The Analects (continued)

By Confucius

SECTION 4

Part 17

Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home went to pay his respects for the gift. He met him, however, on the way.

Ho said to Confucius, "Come, let me speak with you." He then asked, "Can he be called benevolent who keeps his jewel in his bosom, and leaves his country to confusion?" Confucius replied, "No." "Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, "No." "The days and months are passing away; the years do not wait for us." Confucius said, "Right; I will go into office."

The Master said, "By nature, men are nearly alike; by practice, they get to be wide apart."

The Master said, "There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed."

The Master, having come to Wu-ch'ang, heard there the sound of stringed instruments and singing.

Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?"

Tsze-yu replied, "Formerly, Master, I heard you say,-'When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled.'"

The Master said, "My disciples, Yen's words are right. What I said was only in sport."

Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

Tsze-lu was displeased. and said, "Indeed, you cannot go! Why must you think of going to see Kung-shan?"

The Master said, "Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Chau?"

Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.

Pi Hsi inviting him to visit him, the Master was inclined to go. Tsze-lu said, "Master, formerly I have heard you say, 'When a man in his own person is guilty of doing evil, a superior man will not associate with him.' Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?"

The Master said, "Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black?

"Am I a bitter gourd? How can I be hung up out of the way of being eaten?"

The Master said, "Yu, have you heard the six words to which are attached six becloudings?" Yu replied, "I have not."

"Sit down, and I will tell them to you. "There is the love of being benevolent without the love of learning;-the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;-the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;-the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;-the beclouding here leads to rudeness. There is the love of boldness without the love of learning;-the beclouding here leads to insubordination. There is the love of firmness without the love of learning;-the beclouding here leads to extravagant conduct."

The Master said, "My children, why do you not study the Book of Poetry?

"The Odes serve to stimulate the mind. "They may be used for purposes of self-contemplation. "They teach the art of sociability. "They show how to regulate feelings of resentment. "From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince.

"From them we become largely acquainted with the names of birds, beasts, and plants."

The Master said to Po-yu, "Do you give yourself to the Chau-nan and the Shao-nan. The man who has not studied the Chau-nan and the Shao-nan is like one who stands with his face right against a wall. Is he not so?" The Master said, "'It is according to the rules of propriety,' they say.-'It is according to the rules of propriety,' they say. Are gems and silk all that is meant by propriety? 'It is music,' they say.-'It is music,' they say. Are hers and drums all that is meant by music?"

The Master said, "He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people;-yea, is he not like the thief who breaks through, or climbs over, a wall?"

The Master said, "Your good, careful people of the villages are the thieves of virtue."

The Master said, To tell, as we go along, what we have heard on the way, is to cast away our virtue."

The Master said, "There are those mean creatures! How impossible it is along with them to serve one's prince!

"While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them.

"When they are anxious lest such things should be lost, there is nothing to which they will not proceed."

The Master said, "Anciently, men had three failings, which now perhaps are not to be found.

"The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit."

The Master said, "Fine words and an insinuating appearance are seldom associated with virtue."

The Master said, "I hate the manner in which purple takes away the luster of vermilion. I hate the way in which the songs of Chang confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and families."

The Master said, "I would prefer not speaking." Tsze-kung said, "If you, Master, do not speak, what shall we, your disciples, have to record?"

The Master said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?"

Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of this message went out at the door, the Master took his lute and sang to it, in order that Pei might hear him.

Tsai Wo asked about the three years' mourning for parents, saying that one year was long enough.

"If the superior man," said he, "abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined. Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop."

The Master said, "If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?" "I should," replied Wo.

The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it."

Tsai Wo then went out, and the Master said, "This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yu enjoy the three years' love of his parents?"

The Master said, "Hard is it to deal with who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all."

Tsze-lu said, "Does the superior man esteem valor?" The Master said, "The superior man holds righteousness to be of highest importance. A man in a superior situation, having valor without righteousness, will be guilty of insubordination; one of the lower people having valor without righteousness, will commit robbery."

Tsze-kung said, "Has the superior man his hatreds also?" The Master said, "He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those who have valor merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding."

The Master then inquired, "Ts'ze, have you also your hatreds?" Tsze-kung replied, "I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straightforward."

The Master said, "Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented."

The Master said, "When a man at forty is the object of dislike, he will always continue what he is."

Part 18

The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died.

Confucius said, "The Yin dynasty possessed these three men of virtue."

Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his office. Some one said to him, "Is it not yet time for you, sir, to leave this?" He replied, "Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?"

The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chil and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "O FANG! O FANG! How is your virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."

Confucius alighted and wished to converse with him, but Chieh-yu hastened away, so that he could not talk with him.

Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to inquire for the ford.

Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu.', "Is it not K'ung of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."

Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Rather than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.

Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people,-with mankind,-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, "Have you seen my master, sir?" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain:-who is your master?" With this, he planted his staff in the ground, and proceeded to weed.

Tsze-lu joined his hands across his breast, and stood before him. The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone.

Tsze-lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

The men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shu-ch'i.

"It may be said of Hui of Liu-hsia! and of Shaolien, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

"It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times.

"I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined."

The grand music master, Chih, went to Ch'i. Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh, the band master at the fourth meal, went to Ch'in.

Fang-shu, the drum master, withdrew to the north of the river. Wu, the master of the hand drum, withdrew to the Han. Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.

Part 19

Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed

Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Tsze-chang observed, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?-who is there among men whom I will not bear with? Am I devoid of talents and virtue?-men will put me away from them. What have we to do with the putting away of others?"

Tsze-hsia said, "Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

Tsze-hsia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

Tsze-hsia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:-virtue is in such a course."

Tsze-hsia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

Tsze-hsia said, "The mean man is sure to gloss his faults." Tsze-hsia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

Tsze-hsia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

Tsze-hsia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential.-How can they be acknowledged as sufficiently taught?"

Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

Tsze-hsia said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

Tsze-hsia said, "Mourning, having been carried to the utmost degree of grief, should stop with that."

Tsze-hsia said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous."

The philosopher Tsang said, "How imposing is the manner of Chang! It is difficult along with him to practice virtue."

The philosopher Tsang said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on the occasion of mourning for their parents."

The philosopher Tsang said, "I have heard this from our Master:-'The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, "The rulers have failed in their duties, and the people consequently have been disorganized for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

Tsze-kung said, "Chau's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him."

Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

Kung-sun Ch'ao of Wei asked Tszekung, saying. "From whom did Chung-ni get his learning?"

Tsze-kung replied, "The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?"

Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-ni."

Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.

"The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.

"But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?"

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.

Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest. How can Chung-ni be said to be superior to you?"

Tsze-kung said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

"Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.

"Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description which has been given of a sage's rule:-he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"

Part 20

Yao said, "Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end."

Shun also used the same language in giving charge to Yu. T'ang said, "I the child Li, presume to use a dark-colored victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offenses, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offenses, these offenses must rest on my person."

Chau conferred great gifts, and the good were enriched. "Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man."

He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.

He revived states that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.

What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

Tsze-chang asked Confucius, saying, "In what way should a person in authority act in order that he may conduct government properly?" The Master replied, "Let him honor the five excellent, and banish away the four bad, things;-then may he conduct government properly." Tsze-chang said, "What are meant by the five excellent things?" The Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce."

Tsze-chang said, "What is meant by being beneficent without great expenditure?" The Master replied, "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;-is not this being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;-is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;-is not this to be majestic without being fierce?"

Tsze-chang then asked, "What are meant by the four bad things?" The Master said, "To put the people to death without having instructed them;-this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;-this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way;-this is called acting the part of a mere official."

The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man.

"Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

"Without knowing the force of words, it is impossible to know men."