Without prognostication," he added, "that will indeed be so."
"The nobler-minded man," he remarked, "will be agreeable even when he disagrees; the small-minded man will agree and be disagreeable."
Tsz-kung was consulting him, and asked, "What say you of a person who was liked by all in his village?"
"That will scarcely do," he answered.
"What, then, if they all disliked him?"
"That, too," said he, "is scarcely enough. Better if he were liked by the good folk in the village, and disliked by the bad."
"The superior man," he once observed, "is easy to serve, but difficult to please. Try to please him by the adoption of wrong principles, and you will fail. Also, when such a one employs others, he uses them according to their capacity. The inferior man is, on the other hand, difficult to serve, but easy to please. Try to please him by the adoption of wrong principles, and you will succeed. And when he employs others he requires them to be fully prepared for everything."
Again, "The superior man can be high without being haughty. The inferior man can be haughty if not high."
"The firm, the unflinching, the plain and simple, the slow to speak," said he once, "are approximating towards their duty to their fellow-men."
Tsz-lu asked how he would characterize one who might fitly be called an educated gentleman. The master replied, "He who can properly be so-called will have in him a seriousness of purpose, a habit of controlling himself, and an agreeableness of manner: among his friends and associates the seriousness and the self-control, and among his brethren the agreeableness of manner."
"Let good and able men discipline the people for seven years," said the Master, "and after that they may do to go to war."
But, said he, "To lead an undisciplined people to war—that I call throwing them away."
Yuen Sz asked what might be considered to bring shame on one.
"Pay," said the Master; "pay—ever looking to that, whether the country be well or badly governed."
"When imperiousness, boastfulness, resentments, and covetousness cease to prevail among the people, may it be considered that mutual good-will has been effected?" To this question the Master replied, "A hard thing overcome, it may be considered. But as to the mutual good-will—I cannot tell."
"Learned officials," said he, "who hanker after a home life, are not worthy of being esteemed as such."
Again, "In a country under good government, speak boldly, act boldly. When the land is ill-governed, though you act boldly, let your words be moderate."
Again, "Men of virtue will needs be men of words—will speak out—but men of words are not necessarily men of virtue. They who care for their fellow-men will needs be bold, but the bold may not necessarily be such as care for their fellow-men."
Nan-kung Kwoh, who was consulting Confucius, observed respecting I, the skilful archer, and Ngau, who could propel a boat on dry land, that neither of them died a natural death; while Yu and Tsih, who with their own hands had labored at husbandry, came to wield imperial sway.
The Master gave him no reply. But when the speakerhad gone out he exclaimed, "A superior man, that! A man who values virtue, that!"
"There have been noble-minded men," said he, "who yet were wanting in philanthropy; but never has there been a small-minded man who had philanthropy in him."
He asked, "Can any one refuse to toil for those he loves? Can any one refuse to exhort, who is true-hearted?"
Speaking of the preparation of Government Notifications in his day he said, "P‘i would draw up a rough sketch of what was to be said; the Shishuh then looked it carefully through and put it into proper shape; Tsz-yu next, who was master of the ceremonial of State intercourse, improved and adorned its phrases; and Tsz-ch‘an of Tung-li added his scholarly embellishments thereto."
To some one who asked his opinion of the last-named, he said, "He was a kind-hearted man." Asked what he thought of Tsz-si, he exclaimed, "Alas for him! alas for him!"—Asked again about Kwan Chung, his answer was, "As to him, he once seized the town of P‘in with its three hundred families from the Chief of the Pih clan, who, afterwards reduced to living upon coarse rice, with all his teeth gone, never uttered a word of complaint."
"It is no light thing," said he, "to endure poverty uncomplainingly; and a difficult thing to bear wealth without becoming arrogant."
Respecting Mang Kung-ch‘oh, he said that, while he was fitted for something better than the post of chief officer in the Cháu or Wei families, he was not competent to act as minister in small States like those of T‘ang or Sieh.
Tsz-lu asked how he would describe a perfect man. He replied, "Let a man have the sagacity of Tsang Wu-chung, the freedom from covetousness of Kung-ch‘oh, the boldness of Chwang of P‘in, and the attainments in polite artsof Yen Yu; and gift him further with the graces taught by the 'Books of Rites' and 'Music'—then he may be considered a perfect man. But," said he, "what need of such in these days? The man that may be regarded as perfect now is the one who, seeing some advantage to himself, is mindful of righteousness; who, seeing danger, risks his life; and who, if bound by some covenant of long standing, never forgets its conditions as life goes on."
Respecting Kung-shuh Wan, the Master inquired of Kung-ming Kiá, saying, "Is it true that your master never speaks, never laughs, never takes aught from others?"
"Those who told you that of him," said he, "have gone too far. My master speaks when there is occasion to do so, and men are not surfeited with his speaking. When there is occasion to be merry too, he will laugh, but men have never over much of his laughing. And whenever it is just and right to take things from others, he will take them, but never so as to allow men to think him burdensome." "Is that the case with him?" said the Master. "Can it be so?"
Respecting Tsang Wu-chung the Master said, "When he sought from Lu the appointment of a successor to him, and for this object held on to his possession of the fortified city of Fang—if you say he was not then using constraint towards his prince, I must refuse to believe it."
Duke Wan of Tsin he characterized as "artful but not upright"; and Duke Hwan of Ts'i as "upright but not artful."
Tsz-lu remarked, "When Duke Hwan caused his brother Kiu to be put to death, Shau Hwuh committed suicide, but Kwan Chung did not. I should say he was not a man who had much good-will in him—eh?"
The Master replied, "When Duke Hwan held a great gathering of the feudal lords, dispensing with militaryequipage, it was owing to Kwan Chung's energy that such an event was brought about. Match such good-will as that—match it if you can."
Tsz-kung then spoke up. "But was not Kwan Chung wanting in good-will? He could not give up his life when Duke Hwan caused his brother to be put to death. Besides, he became the duke's counsellor."
"And in acting as his counsellor put him at the head of all the feudal lords," said the Master, "and unified and reformed the whole empire; and the people, even to this day, reap benefit from what he did. Had it not been for him we should have been going about with locks unkempt and buttoning our jackets (like barbarians) on the left. Would you suppose that he should show the same sort of attachment as exists between a poor yokel and his one wife—that he would asphyxiate himself in some sewer, leaving no one the wiser?"
Kung-shuh Wan's steward, who became the high officer Sien, went up accompanied by Wan to the prince's hall of audience.
When Confucius heard of this he remarked, "He may well be esteemed a 'Wan.'"
The Master having made some reference to the lawless ways of Duke Ling of Wei, Ki K‘ang said to him, "If he be like that, how is it he does not ruin his position?"
Confucius answered, "The Chung-shuh, Yu, is charged with the entertainment of visitors and strangers; the priest T‘o has charge of the ancestral temple; and Wang-sun Kiá has the control of the army and its divisions:—with men such as those, how should he come to ruin?"
He once remarked, "He who is unblushing in his words will with difficulty substantiate them."
Ch‘in Shing had slain Duke Kien. Hearing of this, Confucius, after performing his ablutions, went to Court and announced the news to Duke Ngai, saying, "Ch‘in Shinghas slain his prince. May I request that you proceed against him?"
"Inform the Chiefs of the Three Families," said the duke.
Soliloquizing upon this, Confucius said, "Since he uses me to back his ministers,[30]I did not dare not to announce the matter to him; and now he says, 'Inform the Three Chiefs.'"
He went to the Three Chiefs and informed them, but nothing could be done. Whereupon again he said, "Since he uses me to back his ministers, I did not dare not to announce the matter."
Tsz-lu was questioning him as to how he should serve his prince. "Deceive him not, but reprove him," he answered.
"The minds of superior men," he observed, "trend upwards; those of inferior men trend downwards."
Again, "Students of old fixed their eyes upon themselves: now they learn with their eyes upon others."
Kü Pih-yuh despatched a man with a message to Confucius. Confucius gave him a seat, and among other inquiries he asked, "How is your master managing?" "My master," he replied, "has a great wish to be seldom at fault, and as yet he cannot manage it."
"What a messenger!" exclaimed he, admiringly, when the man went out. "What a messenger!"
"When not occupying the office," was a remark of his, "devise not the policy."
The Learned Tsang used to say, "The thoughts of the 'superior man' do not wander from his own office."
"Superior men," said the Master, "are modest in their words, profuse in their deeds."
Again, "There are three attainments of the superior manwhich are beyond me—the being sympathetic without anxiety, wise without scepticism, brave without fear."
"Sir," said Tsz-kung, "that is what you say of yourself."
Whenever Tsz-kung drew comparisons from others, the Master would say, "Ah, how wise and great you must have become! Now I have no time to do that."
Again, "My great concern is, not that men do not know me, but that they cannot."
Again, "If a man refrain from making preparations against his being imposed upon, and from counting upon others' want of good faith towards him, while he is foremost to perceive what is passing—surely that is a wise and good man."
Wi-shang Mau accosted Confucius, saying, "Kiu, how comes it that you manage to go perching and roosting in this way? Is it not because you show yourself so smart a speaker, now?"
"I should not dare do that," said Confucius. "'Tis that I am sick of men's immovableness and deafness to reason."
"In a well-bred horse," said he, "what one admires is not its speed, but its good points."
Some one asked, "What say you of the remark, 'Requite enmity with kindness'?"
"How then," he answered, "would you requite kindness? Requite enmity with straightforwardness, and kindness with kindness."
"Ah! no one knows me!" he once exclaimed.
"Sir," said Tsz-kung, "how comes it to pass that no one knows you?"
"While I murmur not against Heaven," continued the Master, "nor cavil at men; while I stoop to learn and aspire to penetrate into things that are high; yet 'tis Heaven alone knows what I am."
Liáu, a kinsman of the duke, having laid a complaint against Tsz-lu before Ki K‘ang, an officer came to Confuciusto inform him of the fact, and he added, "My lord is certainly having his mind poisoned by his kinsman Liáu, but through my influence perhaps we may yet manage to see him exposed in the market-place or the Court."
"If right principles are to have their course, it is so destined," said the Master; "if they are not to have their course, it is so destined. What can Liáu do against Destiny?"
"There are worthy men," said the Master, "fleeing from the world; some from their district; some from the sight of men's looks; some from the language they hear."
"The men who have risen from their posts and withdrawn in this manner are seven in number."
Tsz-lu, having lodged overnight in Shih-mun, was accosted by the gate-keeper in the morning. "Where from?" he asked. "From Confucius," Tsz-lu responded. "That is the man," said he, "who knows things are not up to the mark, and is making some ado about them, is it not?"
When the Master was in Wei, he was once pounding on the musical stone, when a man with a basket of straw crossed his threshold, and exclaimed, "Ah, there is a heart that feels! Aye, drub the stone!" After which he added, "How vulgar! how he hammers away on one note!—and no one knows him, and he gives up, and all is over!
'Be it deep, our skirts we'll raise to the waist,—Or shallow, then up to the knee.'"
'Be it deep, our skirts we'll raise to the waist,—Or shallow, then up to the knee.'"
"What determination!" said the Master. "Yet it was not hard to do."
Tsz-chang once said to him, "In the 'Book of the Annals' it is stated that while Káu-tsung was in the Mourning Shed he spent the three years without speaking. What is meant by that?"
"Why must you name Káu-tsung?" said the Master. "It was so with all other ancient sovereigns: when one ofthem died, the heads of every department agreed between themselves that they should give ear for three years to the Prime Minister."
"When their betters love the Rules, then the folk are easy tools," was a saying of the Master.
Tsz-lu having asked what made a "superior man," he answered, "Self-culture, with a view to becoming seriously-minded."
"Nothing more than that?" said he.
"Self-culture with a view to the greater satisfaction of others," added the Master.
"That, and yet no more?"
"Self-culture with a view to the greater satisfaction of all the clans and classes," he again added. "Self-culture for the sake of all—a result that, that would almost put Yau and Shun into the shade!"
To Yuen Jang,[31]who was sitting waiting for him in a squatting (disrespectful) posture, the Master delivered himself as follows: "The man who in his youth could show no humility or subordination, who in his prime misses his opportunity, and who when old age comes upon him will not die—that man is a miscreant." And he tapped him on the shin with his staff.
Some one asked about his attendant—a youth from the village of Kiueh—whether he was one who improved. He replied, "I note that he seats himself in the places reserved for his betters, and that when he is walking he keeps abreast with his seniors. He is not one of those who care for improvement: he wants to be a man all at once."
Footnotes[30]Confucius had now retired from office, and this incident occurred only two years before his death.[31]It is a habit with the Chinese, when a number are out walking together, for the eldest to go first, the others pairing off according to their age. It is a custom much older than the time of Confucius.
[30]Confucius had now retired from office, and this incident occurred only two years before his death.
[31]It is a habit with the Chinese, when a number are out walking together, for the eldest to go first, the others pairing off according to their age. It is a custom much older than the time of Confucius.
Duke Ling of Wei was consulting Confucius about army arrangements. His answer was, "Had you asked me about such things as temple requisites, I have learnt that business, but I have not yet studied military matters." And he followed up this reply by leaving on the following day.
After this, during his residence in the State of Ch‘in, his followers, owing to a stoppage of food supply, became so weak and ill that not one of them could stand. Tsz-lu, with indignation pictured on his countenance, exclaimed, "And is a gentleman to suffer starvation?"
"A gentleman," replied the Master, "will endure it unmoved, but a common person breaks out into excesses under it."
Addressing Tsz-kung, the Master said, "You regard me as one who studies and stores up in his mind a multiplicity of things—do you not?"—"I do," he replied; "is it not so?"—"Not at all. I have one idea—one cord on which to string all."
To Tsz-lu he remarked, "They who know Virtue are rare."
"If you would know one who without effort ruled well, was not Shun such a one? What did he indeed do? He bore himself with reverent dignity and undeviatingly 'faced the south,' and that was all."
Tsz-chang was consulting him about making way in life. He answered, "Be true and honest in all you say, and seriously earnest in all you do, and then, even if your countrybe one inhabited by barbarians, South or North, you will make your way. If you do not show yourself thus in word and deed how should you succeed, even in your own district or neighborhood?—When you are afoot, let these two counsels be two companions preceding you, yourself viewing them from behind; when you drive, have them in view as on the yoke of your carriage. Then may you make your way."
Tsz-chang wrote them on the two ends of his cincture.
"Straight was the course of the Annalist Yu," said the Master—"aye, straight as an arrow flies; were the country well governed or ill governed, his was an arrow-like course.
"A man of masterly mind, too, is Kü Pih-yuh! When the land is being rightly governed he will serve; when it is under bad government he is apt to recoil, and brood."
"Not to speak to a man," said he, "to whom you ought to speak, is to lose your man; to speak to one to whom you ought not to speak is to lose your words. Those who are wise will not lose their man, nor yet their words."
Again, "The scholar whose heart is in his work, and who is philanthropic, seeks not to gain a livelihood by any means that will do harm to his philanthropy. There have been men who have destroyed their own lives in the endeavor to bring that virtue in them to perfection."
Tsz-kung asked how to become philanthropic. The Master answered him thus: "A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some wise and good man among those in high office, and make friends with the more humane of its men of education."
Yen Yuen consulted him on the management of a country. He answered:—
"Go by the Hiá Calendar. Have the State carriages like those of the Yin princes. Wear the Chow cap. For yourmusic let that of Shun be used for the posturers. Put away the songs of Ch‘ing, and remove far from you men of artful speech: the Ch‘ing songs are immodest, and artful talkers are dangerous."
Other sayings of the Master:—
"They who care not for the morrow will the sooner have their sorrow.
"Ah, 'tis hopeless! I have not yet met with the man who loves Virtue as he loves Beauty.
"Was not Tsang Wan like one who surreptitiously came by the post he held? He knew the worth of Hwúi of Liu-hiá, and could not stand in his presence.
"Be generous yourself, and exact little from others; then you banish complaints.
"With one who does not come to me inquiring 'What of this?' and 'What of that?' I never can ask 'What of this?' and give him up.
"If a number of students are all day together, and in their conversation never approach the subject of righteousness, but are fond merely of giving currency to smart little sayings, they are difficult indeed to manage.
"When the 'superior man' regards righteousness as the thing material, gives operation to it according to the Rules of Propriety, lets it issue in humility, and become complete in sincerity—there indeed is your superior man!
"The trouble of the superior man will be his own want of ability: it will be no trouble to him that others do not know him.
"Such a man thinks it hard to end his days and leave a name to be no longer named.
"The superior man is exacting of himself; the common man is exacting of others.
"A superior man has self-respect, and does not strive; is sociable, yet no party man.
"He does not promote a man because of his words, or pass over the words because of the man."
Tsz-kung put to him the question, "Is there one word upon which the whole life may proceed?"
The Master replied, "Is not Reciprocity such a word?—what you do not yourself desire, do not put before others."
"So far as I have to do with others, whom do I over-censure? whom do I over-praise? If there be something in them that looks very praiseworthy, that something I put to the test. I would have the men of the present day to walk in the straight path whereby those of the Three Dynasties have walked.
"I have arrived as it were at the annalist's blank page.—Once he who had a horse would lend it to another to mount; now, alas! it is not so.
"Artful speech is the confusion of Virtue. Impatience over little things introduces confusion into great schemes.
"What is disliked by the masses needs inquiring into; so also does that which they have a preference for.
"A man may give breadth to his principles: it is not principles (in themselves) that give breadth to the man.
"Not to retract after committing an error may itself be called error.
"If I have passed the whole day without food and the whole night without sleep, occupied with my thoughts, it profits me nothing: I were better engaged in learning.
"The superior man deliberates upon how he may walk in truth, not upon what he may eat. The farmer may plough, and be on the way to want: the student learns, and is on his way to emolument. To live a right life is the concern of men of nobler minds: poverty gives them none.
"Whatsoever the intellect may attain to, unless the humanity within is powerful enough to keep guard over it, is assuredly lost, even though it be gained.
"If there be intellectual attainments, and the humanity within is powerful enough to keep guard over them, yet, unless (in a ruler) there be dignity in his rule, the people will fail to show him respect.
"Again, given the intellectual attainments, and humanity sufficient to keep watch over them, and also dignity in ruling, yet if his movements be not in accordance with the Rules of Propriety, he is not yet fully qualified.
"The superior man may not be conversant with petty details, and yet may have important matters put into his hands. The inferior man may not be charged with important matters, yet may be conversant with the petty details.
"Good-fellowship is more to men than fire and water. I have seen men stepping into fire and into water, and meeting with death thereby; I have not yet seen a man die from planting his steps in the path of good-fellowship.
"Rely upon good nature. 'Twill not allow precedence even to a teacher.
"The superior man is inflexibly upright, and takes not things upon trust.
"In serving your prince, make your service the serious concern, and let salary be a secondary matter.
"Where instruction is to be given, there must be no distinction of persons.
"Where men's methods are not identical, there can be no planning by one on behalf of another.
"In speaking, perspicuity is all that is needed."
When the blind music-master Mien paid him a visit, on his approaching the steps the Master called out "Steps," and on his coming to the mat, said "Mat." When all in the room were seated, the Master told him "So-and-so is here, so-and-so is here."
When the music-master had left, Tsz-chang said to him, "Is that the way to speak to the music-master?" "Well," he replied, "it is certainly the way to assist him."
The Chief of the Ki family was about to make an onslaught upon the Chuen-yu domain.
Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is about to have an affair with Chuen-yu."
"Yen," said Confucius, "does not the fault lie with you? The Chief of Chuen-yu in times past was appointed lord of the East Mung (mountain); besides, he dwells within the confines of your own State, and is an official of the State-worship; how can you think of making an onslaught upon him?"
"It is the wish of our Chief," said Yen Yu, "not the wish of either of us ministers."
Confucius said, "Yen, there is a sentence of Cháu Jin which runs thus: 'Having made manifest their powers and taken their place in the official list, when they find themselves incompetent they resign; if they cannot be firm when danger threatens the government, nor lend support when it is reeling, of what use then shall they be as Assistants?'—Besides, you are wrong in what you said. When a rhinoceros or tiger breaks out of its cage—when a jewel or tortoise-shell ornament is damaged in its casket—whose fault is it?"
"But," said Yen Yu, "so far as Chuen-yu is concerned, it is now fortified, and it is close to Pi; and if he does not now take it, in another generation it will certainly be a trouble to his descendants."
"Yen!" exclaimed Confucius, "it is a painful thing to asuperior man to have to desist from saying, 'My wish is so-and-so,' and to be obliged to make apologies. For my part, I have learnt this—that rulers of States and heads of Houses are not greatly concerned about their small following, but about the want of equilibrium in it—that they do not concern themselves about their becoming poor, but about the best means of living quietly and contentedly; for where equilibrium is preserved there will be no poverty, where there is harmony their following will not be small, and where there is quiet contentment there will be no decline nor fall. Now if that be the case, it follows that if men in outlying districts are not submissive, then a reform in education and morals will bring them to; and when they have been so won, then will you render them quiet and contented. At the present time you two are Assistants of your Chief; the people in the outlying districts are not submissive, and cannot be brought round. Your dominion is divided, prostrate, dispersed, cleft in pieces, and you as its guardians are powerless. And plans are being made for taking up arms against those who dwell within your own State. I am apprehensive that the sorrow of the Ki family is not to lie in Chuen-yu, but in those within their own screen."
"When the empire is well-ordered," said Confucius, "it is from the emperor that edicts regarding ceremonial, music, and expeditions to quell rebellion go forth. When it is being ill governed, such edicts emanate from the feudal lords; and when the latter is the case, it will be strange if in ten generations there is not a collapse. If they emanate merely from the high officials, it will be strange if the collapse do not come in five generations. When the State-edicts are in the hands of the subsidiary ministers, it will be strange if in three generations there is no collapse.
"When the empire is well-ordered, government is not left in the hands of high officials.
"When the empire is well-ordered, the common people will cease to discuss public matters."
"For five generations," he said, "the revenue has departed from the ducal household. Four generations ago the government fell into the hands of the high officials. Hence, alas! the straitened means of the descendants of the three Hwan families."
"There are," said he, "three kinds of friendships which are profitable, and three which are detrimental. To make friends with the upright, with the trustworthy, with the experienced, is to gain benefit; to make friends with the subtly perverse, with the artfully pliant, with the subtle in speech, is detrimental."
Again, "There are three kinds of pleasure which are profitable, and three which are detrimental. To take pleasure in going regularly through the various branches of Ceremonial and Music, in speaking of others' goodness, in having many worthy wise friends, is profitable. To take pleasure in wild bold pleasures, in idling carelessly about, in the too jovial accompaniments of feasting, is detrimental."
Again, "Three errors there be, into which they who wait upon their superior may fall:—(1) to speak before the opportunity comes to them to speak, which I call heedless haste; (2) refraining from speaking when the opportunity has come, which I call concealment; and (3) speaking, regardless of the mood he is in, which I call blindness."
Again, "Three things a superior should guard against:—(1) against the lusts of the flesh in his earlier years while the vital powers are not fully developed and fixed; (2) against the spirit of combativeness when he has come to the age of robust manhood and when the vital powers are matured and strong, and (3) against ambitiousness when old age has come on and the vital powers have become weak and decayed."
"Three things also such a man greatly reveres:—(1) the ordinances of Heaven, (2) great men, (3) words of sages. The inferior man knows not the ordinances of Heaven and therefore reveres them not, is unduly familiar in the presence of great men, and scoffs at the words of sages."
"They whose knowledge comes by birth are of all men the first in understanding; they to whom it comes by study are next; men of poor intelectual capacity, who yet study, may be added as a yet inferior class; and lowest of all are they who are poor in intellect and never learn."
"Nine things there are of which the superior man should be mindful:—to be clear in vision, quick in hearing, genial in expression, respectful in demeanor, true in word, serious in duty, inquiring in doubt, firmly self-controlled in anger, just and fair when the way to success opens out before him."
"Some have spoken of 'looking upon goodness as upon something beyond their reach,' and of 'looking upon evil as like plunging one's hands into scalding liquid';—I have seen the men, I have heard the sayings.
"Some, again, have talked of 'living in seclusion to work out their designs,' and of 'exercising themselves in righteous living in order to render their principles the more effective';—I have heard the sayings, I have not seen the men."
"Duke King of Ts‘i had his thousand teams of four, yet on the day of his death the people had nothing to say of his goodness. Peh-I and Shuh-Ts‘i starved at the foot of Shau-yang, and the people make mention of them to this day.