 |
28. Tseng-tzu said, Even in his thoughts, a gentleman does not outstep his place.
29. The Master said, A gentleman is shamefast of speech: his deeds go further.
30. The Master said, In the way of the gentleman there are three things that I cannot achieve. Love is never troubled; wisdom has no doubts; courage is without fear.
That is what ye say, Sir, said Tzu-kung.
31. Tzu-kung would liken this man to that.
The Master said, What talents Tz'u has! Now I have no time for this.
32. The Master said, Sorrow not at being unknown; sorrow for thine own shortcomings.
33. The Master said, Not to expect to be cheated, nor to look for falsehood, and yet to see them coming, shows worth in a man.
34. Wei-sheng Mou said to Confucius, How dost thou still find roosts to roost on, Ch'iu, unless by wagging a glib tongue?
Confucius answered, I dare not wag a glib tongue; but I hate stubbornness.
35. The Master said, A steed is not praised for his strength, but praised for his mettle.
36. One said, To mete out good for evil, how were that?
And how would ye meet good? said the Master. Meet evil with justice; meet good with good.
37. The Master said, Alas! no man knows me! Tzu-kung said, Why do ye say, Sir, that no man knows you?
The Master said, Never murmuring against Heaven, nor finding fault with men; learning from the lowest, cleaving the heights. I am known but to one, but to Heaven.
38. Liao, the duke's uncle, spake ill of Tzu-lu to Chi-sun.[134]
Tzu-fu Ching-po told this to Confucius, saying, My master's mind is surely being led astray by the duke's uncle, but I have still the strength to expose his body in the market-place.
The Master said, If the Way is to be kept, that is the Bidding, and if the Way is to be lost, this is the Bidding. What can the duke's uncle do against the Bidding?
39. The Master said, Men of worth flee the world; the next best flee the land. Then come those that go at a look, then those that go at words.
40. The Master said, Seven men did so.
41. Tzu-lu spent a night at Shih-men.
The gate-keeper asked him, Whence comest thou?
From Confucius, answered Tzu-lu.
The man that knows it is no good and yet must still be doing? said the gate-keeper.
42. When the Master was chiming his sounding stones in Wei, a basket-bearer said, as he passed the door, The heart is full that chimes those stones! But then he said, For shame! What a tinkling sound! If no one knows thee, have done!
Wade the deep places, Lift thy robe through the shallows!
[Footnote 134: The head of the Chi clan, in whose service Tzu-lu was.]
The Master said, Where there's a will, that is nowise hard.
43. Tzu-chang said, What does the Book mean by saying that Kao-tsung[135] in his mourning shed did not speak for three years?
Why pick out Kao-tsung? said the Master. The men of old were all thus. For three years after their lord had died, the hundred officers did each his duty and hearkened to the chief minister.
44. The Master said, When those above love courtesy, the people are easy to lead.
45. Tzu-lu asked, What makes a gentleman?
The Master said, To be bent on becoming better.
Is that all? said Tzu-lu.
By becoming better to bring peace to men.
And is that all?
By becoming better to bring peace to all men, said the Master. Even Yao and Shun were still struggling to become better, and so bring peace to all men.
46. Yuean Jang awaited the Master squatting.
Unruly when young, unmentioned as man, undying when old, spells good-for-nothing! said the Master, and he hit him on the leg with his staff.
47. When a lad from the village of Ch'ueeh was made messenger, someone asked, saying, Is it because he is doing well?
The Master said, I have seen him sitting in a man's seat, and seen him walking abreast of his elders. He does not try to do well: he wishes to be quickly grown up.
[Footnote 135: An emperor of the Yin dynasty.]
BOOK XV
1. Ling, Duke of Wei, asked Confucius about the line of battle.
Confucius answered. Of the ritual of dish and platter[136] I have heard somewhat: I have not learnt warfare.
He left the next day.
In Ch'en grain ran out. His followers were too ill to rise. Tzu-lu showed that he was put out.
Has a gentleman to face want too? he said.
Gentlemen have indeed to face want, said the Master. The small man, when he is in want, runs to excess.
2. The Master said, Tz'u,[137] dost thou not take me for a man that has learnt much and thought it over?
Yes, he answered: is it not so?
No, said the Master. I string all into one.
3. The Master said, Yu,[138] how few men know great-heartedness!
[Footnote 136: For sacrifice.]
[Footnote 137: Tzu-kung.]
[Footnote 138: Tzu-lu: probably said to him on the occasion mentioned in Sec. I.]
4. The Master said, To rule doing nothing, was what Shun did. For what is there to do? Self-respect and to set the face to rule, is all.
5. Tzu-chang asked how to get on.
The Master said, Be faithful and true of word, plain and lowly in thy walk; thou wilt get on even in tribal lands. If thy words be not faithful and true, thy walk not plain and lowly, wilt thou get on even in thine own town? Standing, see these words ranged before thee; driving, see them written upon the yoke. Then thou wilt get on.
Tzu-chang wrote them on his girdle.
6. The Master said, Straight indeed was the historian Yue! Like an arrow whilst the land kept the Way; and like an arrow when it lost the Way! What a gentleman was Ch'ue Po-yue! Whilst the land kept the Way he took office, and when the land had lost the Way he rolled himself up in thought.
7. The Master said, Not to speak to him that has ears to hear is to spill the man. To speak to a man without ears to hear is to spill thy words. Wisdom spills neither man nor words.
8. The Master said, A high will, or a loving heart, will not seek life at cost of love. To fulfil love they will kill the body.
9. Tzu-kung asked how to attain to love.
The Master said, A workman bent on good work must first sharpen his tools. In the land that is thy home, serve those that are worthy among the great and make friends with loving knights.
10. Yen Yuean asked how to rule a kingdom.
The Master said, Follow the Hsia seasons, drive in the chariot of Yin, wear the head-dress of Chou, take for music the Shao and its dance. Banish the strains of Cheng and flee men that are glib; for the strains of Cheng are wanton and glib speakers are dangerous.
11. The Master said. Without thought for far off things, there shall be trouble near at hand.
12. The Master said, All is ended! I have seen no one that loves mind as he loves looks!
13. The Master said, Did not Tsang Wen filch his post? He knew the worth of Liu-hsia Hui,[139] and did not stand by him.
14. The Master said, By asking much of self and little of other men ill feeling is banished.
15. The Master said, Unless a man say, Would this do? Would that do? I can do nothing for him.
16. The Master said, When all day long there is no talk of right, and little wiles find favour, the company is in hard case.
17. The Master said, Right is the stuff of which a gentleman is made. Done with courtesy, spoken with humility, rounded with truth, right makes a gentleman.
18. The Master said, His shortcomings trouble a gentleman; to be unknown does not trouble him.
19. The Master said, A gentleman fears that his name shall be no more heard when life is done.
[Footnote 139: Another of these seigneurs du temps jadis that is more to us than a dim shadow, for he still lives in the pages of Mencius, who tells us that, He was not ashamed of a foul lord, and did not refuse a small post. On coming in he did not hide his worth, but held his own way. Neglected and idle, he did not grumble; straitened and poor, he did not mope. When brought together with country folk he was quite at his ease and could not bear to leave them. Thou art thou, he said, and I am I: standing beside me with thy coat off, or thy body naked, how canst thou defile me? (Book X, chapter 1). He stopped if a hand was raised to stop him, for he did not care whether he went or no (Book III, chapter 9).]
20. The Master said, A gentleman asks of himself, the small man asks of others.
21. The Master said, A gentleman is firm, not quarrelsome; a friend, not a partisan.
22. The Master said, A gentleman does not raise a man for his words, nor spurn the speech for the man.
23. Tzu-kung said, Is there one word by which we may walk till life ends?
The Master said, Fellow-feeling, perhaps. Do not do unto others what thou wouldst not have done to thee.
24. The Master said, Of the men that I meet, whom do I cry down, whom do I overpraise? Or, if I overpraise them, it is after testing them. It was owing to this people that the three lines of kings went the straight way.
25. The Master said, I have still known historians that would leave a gap in their text, and men that would lend a horse to another to ride. Now it is so no more.
26. The Master said, Cunning words confound the mind; petty impatience confounds great projects.
27. The Master said, The hatred of the many must be looked into; the love of the many must be looked into.
28. The Master said, The man can exalt the Way: it is not the Way that exalts the man.
29. The Master said, The fault is to cleave to a fault.
30. The Master said, I have spent whole days without food and whole nights without sleep, thinking, and gained nothing by it. Learning is better.
31. The Master said, A gentleman thinks of the Way; he does not think of food. Sow, and famine may follow; learn, and pay may come; but a gentleman grieves for the Way; to be poor does not grieve him.
32. The Master said, What wisdom has got will be lost again, unless love hold it fast. Wisdom to get and love to hold fast, without dignity of bearing, will not be honoured among men. Wisdom to get, love to hold fast and dignity of bearing, without courteous ways are not enough.
33. The Master said, A gentleman has no small knowledge, but he can carry out big things: the small man can carry out nothing big, but he may be knowing in small things.
34. The Master said, Love is more to the people than fire and water. I have seen men come to their death by fire and water: I have seen no man that love brought to his death.
35. The Master said, When love is at stake yield not to an army.
36. The Master said, A gentleman is consistent, not changeless.
37. The Master said, A servant of the king honours his work, and puts food after it.
38. The Master said, Learning knows no rank.
39. The Master said, Mingle not in projects with a man whose way is not thine.
40. The Master said, The whole end of speech is to be understood.
41. When he saw the music-master Mien, the Master said, as they came to the steps, Here are the steps. On coming to the mat, he said, Here is the mat. When all were seated, the Master told him, He and he are here.
After the music-master had gone, Tzu-chang said, Is this the way to speak to a music-master?
The Master said, Surely it is the way to help a music-master.[140]
[Footnote 140: The man being blind, as so many musicians are in the East.]
BOOK XVI
1. The Chi was about to make war on Chuan-yue.[141]
When Confucius saw Jan Yu and Chi-lu,[142] they said to him, The Chi is going to deal with Chuan-yue.
Confucius said, After all, Ch'iu,[143] art thou not in the wrong? The kings of old made Chuan-yue lord of Tung Meng.[144] Moreover, as Chuan-yue is inside our borders it is the liege of the spirits of earth and corn of our land; so how can ye make war upon it?
Jan Yu said, Our master wishes it. Tzu-lu and I, his two ministers, do not, either of us, wish it.
Confucius said, Ch'iu, Chou Jen used to say, 'He that can put forth his strength takes his place in the line; he that cannot stands back.' Who would take to help him a man that is no stay in danger and no support in falling? Moreover, what thou sayest is wrong. If a tiger or a buffalo escapes from his pen, if tortoiseshell or jade is broken in its case, who is to blame?
Jan Yu said, But Chuan-yue is now strong, and it is near to Pi[145]; if it is not taken now, in days to come it will bring sorrow on our sons and grandsons.
[Footnote 141: A small feudatory state of Lu.]
[Footnote 142: Tzu-lu. He and Jan Yu were in the service of the Chi.]
[Footnote 143: Jan Yu.]
[Footnote 144: A mountain in Chuan-yue. Since the Emperor had given the ruler of Chuan-yue the right to sacrifice to its mountains, that state had some measure of independence, though it was feudatory to Lu, and within its borders.]
[Footnote 145: A town belonging to the Chi.]
Ch'iu, said Confucius, instead of saying 'I want it,' a gentleman hates to plead that he needs must. I have heard that fewness of men does not vex a king or a chief, but unlikeness of lot vexes him. Poverty does not vex him, but want of peace vexes him. For if wealth were even, no one would be poor. In harmony is number; peace prevents a fall. Thus, if far off tribes will not submit, bring them in by encouraging mind and art, and when they come in give them peace. But now, when far off tribes will not submit, ye two, helpers of your lord, cannot bring them in. The kingdom is split and falling, and ye cannot save it. Yet inside our land ye plot to move spear and shield! The sorrows of Chi's grandsons will not rise in Chuan-yue, I fear: they will rise within the palace wall.
2. Confucius said, When the Way is kept below heaven, courtesy, music and punitive wars flow from the Son of heaven. When the Way is lost below heaven, courtesy, music and punitive wars flow from the great vassals. When they flow from the great vassals they will rarely last for ten generations. When they flow from the great ministers they will rarely last for five generations. When underlings sway the country's fate they will rarely last for three generations. When the Way is kept below heaven power does not lie with the great ministers. When the Way is kept below heaven common folk do not argue.
3. Confucius said, For five generations its income has passed from the ducal house;[146] for four generations power has lain with the great ministers: and humbled, therefore, are the sons and grandsons of the three Huan.
[Footnote 146: Of Lu.]
4. Confucius said, There are three friends that help us, and three that do us harm. The friends that help us are a straight friend, an outspoken friend, and a friend that has heard much. The friends that harm us are plausible friends, friends that like to flatter, and friends with a glib tongue.
5. Confucius said, There are three delights that do good, and three that do us harm. Those that do good are delight in dissecting good form and music, delight in speaking of the good in men, and delight in having many worthy friends. Those that do harm are proud delights, delight in idle roving, and delight in the joys of the feast.
6. Confucius said. Men that wait upon lords fall into three mistakes. To speak before the time has come is rashness. Not to speak when the time has come is secrecy. To speak heedless of looks is blindness.
7. Confucius said, A gentleman has three things to guard against.
In the days of thy youth, ere thy strength is steady, beware of lust. When manhood is reached, in the fulness of strength, beware of strife. In old age, when thy strength is broken, beware of greed.
8. Confucius said, A gentleman holds three things in awe. He is in awe of the Bidding of Heaven; he is in awe of great men; and he is awed by the words of the holy.
The small man knows not the Bidding of Heaven, and holds it not in awe. He is saucy towards the great; he makes game of holy men's words.
9. Confucius said, The best men are born wise. Next come those that grow wise by learning; then those that learn from toil. Those that do not learn from toil are the lowest of the people.
10. Confucius said, A gentleman has nine aims. To see clearly; to understand what he hears; to be warm in manner, dignified in bearing, faithful of speech, keen at work; to ask when in doubt; in anger to think of difficulties; and in sight of gain to think of right.
11. Confucius said, In sight of good to be filled with longing; to look on evil as scalding to the touch: I have seen such men, I have heard such words.
To live apart and search thy will; to achieve thy Way, by doing right: I have heard these words, but I have seen no such men.
12. Ching, Duke of Ch'i, had a thousand teams of horses; but the people, on his death day, found no good in him to praise. Po-yi[147] and Shu-ch'i[148] starved at the foot of Shou-yang, and to this day the people still praise them.
Is not this the clue to that?
[Footnote 147: See note to Book V, Sec. 22.]
[Footnote 148: See note to Book V, Sec. 22.]
13. Ch'en K'ang[149] asked Po-yue,[150] Apart from us, have ye heard anything, Sir?
He answered, No: once as my father stood alone and I sped across the hall, he said to me, Art thou learning poetry? I answered, No. He that does not learn poetry, he said, has no hold on words. I withdrew and learned poetry.
Another day, when he again stood alone and I sped across the hall, he said to me, Art thou learning courtesy? I answered, No. He that does not learn courtesy, he said, has no foothold. I withdrew and learned courtesy. These two things I have heard.
Ch'en K'ang withdrew, and cried gladly, I asked one thing, and I get three! I hear of poetry; I hear of courtesy; and I hear too that a gentleman stands aloof from his son.
14. A king speaks of his wife as 'my wife.' She calls herself 'handmaid.' Her subjects speak of her as 'our lord's wife,' but when they speak to foreigners, they say 'our little queen.' Foreigners speak of her, too, as 'the lord's wife.'
[Footnote 149: The disciple Tzu-ch'in.]
[Footnote 150: The son of Confucius.]
BOOK XVII
1. Yang Huo[151] wished to see Confucius. Confucius did not go to see him. He sent Confucius a sucking pig. Confucius chose a time when he was out, and went to thank him. They met on the road.
He said to Confucius, Come, let us speak together. To cherish a gem, and undo the kingdom, can that be called love?
It cannot, said Confucius.
To love office, and miss the hour again and again, can that be called wisdom?
It cannot, said Confucius.
The days and months go by; the years do not wait for us.
True, said Confucius; I must take office.
2. The Master said, Men are near to each other by nature; the lives they lead sunder them.
3. The Master said, Only the wisest and stupidest of men never change.
4. As the Master came to Wu-ch'eng[152] he heard sounds of lute and song.
Why use an ox-knife to kill a fowl? said the Master, with a pleased smile.
Tzu-yu answered, Master, once I heard you say, A gentleman that has learnt the Way loves men; small folk that have learnt the Way are easy to rule.
[Footnote 151: The all-powerful, unscrupulous minister of the Chi.]
[Footnote 152: A very small town, of which the disciple Tzu-yu was governor.]
My two-three boys, said the Master, what Yen[153] says is true. I spake before in play.
5. Kung-shan Fu-jao[154] held Pi in rebellion. He called the Master, who wished to go.
Tzu-lu said in displeasure. This cannot be! why must ye go to Kung-shan?
The Master said, He calls me, and would that be all? Could I not make an Eastern Chou[155] of him that uses me?
6. Tzu-chang asked Confucius what is love.
Confucius said, Love is to mete out five things to all below heaven.
May I ask what they are?
Modesty and bounty, said Confucius, truth, earnestness and kindness. Modesty escapes insult: bounty wins the many; truth gains men's trust; earnestness brings success; and kindness is enough to make men work.
7. Pi Hsi called the Master, who wished to go.
Tzu-lu said, Master, I heard you say once, To men whose own life is evil, no gentleman will go. Pi Hsi holds Chung-mou in rebellion; how could ye go to him, Sir?
Yes, I said so, answered the Master. But is not a thing called hard that cannot be ground thin; white, if steeping will not turn it black? And am I a gourd? Can I hang without eating?
[Footnote 153: Tzu-yu.]
[Footnote 154: Steward of the Chi, and a confederate of Yang Huo.]
[Footnote 155: A kingdom in the east to match Chou in the west, the home of Kings Wen and Wu.]
8. The Master said, Hast thou heard the six words, Yu,[156] and the six they sink into?
He answered. No.
Sit down, and I shall tell thee. The thirst for love, without love of learning, sinks into simpleness. Love of knowledge, without love of learning, sinks into vanity. Love of truth, without love of learning, sinks into cruelty. Love of straightness, without love of learning, sinks into rudeness. Love of daring, without love of learning, sinks into turbulence. Love of strength, without love of learning, sinks into oddity.
9. The Master said, My little children, why do ye not learn poetry? Poetry would ripen you; teach you insight, friendliness and forbearance; show you how to serve your father at home; and teach your lord abroad; and it would teach you the names of many birds and beasts, plants and trees.
10. The Master said to Po-yue,[157] Hast thou done the Chou-nan and Shao-nan?[158] He that has not done the Chou-nan and Shao-nan is like a man standing with his face to the wall.
11. The Master said, 'Courtesy, courtesy,' is the cry; but are jade and silk the whole of courtesy? 'Music, music,' is the cry; but are bells and drums the whole of music?
12. The Master said, Fierce looks and weakness within are like the small man, like the thief that breaks through or clambers over a wall.
[Footnote 156: Tzu-lu.]
[Footnote 157: His son.]
[Footnote 158: The first two books of The Book of Poetry.]
13. The Master said, The plain townsman is the bane of mind.
14. The Master said, To tell unto the dust all that we hear upon the way is to lay waste the mind.
15. The Master said, How can we serve the king with a low fellow, who is itching to get what he wants and trembling to lose what he has? This trembling to lose what he has may lead him anywhere.
16. The Master said, Men of old had three failings, which have, perhaps, died out to-day. Ambitious men of old were not nice; now they are unprincipled. Stern men of old were hard; now they are quarrelsome. Ignorant men of old were straight; now they are false. That is all.
17. The Master said, Smooth words and fawning looks are seldom found with love.
18. The Master said, I hate the ousting of scarlet by purple. I hate the strains of Cheng, confounders of sweet music. I hate a sharp tongue, the ruin of kingdom and home.
19. The Master said, I wish no word were spoken!
Tzu-kung said, Sir, if ye said no word, what could your little children write?
The Master said, What are the words of Heaven? The four seasons pass, the hundred things bear life. What are the words of Heaven?
20. Ju Pei wished to see Confucius. Confucius pleaded sickness; but, as the messenger left his door, he took a lute and sang, so the messenger should hear.
21. Tsai Wo[159] asked about mourning for three years. He thought that one was enough.
If for three years gentlemen forsake courtesy, courtesy must suffer. If for three years they forsake music, music must decay. The old grain passes, the new grain sprouts, the round of woods for the fire-drill is ended in one year.
The Master said, Feeding on rice, clad in brocade, couldst thou be at rest?
I could, he answered.
Then do what gives thee rest. But a gentleman, when he is mourning, has no taste for sweets and no ear for music; he cannot rest in his home. So he gives these up. Now, they give thee rest; then keep them.
After Tsai Wo had gone, the Master said, Yue's[160] want of love! At the age of three a child first leaves the arms of his father and mother, and mourning lasts for three years everywhere below heaven. But did Yue have for three years the love of his father and mother?
22. The Master said, It is hard indeed when a man eats his fill all day, and has nothing to task the mind! Could he not play at chequers? Even that were better.
23. Tzu-lu said, Do gentlemen honour daring?
They put right higher, said the Master. With daring and no sense of right gentlemen turn rebels and small men turn robbers.
24. Tzu-kung said, Do gentlemen hate too?
[Footnote 159: A disciple.]
[Footnote 160: Tsai Wo.]
They do, said the Master. They hate the sounding of evil deeds; they hate men of low estate that slander those over them; they hate daring without courtesy; they hate men that are stout and fearless, but blind.
And Tz'u,[161] he said, dost thou hate too?
I hate those that take spying for wisdom, who take want of manners for courage, and take tale-telling for honesty.
25. The Master said, Only maids and serving-lads are hard to train. If we draw near to them, they get unruly; if we hold them off, they grow spiteful.
26. The Master said, When a man of forty is hated, he will be so to the end.
[Footnote 161: Tzu-kung.]
BOOK XVIII
1. The lord of Wei[162] left, the lord of Chi[163] was made a slave, Pi-kan[164] spake out, and died.
Confucius said, Three of the Yin had love.
2. Whilst Liu-hsia Hui[165] was Chief Knight[166] he was dismissed thrice.
Men said. Is it not yet time to leave. Sir?
He answered, If I serve men the straight way, where can I go without being dismissed thrice? If I am to serve men the crooked way, why should I leave the land of my father and mother?
3. Speaking of how to treat Confucius, Ching, Duke of Ch'i, said, I cannot treat him as I do the Chi. I put him between Chi and Meng.
I am old, he said; I cannot use him.
Confucius left.
4. The men of Ch'i[167] sent a gift of music girls. Chi Huan accepted them, and for three days no court was held.
Confucius left.
[Footnote 162: Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.]
[Footnote 163: Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.]
[Footnote 164: Kinsmen of the tyrant Chou Hsin, who brought the house of Yin to an end.]
[Footnote 165: See note to Book XV, Sec. 13.]
[Footnote 166: Or Criminal Judge.]
[Footnote 167: To Lu, 497 B.C. The turning-point in Confucius's career. He left office and his native land, and wandered abroad for twelve long years.]
5. Chieh-yue, the mad-head of Ch'u, as he passed Confucius, sang,
Phoenix, bright phoenix, Thy glory is ended! Think of to-morrow; The past can't be mended. Up and away! The Court is today With danger attended.
Confucius alighted, for he wished to speak with him: but he hurried away, and he could not speak with him.
6. Ch'ang-chue and Chieh-ni were working in the fields. As Confucius passed them, he sent Tzu-lu to ask for the ford.
Ch'ang-chue said, Who is that holding the reins?
He is K'ung Ch'iu, said Tzu-lu.
Is he K'ung Ch'iu of Lu?
Yes, said Tzu-lu.
He knows the ford, said Ch'ang-chue.
Tzu-lu asked Chieh-ni.
Who are ye, Sir? he answered.
I am Chung Yu.
The disciple of K'ung Ch'iu of Lu?
Yes, he answered.
All below heaven is seething and boiling, said Chieh-ni, who can change it? How much better would it be to follow a knight that flees the world than to follow a knight that flees persons!
And he went on hoeing without stop.
Tzu-lu went and told the Master, whose face fell.
Can I herd with birds and beasts? he said. Whom but these men can I take as fellows? And if the Way were kept by all below heaven, I should not need to change them.
7. Tzu-lu, who was following behind, met an old man carrying a basket on his staff.
Tzu-lu asked him, Have ye seen the Master, Sir?
The old man answered, Thy four limbs are idle, thou canst not sort the five seeds: who is thy Master?
And he planted his staff, and weeded.
Tzu-lu stood and bowed.
He kept Tzu-lu for the night, killed a fowl, made millet, gave them him to eat, and presented his two sons.
Tzu-lu left the next day, and told the Master.
The Master said, He is in hiding.
He sent Tzu-lu back to see him; but when he arrived he had gone.
Tzu-lu said, Not to take office is not right. If the ties of old and young cannot be thrown off, how can he throw off the liege's duty to his lord? He wishes to keep his life clean, but he is unsettling the bonds between men. To discharge that duty a gentleman takes office, though he knows beforehand that the Way will not be kept.
8. Po-yi, Shu-ch'i, Yue-chung, Yi-yi, Chu-chang, Liu-hsia Hui and Shao-lien were men that hid from the world.
The Master said, Po-yi[168] and Shu-ch'i[169] did not bend the will or shame the body.
[Footnote 168: See note to Book V, Sec. 22.]
[Footnote 169: See note to Book V, Sec. 22.]
We must say that Liu-hsia Hui[170] and Shao-lien bent the will and shamed the body. Their words hit man's duty, their deeds hit our hopes. This we can say and no more.
We may say that Yue-chung and Yi-yi lived hidden, but were free of speech. Their lives were clean, their retreat was well weighed.
But I am unlike all of them: there is nothing I must, or must not, do.
9. Chih, the Great Music-master, went to Ch'i; Kan, the conductor at the second meal, went to Ch'u; Liao, the conductor at the third meal, went to Ts'ai; Chueeh, the conductor at the fourth meal, went to Ch'in. The drum master Fang-shu crossed the River; the tambourine master Wu crossed the Han; Yang the second bandmaster and Hsiang, who played the sounding stones, crossed the sea.
10. The Duke of Chou[171] said to the Duke of Lu,[172] A gentleman does not forsake kinsmen, nor offend his great lieges by not using them. He will not cast off an old friend unless he have big cause; he does not ask everything of anyone.
11. Chou had eight knights: Po-ta and Po-kuo, Chung-tu and Chung-hu, Shu-yeh and Shu-hsia, Chi-sui and Chi-kua.
[Footnote 170: See note to Book XV, Sec. 13.]
[Footnote 171: See note to Book VII, Sec. 5.]
[Footnote 172: His son.]
BOOK XIX
1. Tzu-chang said, The knight that stakes his life when he sees danger, who in sight of gain thinks of right, and whose thoughts are reverent at worship, and sad when he is in mourning, will do.
2. Tzu-hsia said, Goodness, clutched too narrowly; a belief in the Way which is not honest; can they be said to be, or said not to be?
3. The disciples of Tzu-hsia asked Tzu-chang whom we should choose as our companions.
Tzu-chang said. What does Tzu-hsia say?
They answered, Tzu-hsia says, If the men be well for thee, go with them; if they be not well, push them off.
Tzu-chang said. This is not the same as what I had heard. A gentleman honours worth and bears with the many. He applauds goodness and pities weakness. If I were a man of great worth, what could I not bear with in others? If I am without worth, men will push me off: why should I push other men off?
4. Tzu-hsia said, Though there must be things worth seeing along small ways, a gentleman does not follow them, for fear of being left at last in the mire.
5. Tzu-hsia said, He that each day remembers his failings and each month forgets nothing won may be said to love learning indeed!
6. Tzu-hsia said, By wide learning and singleness of will, by keen questions and home thinking we reach love.
7. Tzu-hsia said, To master the hundred trades, apprentices work in a shop; by learning, a gentleman finds his way.
8. Tzu-hsia said, The small man must always gloss his faults.
9. Tzu-hsia said, A gentleman changes thrice. Looking up to him he seems stern; as we draw near, he warms; but his speech, when we hear it, is sharp.
10. Tzu-hsia said, Until they trust him, a gentleman lays no burdens on his people. If they do not trust him, they will think it cruel. Until they trust him, he does not chide them. Unless they trust him, it will seem fault-finding.
11. Tzu-hsia said, If we keep within the bounds of honour, we can step to and fro through propriety.
12. Tzu-yu said, The disciples, the little sons of Tzu-hsia, can sprinkle and sweep, attend and answer, come in and go out; but what can come of twigs without roots?
When Tzu-hsia heard this, he said, Yen Yu[173] is wrong. If we teach one thing in the way of a gentleman first, shall we tire before reaching the next? Thus plants and trees differ in size. Should the way of a gentleman bewilder him? To learn it, first and last, none but the holy are fit.
[Footnote 173: Tzu-yu.]
13. Tzu-hsia said, A servant of the crown should give his spare strength to learning. With his spare strength a scholar should serve the crown.
14. Tzu-yu said, Mourning should stretch to grief, and stop there.
15. Tzu-yu said, Our friend Chang[174] can do hard things, but love is not yet his.
16. Tseng-tzu said, Chang is so spacious, so lordly, that at his side it is hard to do what love bids.
17. Tseng-tzu said, I have heard the Master say, Man never shows what is in him unless it be in mourning those dear to him.
18. Tseng-tzu said, I have heard the Master say, In all else we may be as good a son as Meng Chuang, but in not changing his father's ministers, or his father's rule, he is hard to match.
19. The Meng[175] made Yang Fu[176] Chief Knight,[177] who spake to Tseng-tzu about it.
Tseng-tzu said, Those above have lost their way, the people have long been astray. When thou dost get at the truth, be moved to pity, not puffed with joy.
20. Tzu-kung said, Chou[178] was not so very wicked! Thus a gentleman hates to live in a hollow, down into which runs all that is foul below heaven.
21. Tzu-kung said, A gentleman's faults are like the eating of sun or moon.[179] All men see them, and when he mends all men look up to him.
[Footnote 174: Tzu-chang.]
[Footnote 175: The chief of the Meng clan, powerful in Lu.]
[Footnote 176: A disciple of Tseng-tzu.]
[Footnote 177: Or criminal judge.]
[Footnote 178: The tyrant that ended the Yin dynasty.]
[Footnote 179: An eclipse.]
22. Kung-sun Ch'ao of Wei asked Tzu-kung, From whom did Chung-ni[180] learn?
Tzu-kung said, The Way of Wen and Wu[181] has not fallen into ruin. It lives in men: the big in big men, the small in small men. In none of them is the Way of Wen and Wu missing. How should the Master not learn it? What need had he for a set teacher?
23. In talk with the great men of the court Shu-sun Wu-shu[182] said, Tzu-kung is worthier than Chung-ni.
Tzu-fu Ching-po told this to Tzu-kung.
Tzu-kung said, This is like the palace wall. My wall reaches to the shoulder: peeping over you see the good home within. The Master's wall is several fathoms high: no one can see the beauty of the Ancestral Temple and the wealth of its hundred officers, unless he gets in by the gate. And if only a few men find the gate, may not my lord have spoken the truth?
24. Shu-sun Wu-shu cried down Chung-ni.
Tzu-kung said, It is labour lost. Chung-ni cannot be cried down. The greatness of other men is a hummock, over which we can still leap. Chung-ni is the sun or moon, which no one can overleap. Though the man were willing to kill himself, how could he hurt the sun or moon? That he does not know his own measure would only be seen the better!
25. Ch'en Tzu-ch'in[183] said to Tzu-kung, Ye humble yourself, Sir. In what is Chung-ni your better?
[Footnote 180: Confucius.]
[Footnote 181: See Introduction.]
[Footnote 182: Head of the Meng clan.]
[Footnote 183: A disciple of Tzu-kung.]
Tzu-kung said, By one word a gentleman shows wisdom, by one word want of wisdom. Words must not be lightly spoken. No one can come up to the Master, as heaven is not to be climbed by steps. If the Master had power in a kingdom, or a clan, the saying would come true, 'What he sets up stands; he shows the way and men go it, he brings peace and they come, he stirs them and they are at one. Honoured in life, he is mourned when dead!' Who can come up to him?
BOOK XX[184]
1. Yao said, Hail to thee, Shun! The count that Heaven is telling falls on thee. Keep true hold of the centre. If there be stress or want within the four seas, the gift of Heaven will pass for ever.
Shun laid the same commands on Yue.
T'ang said, I, Thy little child Li, dare to offer this black steer, and dare to proclaim before Thee, Almighty Lord, that I dare not forgive sin, nor keep down Thy ministers. Search them, O Lord, in Thine heart. If Our life be sinful, visit it not upon the ten thousand homesteads. If the ten thousand homesteads sin, the sin is on Our head.
Chou bestowed great gifts, and good men grew rich.
'Loving hearts are better than near kinsmen. All the people blame no one but me.'[185]
He saw to weights and measures, revised the laws, and brought back broken officers. Order reigned everywhere. He revived ruined kingdoms and restored fiefs that had fallen in. All hearts below heaven turned to him. The people's food, burials and worship weighed most with him. His bounty gained the many, his truth won the people's trust, his earnestness brought success, his justice made men glad.
[Footnote 184: This chapter shows the principles on which China was governed in old times. Yao and Shun were the legendary founders of the Chinese Empire, Yue, T'ang, and Chou were the first emperors of the houses of Hsia, Shang and Chou, which had ruled China up till the time of Confucius.]
[Footnote 185: Said by King Wu (Chou). The people blamed him for not dethroning at once the tyrant Chou Hsin.]
2. Tzu-chang asked Confucius, How should men be governed?
The Master said, To govern men we must honour five fair things and spurn four evil things.
Tzu-chang said, What are the five fair things?
The Master said, A gentleman is kind, but not wasteful; he burdens, but he does not embitter; he is covetous, but not greedy; high-minded, but not proud; stern, but not fierce.
Tzu-chang said, What is meant by kindness without waste?
The Master said, To further what furthers the people, is not that kindness without waste? If burdens be sorted to strength, who will grumble? To covet love and get love, is that greed? Few or many, small or great, all is one to a gentleman: he dares not slight any man. Is not this to be high-minded, but not proud? A gentleman straightens his robe and cap, and settles his look. He is severe, and men look up to him with awe. Is not this to be stern, but not fierce?
Tzu-chang said, What are the four evil things?
The Master said, To leave untaught and then kill is cruelty; not to give warning and to expect things to be done is tyranny; to give careless orders and be strict when the day comes is robbery; to be stingy in rewarding men is littleness.
3. The Master said, He that does not know the Bidding cannot be a gentleman. Not to know good form is to have no foothold. Not to know words is to know nothing of men.
INDEX
The Index has been reprinted with few changes from the first edition, whilst the book itself has been revised. There are therefore slight differences here and there between the two.
(Aspirated and unaspirated letters have been treated as different letters. The aspirated letter follows immediately the unaspirated; e.g. t'a comes after tung.)
Ai, Duke of Lu, name Chiang, reigned 494-68 B.C.; ii. 19, asks how to make his people loyal; iii. 21, asks Tsai Wo about the shrines to guardian spirits; vi. 2, asks which disciples are fond of learning; xii. 9, asks what to do in this year of dearth; xiv. 22, does not avenge the murder of Duke of Ch'i.
Ao, xiv. 6, a man of the Hsia dynasty famous for his strength.
Chang, xix. 15, 16 = Tzu-chang, whom see.
Chao, vi. 14, Prince of Sung, his beauty.
Chao, Duke of Lu, reigned 541-10 B.C.; vii. 30 (and note), the Master deems him well bred.
Chao, one of the great families that governed the state of Chin; xiv. 12, Meng Kung-ch'o, fit to be steward of.
Chao-nan, xvii. 10, the first book of the Book of Poetry, a collection of old Chinese songs.
Cheng, a state of ancient China; xv. 10, its wanton music; xvii. 18, its strains confound sweet music.
Chi, or Chi-sun, one of the three great houses of Lu, who had grasped all power in the state. The others were Meng-sun and Shu-sun. They were all descended from Duke Huan by a concubine.
Chi, the Chi, head of the Chi clan, first Chi Huan and then Chi K'ang; iii. 1, had eight rows of dancers in his hall; iii. 6, worshipped on Mount T'ai; vi. 7, wishes to make Min Tzu-ch'ien governor of Pi; xi. 16, richer than the Duke of Chou; xiii. 2, Chung-kung is his steward; xvi. 1, is about to chastise Chuan-yue; xviii. 3, Ching, Duke of Ch'i, would set him above Confucius.
Chi, xiv. 6 = Hou Chi, director of husbandry under the Emperor Yao, and ancestor of the Chou dynasty.
Chi, iii. 9, a small state.
Chi, xviii. 1, another small state. Lord of Chi: an uncle of the tyrant Chou, last of the Yin dynasty. He was imprisoned for chiding the emperor, and to escape death feigned madness.
Chi Huan, head of the Chi clan + 491 B.C.; xviii. 4, accepts singing girls from Ch'i.
Chi-kua, xviii. 11, an officer of Chou.
Chi K'ang, of the great house of Chi of Lu, succeeded Chi Huan as chief, 491 B.C. (see note to xii. 17); ii. 20, told how to make the people respectful, faithful, and willing; vi. 6, asks whether certain disciples were fit for power; x. 11, presents the Master with medicine; xi. 6, asks which disciples were fond of learning; xii. 17, asks how to rule; xii. 18, is vexed by robbers; xii. 19, asks whether we should kill the bad; xiv. 20, asks how Duke Ling escapes ruin.
Chi-lu, another name for Tzu-lu.
Chi-sui, xviii. 11, an officer of Chou.
Chi-sun, xiv. 38, or Chi (which see), probably Chi Huan, the head of the house.
Chi Tzu-ch'eng, xii. 8, a lord of Wei, says, A gentleman is all nature.
Chi Tzu-jan, younger brother of Chi Huan; xi. 23, asks whether Yu and Ch'iu are statesmen.
Chi Wen, v. 19, a lord of Lu, thought thrice before acting.
Chieh-ni, xviii. 6, says the world is a seething torrent.
Chieh-yue, xviii. 5, a famous man of Ch'u, who, disapproving of his king's conduct, supported himself by husbandry, and feigned madness in order to escape being forced into the king's service.
Chien, xiv. 22, Duke of Ch'i, murdered by Ch'en Ch'eng 481 B.C.
Chih, music-master of Lu; viii. 15, how grand was the ending of the Kuan-chue in his day; xviii. 9, went to Ch'i.
Chin, xiv. 16, an ancient state. Duke Wen of Chin was deep but dishonest.
Ching, Duke of Ch'i. Confucius was in Ch'i in 517 B.C.; xii. 11, asks what is kingcraft; xvi. 12, had a thousand teams of horses, but no man praised him; xviii. 3, would set Confucius between the Chi and the Meng.
Ching, xiii. 8, of ducal house of Wei, was wise in his private life.
Chiu, brother of Duke Huan of Ch'i; xiv. 17, 18, slain by his brother.
Chou, the reigning dynasty in Confucius's time, ii. 23, iii. 14, iii. 21, xv. 10, xviii. 11.
Chou, viii. 20 = King Wen.
Chou, xx. 1 = King Wu.
Chou, the Duke of, see note to vii. 5; vii. 5, Confucius sees him no more in his dreams; viii. 11, his gifts, if coupled with pride and meanness, would not be worth a glance; xi. 16, the Chi richer than he; xviii. 10, his instructions to his son.
Chou, or Chou Hsin (reigned 1154-22 B.C.), the last emperor of the house of Yin, an infamous tyrant, finally overthrown by King Wu, when he perished in his burning palace; xix. 20, his wickedness was not so great.
Chou Jen, an ancient worthy; xvi. 1, said, He that can put forth his strength....
Chu-chang, xviii. 8, a man who fled the world.
Chuan-yue, a small state in Lu, tributary to Lu; xvi. 1, the Chi proposes to chastise it.
Chuang of Pien, xiv. 13, his boldness.
Chung-hu, xviii. 11, an officer of Chou.
Chung-kung, a disciple of Confucius: name Jan Yung, style Chung-kung, born 523 B.C.; v. 4, said to have a glib tongue; vi. 1, might fill the seat of a prince: his views on laxity; vi. 4, likened to the red calf of a brindled cow; xi. 2, was of noble life; xii. 2, asks what is love; xiii. 2, when steward of the Chi asks how to rule.
Chung-mou, a town in Chin, belonging to the Chao family; xvii. 7, held by Pi Hsi in rebellion.
Chung-ni, xix. 22, 23 = Confucius.
Chung-shu Yue, minister of Wei, son of K'ung-wen; xiv. 20, in charge of the guests.
Chung-tu, xviii. 11, an officer of Chou.
Chung Yu: see Tzu-lu.
Chue-fu, xiii. 17, a town in Lu, Tzu-hsia governor of it.
Chueeh, xviii. 9, bandmaster of Lu, went to Ch'in.
Ch'ai, a disciple of Confucius, name Kao Ch'ai, style Tzu-kao; xi. 17, is simple; xi. 24, made governor of Pi.
Ch'ang-chue, xviii. 6, says Confucius knows the ford.
Ch'en, a state in China; v. 21, xi. 2, xv. 1.
Ch'en, judge of; vii. 30, asks whether Duke Chao was well bred.
Ch'en Ch'eng, posthumous title of Ch'en Heng, minister of Ch'i; xiv. 22, murders Duke Chien of Ch'i.
Ch'en K'ang, xvi. 13 = Tzu-ch'in, whom see.
Ch'en Tzu-ch'in = Tzu-ch'in, whom see.
Ch'en Wen, a lord of Ch'i; v. 18, forsook his land when Ts'ui murdered the king.
Ch'i, a state in ancient China, vii. 13, xviii. 3, xviii. 9; v. 18, its king slain by Ts'ui; vi. 3, Tzu-hua sent there; vi. 22, by a single revolution might equal Lu; xiv. 16, Duke Huan of, was honest but shallow; xvi. 12, Duke Ching of, had a thousand teams of horses; xviii. 4, the men of, send singing girls to Chi Huan.
Ch'i-tiao K'ai, a disciple of Confucius, style Tzu-jo; v. 5, wants confidence to take office.
Ch'ih, the name of Kung-hsi Hua, whom see.
Ch'in, a state in western China, xviii. 9.
Ch'iu, the name of Jan Yu, whom see; xiv. 34, the name of Confucius.
Ch'u, an ancient state, xviii. 5, 9.
Ch'ue Po-yue, minister of Wei, a friend of Confucius, who stayed with him when in Wei; xiv. 26, sends an envoy to Confucius; xv. 6, what a gentleman he was!
Ch'ueeh, a village; xiv. 47, a lad from, made messenger by Confucius.
Fan Ch'ih, a disciple of Confucius, name Fan Hsue, style Tzu-ch'ih; ii. 5, asks meaning of obedience to parents; vi. 20, asks what is wisdom, and love; xii. 21, asks how to raise the mind; xii. 22, asks what is love, and wisdom; xiii. 4, asks to be taught husbandry; xiii. 19, asks what is love.
Fang, xiv. 15, a town of Lu, a fief in the hands of Tsang Wu-chung.
Fang-shu, xviii. 9, drum-master of Lu, crossed the river.
Han, xviii. 9, the river that enters the Yangtze at Hankow.
Hsia = China, also the name of a dynasty, ii. 23, iii. 9, 21, xv. 10.
Hsiang, xviii. 9, who played the sounding stones, crossed the sea.
Hsieh, xiv. 12, a small state: Meng Kung-ch'o not fit to be minister of.
Hsien, xiv. 1: see Yuean Ssu.
Hsien, xiv. 19, steward to Kung-shu Wen; goes to court with him.
Hu, vii. 28, a village: it was ill talking to the people of.
Huan, the three; xvi. 3, the three sons of Duke Huan of Lu, from whom the families of Meng, Shu, and Chi were descended, as also the powerless reigning duke of Lu.
Huan, Duke of Ch'i: see note to xiv. 17; xiv. 16, was honest but shallow; xiv. 17, 18, slays the young duke Chiu.
Huan T'ui, vii. 22, an officer of Sung, cannot harm the Master, if Heaven protect him.
Hui: see Yen Yuean.
Jan Ch'iu: see Jan Yu.
Jan Po-niu, a disciple of Confucius, name Jan Keng, style Po-niu, born 544 B.C.; xi. 2, was of noble life.
Jan Yu, a disciple of Confucius, name Jan Ch'in, style Tzu-yu, born 520 B.C.; iii. 6, cannot stop the Chi worshipping on Mount T'ai; v. 7, the Master cannot say that he has love; vi. 3, gives Tzu-hua's mother grain; vi. 6, has ability and so is fit to govern; vi. 10, lacks strength to follow Confucius; vii. 14, asks whether the Master is for the King of Wei; xi. 2, was a statesman; xi. 12, was fresh and frank; xi. 16, is tax-gatherer to the Chi; xi. 21, asks whether he shall do all that he is taught; xi. 23, is a tool, not a statesman; xi. 25, wishes for charge of sixty, or seventy, square miles; xiii. 9, drives the Master towards Wei; xiii. 14, says business of state detained him at court; xiv. 13, his skill; xvi. 1, is minister to the Chi, when he proposes to attack Chuan-yue.
Ju Pei, an officer of Lu, who had been taught by Confucius; xvii. 20, wishes to see Confucius, who pleads sickness.
Kan, xviii. 9, music-master of Lu, went to Ch'u.
Kao-tsung, the Emperor Wu Ting of the house of Yin, reigned 1324-1265 B.C.; xiv. 43, on the death of his predecessor did not speak for three years.
Kao-yao, xii. 22, made criminal judge by Shun and evil vanished.
Kuan Chung, personal name Yi-wu, chief minister to Duke Huan of Ch'i, + 645 B.C.: see notes to iii. 22, xiv. 17; iii. 22, Confucius calls him shallow; xiv. 10, he thrust the Po from the town of Pien; xiv. 17, would not die with the young duke Chiu; xiv. 18, should he have drowned in a ditch?
Kung-ch'o xiv. 13: see Meng Kung-ch'o.
Kung-hsi Hua, a disciple of Confucius, name Kung-hsi Ch'ih, style Tzu-hua, born in Lu, 510 B.C. He was entrusted with the management of the Master's funeral; v. 7, the Master cannot say whether he has love; vi. 3, sent to Ch'i; Confucius is asked to give his mother grain; vii. 33, says the disciples cannot learn the Master's endless craving; xi. 21, is puzzled by the Master's different answers; xi. 25, would like to play an humble part in Ancestral Temple.
Kung-ming Chia a man of Wei; xiv. 14, says Kung-shu Wen speaks when it is time to speak.
Kung-shan Fu-jao, xvii. 5, a confederate of Yang Huo, held Pi in rebellion.
Kung-shu, the name of a great family in Wei.
Kung-shu Wen, of the above family, a minister of Wei; xiv. 14, said not to speak, or laugh, or take a gift; xiv. 19, goes to court with his ex-steward.
Kung-sun Ch'ao, xix. 22, asks, 'Where did Confucius get his learning?'
Kung-yeh Ch'ang, a disciple of Confucius; v. 1, married to Confucius's daughter, though he had been in prison.
K'ang, x. 11: see Chi K'ang.
K'uang, ix. 5; xi. 22, a place where the Master was affrighted.
K'ung Ch'iu, xviii. 6, Confucius's name in Chinese. His style was Chung-ni.
K'ung-wen, the posthumous title of K'ung Yue, a lord of Wei; v. 14, why he was styled cultured.
Lao, a disciple of Confucius, name Ch'in Lao, style Tzu-k'ai; ix. 6, quotes the Master's saying that he learned a trade.
Li, xi. 7, Confucius's son: see Po-yue.
Li, xx. 1 = T'ang, whom see.
Liao, the duke's uncle; xiv. 38, a man of Lu, slanders Tzu-lu.
Liao, xviii. 9, bandmaster of Lu, went to Ts'ai.
Lin Fang, iii. 4, a man of Lu, asks what gives life to ceremony; iii. 6, he and Mount T'ai.
Ling, Duke of Wei, the husband of Nan-tzu (vi. 26), reigned 533-492 B.C.; xiv. 20, his wickedness; xv. 1, asks about the line of battle.
Liu-hsia Hui, flourished about 600 B.C.: see note to xv. 13; xv. 13, Tsang Wen would not stand by him; xviii. 2, was thrice dismissed when judge; xviii. 8, bent his will and shamed the body.
Lu, the native state of Confucius, iii. 23, v. 2, vi. 22, ix. 14, xi. 13, iii. 7, xiv. 15.
Lu, Duke of, xviii. 10, the son of the Duke of Chou.
Meng, or Meng-sun, one of the three great families that were all-powerful in Lu.
Meng, xviii. 3, the head of the Meng clan, Meng Yi.
Meng, the, xix. 19, makes Yang Fu criminal judge.
Meng Chih-fan, vi. 13, a lord of Lu, never bragged.
Meng Ching, son of Meng Wu, a lord of Lu; viii. 4, comes to ask after the dying Tseng-tzu.
Meng Chuang, xix. 18, head of the Meng clan, his piety.
Meng Kung-ch'o head of the Meng clan, minister of Lu; xiv. 12, not fit to be minister of T'eng or Hsieh; xiv. 13, his greedlessness.
Meng Wu, posthumous name of Meng Hsi, a lord of Lu, son of Meng Yi; ii. 6, told that his parents are concerned for his health; v. 7, asks whether certain disciples have love.
Meng Yi, the posthumous name of Ho-chi, head of the Meng-sun, or Chung-sun, clan in Lu: a contemporary of Confucius; ii. 5, asks the duty of a son; xviii. 3, Ching, Duke of Ch'i, would set him below Confucius.
Mien, xv. 41, a blind music-master of Lu, comes to see Confucius.
Min Tzu-ch'ien, a disciple of Confucius, name Min Sun, style Tzu-ch'ien; vi. 7, would rather cross the Wen than be governor of Pi; xi. 2, was of noble life; xi. 4, how good a son he was! xi. 12, his winning strength; xi. 13, does not talk, but what he says hits the mark.
Nan Jung, a disciple of Confucius; v. 1, given Confucius's niece as wife; xi. 5, would thrice repeat The Sceptre White.
Nan-kung Kuo, a disciple of Confucius, style Tzu-jung, perhaps the same man as Nan Jung; xiv. 6, how he prizes worth.
Nan-tzu, wife of Ling, Duke of Wei, a dissolute woman; vi. 26, Confucius sees her.
Ning Wu, posthumous title of Ning Yue, a lord of Wei; v. 20, such simplicity as his is beyond our reach.
Pi, a town of Lu, belonging to the Chi; vi. 7, Min Tzu-ch'ien refuses the governorship of; xi. 24, Tzu-kao made governor of; xvi. 1, Chuan-yue is strong and close to Pi; xvii. 5, held in rebellion by Kung-shan Fu-jao.
Pi Hsi, governor of Chung-mou in Chin for the family of Chao; xvii. 7, summons Confucius.
Pi-kan, uncle of the tyrant Chou (reigned 1154-22 B.C.), last of the house of Yin; xviii. 1, died for his reproofs.
Pien, xiv. 10, a town in Lu given to Kuan Chung.
Po, the, xiv. 10, a lord of Ch'i. Duke Huan takes from him the town of Pien and gives it to Kuan Chung.
Po-kuo, xviii. 11, an officer of Chou.
Po-niu, a disciple of Confucius, name Jan Keng, style Po-niu, born 544 B.C.; vi. 8, why should he die of such an illness?
Po-ta, xviii. 11, an officer of Chou.
Po-yi, elder brother of Shu-ch'i, lived in twelfth century B.C.; see note to v. 22; v. 22, never recalled past wickedness; vii. 14, did not rue the past; xvi. 12, men still sound his praises; xviii. 8, would not bend the will.
Po-yue, Confucius's son; xi. 7, buried without an outer coffin; xvi. 13, told by his father to study poetry and courtesy; xvii. 10, asked whether he had done the Chou-nan.
P'eng, vii. 1, a man of the Shang dynasty: Confucius likens himself to him.
P'i Shen, xiv. 9, a lord of Cheng, who drafted the decrees.
Shang, the name of Tzu-hsia, whom see.
Shao, the music of the time of Shun; iii. 25, its beauty; vii. 13, after hearing it the Master knew not the taste of meat for three months; xv. 10, choose for music the Shao and its dance.
Shao Hu, a man of Ch'i: see note to xiv. 17; xiv. 17, died with the young duke Chiu.
Shao-lien, a man supposed to have belonged to the savage tribes of eastern China; xviii. 8, he shamed the body.
Shao-nan, xvii. 10, the second book of the Book of Poetry.
She, a district in Ch'u.
She, Duke of, vii. 18, asks Tzu-lu about Confucius, and is not answered; xiii. 16, asks about government; xiii. 18, says in his home an upright son bears witness against his father.
Shen, the name of Tseng-tzu, whom see.
Shen Ch'ang, a disciple of Confucius, style Tzu-chou; v. 10, is passionate, cannot be firm.
Shih, xi. 15 = Tzu-chang, whom see.
Shih-men, a pass on the frontier of Ch'i; xiv. 41, Tzu-lu spends a night there.
Shih-shu, xiv. 9, a lord of Cheng, criticised the decrees.
Shou-yang, xvi. 12, a mountain: Po-yi and Shu-Ch'i died at its foot.
Shu-ch'i, younger brother of Po-yi, whom see.
Shu-hsia, xviii. 11, an officer of Chou.
Shu-sun Wu-shu, chief of the Shu-sun, Meng-sun, or Meng family, one of the three great houses of Lu, who controlled the state; xix. 23, says Tzu-kung is greater than Confucius; xix. 24, decries Confucius.
Shu-yeh, xviii. 11, an officer of Chou.
Shun, an emperor, successor of Yao (reigned 2255-05 B.C.); vi. 28, still yearned to treat all with bounty; viii. 18, it was sublime how he swayed the world and made light of it; viii. 20, had five ministers, and order reigned; xii. 22, raised Kao-yao, and evil vanished; xiv. 45, still struggled to bring peace to all men; xv. 4, ruled doing nothing; xx. 1, his instructions from Yao on coming to the throne.
Ssu-ma Niu, a disciple of Confucius, name Ssu-ma Keng, style Tzu-niu, a brother of Huan T'ui; xii. 3, asks what is love; xii. 4, asks what is a gentleman; xii. 5, his sorrow at having no brothers.
Sung, a state, iii. 9, vi. 14.
Ta-hsiang, ix. 2, a village: a man from, says Confucius has made no name.
Tan-t'ai Mieh-ming, a disciple of Confucius, style Tzu-yue; vi. 12, would not take a short cut.
Tien, xi. 25 = Tseng Hsi, whom see.
Ting, Duke, ruler of Lu, whilst Confucius was in office, reigned 509-495 B.C.; iii. 19, asks how kings should treat ministers; xiii. 15, asks whether any one saying can bless a kingdom.
Tsai Wo, a disciple of Confucius, name Tsai Yue, style Tzu-wo, died 480 B.C.; iii. 21, explains what trees were planted round the shrines of guardian spirits; v. 9, slept in the daytime; vi. 24, asks whether a man who loves would go down a well; xi. 2, was a talker; xvii. 21, thought one year's mourning enough.
Tsai Yue: see Tsai Wo.
Tsang Wen, a minister of Lu; v. 17, lodged his tortoise in a sculptured house; xv. 13, filched his post.
Tsang Wu-chung, a minister of Lu, in the time of Confucius's father; xiv. 13, his wisdom; xiv. 15, forces his king's hand.
Tseng Hsi, a disciple of Confucius, name Tseng Tien, style Hsi, the father of Tseng-tzu; xi. 25, the Master sides with him in his wish.
Tseng-tzu (the Master, or philosopher Tseng), a disciple of Confucius, name Tseng Shen, style Tzu-yue, born in Lu, 505 B.C., died 437 B.C.; i. 4, questions himself thrice daily; i. 9, tells how to revive the good in men; iv. 15, says Master's teaching hangs on faithfulness and fellow-feeling; viii. 3, when sick tells his disciples to uncover his feet and arms; viii. 4, says when man must die his words are good; viii. 5, when we can, to ask those that cannot; viii. 6, says a man is a gentleman if no crisis can corrupt him; viii. 7, says a knight had need be strong and bold; xi. 17, is dull; xii. 24, says a gentleman gathers friends by culture; xiv. 28, says a gentleman is bent on keeping his place; xix. 16, says Tzu-chang is so magnificent; xix. 17, says man shows what is in him in mourning a near one; xix. 18, says Meng Chuang in not changing his father's rule is hard to rival; xix. 19, tells Yang Fu not to be puffed with joy.
Tso Ch'iu-ming, v. 24, an ancient, his view of what is shameful.
Tung Meng, or East Meng, a mountain in Lu, at the foot of which lay the small state of Chuan-yue, whose ruler had the right to sacrifice to the mountain, xvi. 1.
Tzu-chang, a disciple of Confucius, name Chuan-sun Shih, style Tzu-chang, born 504 B.C.; ii. 18, told how pay comes; ii. 23, told how far the future can be known; v. 18, asks whether Tzu-wen had love; xi. 15, goes too far; xi. 17, is smooth; xi. 19, asks the way of a good man; xii. 6, asks what is insight; xii. 10, asks how to raise the mind; xii. 14, asks what is kingcraft; xii. 20, asks what is eminence; xiv. 43, asks what is meant by Kao-tsung not speaking for three years; xv. 5, asks how to get on; xv. 41, asks, 'Is this the way to treat a music-master?'; xvii. 6, asks what is love; xix. 1, defines a knight; xix. 2, says goodness blindly clutched is nought; xix. 3, asked about friendship by Tzu-hsia's disciples; xix. 15, Tzu-yu thinks him void of love; xix. 16, his magnificence; xx. 2, asks how men should be governed.
Tzu-chien, a disciple of Confucius, name Fu Pu-ch'i, style Tzu-chien; v. 2, what a gentleman he is!
Tzu-ch'an, chief minister of Cheng in the time of Confucius; v. 15, the four things that marked him a gentleman; xiv. 9, gave the final touches to the decrees; xiv. 10, a kind-hearted man.
Tzu-ch'in, a disciple of Confucius, name Ch'en K'ang, style Tzu-ch'in, or Tzu-k'ang, born 512 B.C.; i. 10, asks how the Master learns how lands are governed; xvi. 13, asks whether Po-yue had heard anything uncommon from his father; xix. 25, says the Master is no greater than Tzu-kung.
Tzu-fu Ching-po, minister to the Chi; xiv. 38, has strength to expose Liao's body in the market-place; xix. 23, tells Tzu-kung that Shu-sun thinks him greater than Confucius.
Tzu-hsi, xiv. 10, chief minister to the state of Ch'u. He refused to be appointed successor to the throne in place of the true heir; but did not oppose his master's faults, and prevented him employing Confucius.
Tzu-hsia, a disciple of Confucius, name Pu Shang, style Tzu-hsia, born 507 B.C.; i. 7, says a man who knows how to do his duty is learned; ii. 8, told that a son's manner is of importance; iii. 8, the Master can talk of poetry to him; vi. 11, told to read to become a gentleman; xi. 2, was a man of culture; xi. 15, does not go far enough; xii. 5, says all within the four seas are brethren; xii. 22, says Shun raised Kao-yao, and evil vanished; xiii. 17, when governor of Chue-fu asks how to rule; xix. 3, says cling to worthy friends; xix. 4, says small ways end in mire; xix. 5, says he who recalls each day his faults is fond of learning; xix. 6, says in wide learning and singleness of aim love is found; xix. 7, says through study a gentleman reaches truth; xix. 8, says the vulgar gloss their faults; xix. 9, says a gentleman alters thrice; xix. 10, says a gentleman will not lay on burdens before he is trusted; xix. 11, says if we keep within the bounds of honour, we may ignore propriety; xix. 12, says, Should a gentleman's training bewilder him?; xix. 13, says a scholar with his spare strength should serve the crown.
Tzu-hua: see Kung-hsi Hua.
Tzu-kao, xi. 24: see Ch'ai.
Tzu-kung, a disciple of Confucius, name Tuan-mu Tz'u, style Tzu-kung, born 520 B.C.; i. 10, tells how the Master learns about government; i. 15, asks were it well to be poor but no flatterer; ii. 13, told that a gentleman sorts words to deeds; iii. 17, wishes to do away with sheep offering at new moon; v. 3, is a vessel; v. 8, cannot aspire to Yen Yuean; v. 11, wishes not to do unto others what he would not wish done to him; v. 12, not allowed to hear the Master on life or the Way of Heaven; v. 14, asks why K'ung-wen was styled cultured; vi. 6, is intelligent, and so fit to govern; vi. 28, asks whether to treat the people with bounty were love; vii. 14, will ask the Master whether he is for the King of Wei; ix. 6, says the Master is many sided; ix. 12, asks whether a beautiful stone should be hidden away; xi. 2, was a talker; xi. 12, was fresh and frank; xi. 15, asks whether Shih or Shang is the better man; xi. 18, hoards up substance; xii. 7, asks what is kingcraft; xii. 8, says no team overtakes the tongue; xii. 23, asks about friends; xiii. 20, asks what is a good crown servant; xiii. 24, asks were it right for a man to be liked by all; xiv. 18, thinks Kuan Chung showed want of love; xiv. 31, would compare one man with another; xiv. 37, asks what the Master means by no man knowing him; xv. 2, thinks the Master a man who learns much; xv. 9, asks how to attain to love; xv. 23, asks whether one word can cover the duty of man; xvii. 19, says were Master silent, what could disciples tell; xvii. 24, asks whether a gentleman hates; xix. 20, says the wickedness of Chou was not so great; xix. 21, says a prince's faults are like the darkening of sun or moon; xix. 22, says the lore of Wen and Wu lives in men; xix. 23, Shu-sun thinks him greater than Confucius; xix. 24, says the Master cannot be cried down; xix. 25, says none can come up to the Master.
Tzu-lu, a disciple of Confucius, name Chung Yu, style Tzu-lu, or Chi-lu, born 543 B.C., died 484 B.C.; ii. 17, told what is understanding; v. 6, the Master would take him with him to scour the seas; v. 7, the Master cannot say that he has love; v. 13, before he could carry a thing out, dreaded to hear more; v. 25, tells his wishes; vi. 6, is firm, and so could govern; vi. 26, displeased at Master seeing Nan-tzu; vii. 10, asks the Master whom he would like to help him command an army; vii. 18, does not answer the Duke of She's question about Master; vii. 34, asks leave to pray when the Master is ill; ix. 11, makes disciples act as ministers; ix. 26, would stand unabashed in a tattered cloak; x. 18, gets on scent with Master; xi. 2, was a statesman; xi. 11, asks about death; xi. 12, will die before his time; xi. 14, what has his lute to do twanging at Master's door? xi. 17, is coarse; xi. 21, asks shall he carry out all that he learns; xi. 23, is a tool, not a statesman; xi. 24, the Master hates his glib tongue; xi. 25, wishes for charge of a state crushed by great neighbours; xii. 12, never slept over a promise; xiii. 1, asks how to rule; xiii. 3, says King of Wei looks to the Master to govern; xiii. 28, asks when can a man be called a knight; xiv. 13, asks what were a full-grown man; xiv. 17, says Kuan Chung showed want of love; xiv. 23, asks how to serve the king; xiv. 38, slandered by Liao; xiv. 41, spends a night at Shih-men; xiv. 45, asks what is a gentleman; xv. 1, cannot hide his vexation; xv. 3, told how few know great-heartedness; xvi. 1, is minister to the Chi, when he proposes to attack Chuan-yue; xvii. 5, asks how could the Master join Kung-shan; xvii. 7, asks how could the Master join Pi Hsi; xvii. 8, asked has he heard the six words and the six they sink into; xvii. 23, asks does a gentleman honour courage; xviii. 6, asks Ch'ang-chue where the ford is; xviii. 7, meets an old man bearing a basket.
Tzu-sang Po-tzu, vi. 1, a man of Lu, is lax.
Tzu-wen, v. 18, chief minister of Ch'u, his characteristics.
Tzu-yu, a disciple of Confucius, name Yen Yen, style Tzu-yu, born 510 B.C.; ii. 7, told that feeding parents is not the whole duty of a son; iv. 26, says nagging at princes brings disgrace; vi. 12, when governor of Wu-ch'eng has Tan-t'ai Mieh-ming; xi. 2, was a man of culture; xvii. 4, encourages music in Wu-ch'eng; xix. 12, says Tzu-hsia's disciples can sprinkle the floor; xix. 14, says mourning should only stretch to grief; xix. 15, says Tzu-chang is void of love.
Tzu-yue, xiv. 9, a lord of Cheng, polished the decrees.
T'ai, a mountain, iii. 6.
T'ai-po, eldest son of King T'ai of Chou. His brother was the father of King Wen, whose son King Wu dethroned Chou Hsin and founded the Chou dynasty, that was reigning in China in Confucius's time: see note to viii. 1; viii. 1, thrice he declined the throne.
T'ang, viii. 20, the dynastic title of the Emperor Yao.
T'ang, the founder of the Shang dynasty, reigned 1766-53 B.C.; xii. 22, raised Yi-yin, and evil vanished; xx. 1, his form of prayer.
T'eng, xiv. 12, a small state: Meng Kung-ch'o not fit to be minister of.
T'o, an officer of Wei holding a post in the temple; vi. 14, his glibness; xiv. 20, in charge of Ancestral Temple.
Ts'ai, a state, xi. 2, xviii. 9.
Ts'ui, v. 18, a lord of Ch'i, murdered his lord, 547 B.C.
Tz'u: see Tzu-kung.
Wang-sun Chia, a minister of Wei; iii. 13, thinks it best to court the kitchen god; xiv. 20, in charge of the troops.
Wei, one of the three great families that governed the state of Chin; xiv. 12, Meng Kung-ch'o fit to be steward of.
Wei, xviii. 1, a small state in western China.
Wei, another state in China, ix. 14, xiii. 7, 8, 9, xiv. 42, xix. 22.
Wei, King of: see note to vii. 14; vii. 14, Confucius not on his side; xiii. 3, looks to Confucius to govern.
Wei, the lord of, xviii. 1, an elder brother by a concubine of the tyrant Chou Hsin (reigned 1154-22 B.C.), last of the Yin dynasty. He fled from court, since he could not improve his brother.
Wei-sheng Kao, v. 23, begs vinegar from another to give to beggar.
Wei-sheng Mou, xiv. 34, an old man who had fled the world, asks how Confucius finds roosts to roost on.
Wen, Duke of Chin, reigned 636-28 B.C., the leading man in China in his day, xiv. 16, was deep but dishonest.
Wen, King, Duke of Chou, born 1231 B.C., died 1135 B.C., the father of King Wu, founder of the Chou line of emperors; viii. 20, holding two-thirds of world submitted all to Yin; ix. 5, since his death Confucius is the home of culture; xix. 22, his Way lives in men.
Wu, iii. 25, the music of King Wu, less noble than that of Shun.
Wu, xviii. 9, tambourine master of Lu, crossed the Han.
Wu, King, the founder of the Chou dynasty, reigned 1122-15 B.C.; viii. 20, had ten able ministers; xix. 22, his Way lives in men; xx. 1, his principles of government.
Wu-ch'eng, a small town of Lu; vi. 12, Tzu-yu governor of it; xvii. 4, as the Master draws near he hears lute and song.
Wu-ma Ch'i, a disciple of Confucius, name Wu-ma Shih, style Tzu-ch'i, vii. 30.
Yang, xviii. 9, assistant bandmaster of Lu, crossed the sea.
Yang Fu, xix. 19, a disciple of Tseng-tzu, made judge.
Yang Huo, chief minister of the Chi, with whom he was long all-powerful; on one occasion he imprisoned his master; in 501 B.C. he was forced to leave Lu; xvii. 1, wishes to see Confucius; xviii. 4, accepts music girls.
Yao, the first Emperor of China (2357-2255 B.C.); vi. 28, still yearned to treat all with bounty; viii. 19, his greatness was like Heaven; viii. 20, the wealth in talent of his last days; xiv. 45, struggled to grow better and make all happy; xx. 1, his commands to Shun.
Yen, xvii. 4, = Tzu-yu.
Yen Lu, xi. 7, father of Yen Yuean, asks for Master's carriage to provide an outer coffin.
Yen P'ing, v. 16, was versed in friendship.
Yen Yu, xix. 12 = Tzu-yu.
Yen Yuean (514-483 B.C.), the favourite disciple of Confucius, name Yen Hui, style Tzu-yuean; ii. 9, is no dullard; v. 8, Tzu-kung cannot compare with him; v. 25, tells his wishes to the Master; vi. 2, made no mistake twice; vi. 5, for three months together did not sin against love; vi. 9, his mirth under hardship; vii. 10, could both fill a post and live happy without; ix. 10, says, As I gaze it grows higher; ix. 19, was never listless when spoken to; ix. 20, had never been seen to stop; xi. 2, was of noble life; xi. 3, the Master got no help from him; xi. 6, was fond of learning; xi. 7, dies: his father asks for the Master's carriage; xi. 8, dies: the Master says, I am undone; xi. 9, dies: the Master overcome by grief; xi. 10, the disciples bury him in state; xi. 18, is almost faultless; xi. 22, would not brave death whilst his Master lives; xii. 1, asks what is love; xv. 10, asks how to rule a kingdom.
Yi, xiv. 6, a famous archer of the Hsia dynasty, who slew the emperor and usurped his throne, but was afterwards killed in his turn.
Yi, iii. 24, a small town on the borders of Wei: the warden says Confucius is a warning bell.
Yi-yi, xviii. 8, lived in hiding, but gave the rein to his tongue.
Yi-yin, xii. 22 (and note), made minister, and evil vanished.
Yin dynasty (2205-1766 B.C.), also called Shang, ii. 23, iii. 9, 21, viii. 20, xv. 10, xviii. 1.
Yu, the name of Tzu-lu, whom see.
Yu Jo, a disciple of Confucius, style Tzu-jo, sometimes called Yu-tzu, the philosopher Yu, born 520 B.C.; i. 2, says that to be a good son is the root of love; i. 12, says courtesy consists in ease; i. 13, says if promises hug the right, word can be kept; xii. 9, tells Duke Ai to tithe the people.
Yu-tzu: see Yu Jo.
Yung, v. 4: see Chung-kung.
Yue, viii. 20, the dynastic title of Shun, whom see.
Yue, xv. 6, a minister of Wei, his straightness.
Yue, xvii. 21 = Tsai Wo.
Yue, an ancient emperor (reigned 2205-2197 B.C.), founder of the Hsia dynasty, chosen by Shun as his successor; viii. 18, he swayed the world and made light of it; viii. 21, no flaw in him; xiv. 6, toiled at his crops and won the world; xx. 1, his instructions on coming to the throne.
Yue-chung, the younger brother of T'ai-po. He accompanied him in his flight to the wild tribes of Wu (the country round Shanghai), in order to let the third brother come to the throne, and succeeded T'ai-po as ruler of that people; xviii. 8, lived in hiding, but gave the rein to his tongue.
Yuean Jang, an old, eccentric acquaintance of Confucius; xiv. 46, awaits the Master squatting.
Yuean Ssu, a disciple of Confucius, name Yuean Hsien, style Tzu-ssu, born 516 B.C.; vi. 3, refuses his pay as governor; xiv. 1, asks what is shame.
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