Конфуций
Chinese Literature
Tsz-lu, having lodged overnight in Shih-mun, was accosted by the gate-keeper in the morning. "Where from?" he asked. "From Confucius," Tsz-lu responded. "That is the man," said he, "who knows things are not up to the mark, and is making some ado about them, is it not?"
When the Master was in Wei, he was once pounding on the musical stone, when a man with a basket of straw crossed his threshold, and exclaimed, "Ah, there is a heart that feels! Aye, drub the stone!" After which he added, "How vulgar! how he hammers away on one note!—and no one knows him, and he gives up, and all is over!
Be it deep, our skirts we'll raise to the waist,
—Or shallow, then up to the knee,'"
"What determination!" said the Master. "Yet it was not hard to do."
Tsz-chang once said to him, "In the 'Book of the Annals' it is stated that while Káu-tsung was in the Mourning Shed he spent the three years without speaking. What is meant by that?"
"Why must you name Káu-tsung?" said the Master. "It was so with all other ancient sovereignswhen one of them died, the heads of every department agreed between themselves that they should give ear for three years to the Prime Minister."
"When their betters love the Rules, then the folk are easy tools," was a saying of the Master.
Tsz-lu having asked what made a "superior man," he answered,
"Self-culture, with a view to becoming seriously-minded."
"Nothing more than that?" said he.
"Self-culture with a view to the greater satisfaction of others," added the Master.
"That, and yet no more?"
"Self-culture with a view to the greater satisfaction of all the clans and classes," he again added. "Self-culture for the sake of all—a result that, that would almost put Yau and Shun into the shade!"
To Yuen Jang,31 who was sitting waiting for him in a squatting (disrespectful) posture, the Master delivered himself as follows"The man who in his youth could show no humility or subordination, who in his prime misses his opportunity, and who when old age comes upon him will not die—that man is a miscreant." And he tapped him on the shin with his staff.
Some one asked about his attendant—a youth from the village of Kiueh—whether he was one who improved. He replied, "I note that he seats himself in the places reserved for his betters, and that when he is walking he keeps abreast with his seniors. He is not one of those who care for improvementhe wants to be a man all at once."
BOOK XV
Practical Wisdom—Reciprocity the Rule of Life
Duke Ling of Wei was consulting Confucius about army arrangements. His answer was, "Had you asked me about such things as temple requisites, I have learnt that business, but I have not yet studied military matters." And he followed up this reply by leaving on the following day.
After this, during his residence in the State of Ch'in, his followers, owing to a stoppage of food supply, became so weak and ill that not one of them could stand. Tsz-lu, with indignation pictured on his countenance, exclaimed, "And is a gentleman to suffer starvation?"
"A gentleman," replied the Master, "will endure it unmoved, but a common person breaks out into excesses under it."
Addressing Tsz-kung, the Master said, "You regard me as one who studies and stores up in his mind a multiplicity of things—do you not?"—"I do," he replied; "is it not so?"—"Not at all. I have one idea—one cord on which to string all."
To Tsz-lu he remarked, "They who know Virtue are rare."
"If you would know one who without effort ruled well, was not Shun such a one? What did he indeed do? He bore himself with reverent dignity and undeviatingly 'faced the south,' and that was all."
Tsz-chang was consulting him about making way in life. He answered, "Be true and honest in all you say, and seriously earnest in all you do, and then, even if your country be one inhabited by barbarians, South or North, you will make your way. If you do not show yourself thus in word and deed how should you succeed, even in your own district or neighborhood?—When you are afoot, let these two counsels be two companions preceding you, yourself viewing them from behind; when you drive, have them in view as on the yoke of your carriage. Then may you make your way."
Tsz-chang wrote them on the two ends of his cincture.
"Straight was the course of the Annalist Yu," said the Master—"aye, straight as an arrow flies; were the country well governed or ill governed, his was an arrow-like course.
"A man of masterly mind, too, is Kü Pih-yuh! When the land is being rightly governed he will serve; when it is under bad government he is apt to recoil, and brood."
"Not to speak to a man." said he, "to whom you ought to speak, is to lose your man; to speak to one to whom you ought not to speak is to lose your words. Those who are wise will not lose their man nor yet their words."
Again, "The scholar whose heart is in his work, and who is philanthropic, seeks not to gain a livelihood by any means that will do harm to his philanthropy. There have been men who have destroyed their own lives in the endeavor to bring that virtue in them to perfection."
Tsz-kung asked how to become philanthropic. The Master answered him thus"A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some wise and good man among those in high office, and make friends with the more humane of its men of education."
Yen Yuen consulted him on the management of a country. He answered:—
"Go by the Hiá Calendar. Have the State carriages like those of the Yin princes. Wear the Chow cap. For your music let that of Shun be used for the posturers. Put away the songs of Ch'ing, and remove far from you men of artful speechthe Ch'ing songs are immodest, and artful talkers are dangerous."
Other sayings of the Master:—
"They who care not for the morrow will the sooner have their sorrow.
"Ah, 'tis hopeless! I have not yet met with the man who loves Virtue as he loves Beauty.
"Was not Tsang Wan like one who surreptitiously came by the post he held? He knew the worth of Hwúi of Liu-hiá, and could not stand in his presence.
"Be generous yourself, and exact little from others; then you banish complaints.
"With one who does not come to me inquiring 'What of this?' and 'What of that?' I never can ask 'What of this?' and give him up.
"If a number of students are all day together, and in their conversation never approach the subject of righteousness, but are fond merely of giving currency to smart little sayings, they are difficult indeed to manage.
"When the 'superior man' regards righteousness as the thing material, gives operation to it according to the Rules of Propriety, lets it issue in humility, and become complete in sincerity—there indeed is your superior man!
"The trouble of the superior man will be his own want of abilityit will be no trouble to him that others do not know him.
"Such a man thinks it hard to end his days and leave a name to be no longer named.
"The superior man is exacting of himself; the common man is exacting of others.
"A superior man has self-respect, and does not strive; is sociable, yet no party man.
"He does not promote a man because of his words, or pass over the words because of the man."
Tsz-kung put to him the question, "Is there one word upon which the whole life may proceed?"
The Master replied, "Is not Reciprocity such a word?—what you do not yourself desire, do not put before others."
"So far as I have to do with others, whom do I over-censure? whom do I over-praise? If there be something in them that looks very praiseworthy, that something I put to the test. I would have the men of the present day to walk in the straight path whereby those of the Three Dynasties have walked.
"I have arrived as it were at the annalist's blank page.—Once he who had a horse would lend it to another to mount; now, alas! it is not so.
"Artful speech is the confusion of Virtue. Impatience over little things introduces confusion into great schemes.
"What is disliked by the masses needs inquiring into; so also does that which they have a preference for.
"A man may give breadth to his principlesit is not principles (in themselves) that give breadth to the man.
"Not to retract after committing an error may itself be called error.
"If I have passed the whole day without food and the whole night without sleep, occupied with my thoughts, it profits me nothingI were better engaged in learning.
"The superior man deliberates upon how he may walk in truth, not upon what he may eat. The farmer may plough, and be on the way to wantthe student learns, and is on his way to emolument. To live a right life is the concern of men of nobler mindspoverty gives them none.
"Whatsoever the intellect may attain to, unless the humanity within is powerful enough to keep guard over it, is assuredly lost, even though it be gained.
"If there be intellectual attainments, and the humanity within is powerful enough to keep guard over them, yet, unless (in a ruler) there be dignity in his rule, the people will fail to show him respect.
"Again, given the intellectual attainments, and humanity sufficient to keep watch over them, and also dignity in ruling, yet if his movements be not in accordance with the Rules of Propriety, he is not yet fully qualified.
"The superior man may not be conversant with petty details, and yet may have important matters put into his hands. The inferior man may not be charged with important matters, yet may be conversant with the petty details.
"Good-fellowship is more to men than fire and water. I have seen men stepping into fire and into water, and meeting with death thereby; I have not yet seen a man die from planting his steps in the path of good-fellowship.
"Rely upon good nature. 'Twill not allow precedence even to a teacher.
"The superior man is inflexibly upright, and takes not things upon trust.
"In serving your prince, make your service the serious concern, and let salary be a secondary matter.
"Where instruction is to be given, there must be no distinction of persons.
"Where men's methods are not identical, there can be no planning by one on behalf of another.
"In speaking, perspicuity is all that is needed."
When the blind music-master Mien paid him a visit, on his approaching the steps the Master called out "Steps," and on his coming to the mat, said "Mat." When all in the room were seated, the Master told him "So-and-so is here, so-and-so is here."
When the music-master had left, Tsz-chang said to him, "Is that the way to speak to the music-master?" "Well," he replied, "it is certainly the way to assist him."
BOOK XVI
Against Intestine Strife—Good and Bad Friendships
The Chief of the Ki family was about to make an onslaught upon the Chuen-yu domain.
Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is about to have an affair with Chuen-yu."
"Yen," said Confucius, "does not the fault lie with you? The Chief of Chuen-yu in times past was appointed lord of the East Mung (mountain); besides, he dwells within the confines of your own State, and is an official of the State-worship; how can you think of making an onslaught upon him?"
"It is the wish of our Chief," said Yen Yu, "not the wish of either of us ministers."
Confucius said, "Yen, there is a sentence of Cháu Jin which runs thus'Having made manifest their powers and taken their place in the official list, when they find themselves incompetent they resign; if they cannot be firm when danger threatens the government, nor lend support when it is reeling, of what use then shall they be as Assistants?'—Besides, you are wrong in what you said. When a rhinoceros or tiger breaks out of its cage—when a jewel or tortoise-shell ornament is damaged in its casket—whose fault is it?"
"But," said Yen Yu, "so far as Chuen-yu is concerned, it is now fortified, and it is close to Pi; and if he does not now take it, in another generation it will certainly be a trouble to his descendants."
"Yen!" exclaimed Confucius, "it is a painful thing to a superior man to have to desist from saying, 'My wish is so-and-so,' and to be obliged to make apologies. For my part, I have learnt this—that rulers of States and heads of Houses are not greatly concerned about their small following, but about the want of equilibrium in it—that they do not concern themselves about their becoming poor, but about the best means of living quietly and contentedly; for where equilibrium is preserved there will be no poverty, where there is harmony their following will not be small, and where there is quiet contentment there will be no decline nor fall. Now if that be the case, it follows that if men in outlying districts are not submissive, then a reform in education and morals will bring them to; and when they have been so won, then will you render them quiet and contented. At the present time you two are Assistants of your Chief; the people in the outlying districts are not submissive, and cannot be brought round. Your dominion is divided, prostrate, dispersed, cleft in pieces, and you as its guardians are powerless. And plans are being made for taking up arms against those who dwell within your own State. I am apprehensive that the sorrow of the Ki family is not to lie in Chuen-yu, but in those within their own screen."
"When the empire is well-ordered," said Confucius, "it is from the emperor that edicts regarding ceremonial, music, and expeditions to quell rebellion go forth. When it is being ill governed, such edicts emanate from the feudal lords; and when the latter is the case, it will be strange if in ten generations there is not a collapse. If they emanate merely from the high officials, it will be strange if the collapse do not come in five generations. When the State-edicts are in the hands of the subsidiary ministers, it will be strange if in three generations there is no collapse.
"When the empire is well-ordered, government is not left in the hands of high officials.
"When the empire is well-ordered, the common people will cease to discuss public matters."
"For five generations," he said, "the revenue has departed from the ducal household. Four generations ago the government fell into the hands of the high officials. Hence, alas! the straitened means of the descendants of the three Hwan families."
"There are," said he, "three kinds of friendships which are profitable, and three which are detrimental. To make friends with the upright, with the trustworthy, with the experienced, is to gain benefit; to make friends with the subtly perverse, with the artfully pliant, with the subtle in speech, is detrimental."
Again, "There are three kinds of pleasure which are profitable, and three which are detrimental. To take pleasure in going regularly through the various branches of Ceremonial and Music, in speaking of others' goodness, in having many worthy wise friends, is profitable. To take pleasure in wild bold pleasures, in idling carelessly about, in the too jovial accompaniments of feasting, is detrimental."
Again, "Three errors there be, into which they who wait upon their superior may fall:—(1) to speak before the opportunity comes to them to speak, which I call heedless haste; (2) refraining from speaking when the opportunity has come, which I call concealment; and (3) speaking, regardless of the mood he is in, which I call blindness."
Again, "Three things a superior should guard against:—(1) against the lusts of the flesh in his earlier years while the vital powers are not fully developed and fixed; (2) against the spirit of combativeness when he has come to the age of robust manhood and when the vital powers are matured and strong, and (3) against ambitiousness when old age has come on and the vital powers have become weak and decayed."
"Three things also such a man greatly reveres:—(1) the ordinances of Heaven, (2) great men, (3) words of sages. The inferior man knows not the ordinances of Heaven and therefore reveres them not, is unduly familiar in the presence of great men, and scoffs at the words of sages."
"They whose knowledge comes by birth are of all men the first in understanding; they to whom it comes by study are next; men of poor intellectual capacity, who yet study, may be added as a yet inferior class; and lowest of all are they who are poor in intellect and never learn."
"Nine things there are of which the superior man should be mindful:—to be clear in vision, quick in hearing, genial in expression, respectful in demeanor, true in word, serious in duty, inquiring in doubt, firmly self-controlled in anger, just and fair when the way to success opens out before him."
"Some have spoken of 'looking upon goodness as upon something beyond their reach,' and of 'looking upon evil as like plunging one's hands into scalding liquid';—I have seen the men, I have heard the sayings.
"Some, again, have talked of 'living in seclusion to work out their designs,' and of 'exercising themselves in righteous living in order to render their principles the more effective';—I have heard the sayings, I have not seen the men."
"Duke King of Ts'i had his thousand teams of four, yet on the day of his death the people had nothing to say of his goodness. Peh-I and Shuh-Ts'i starved at the foot of Shau-yang, and the people make mention of them to this day.
'E'en if not wealth thine object be,
'Tis all the same, thou'rt changed to me.'
"Is not this apropos in such cases?"
Tsz-k'in asked of Pih-yu, "Have you heard anything else peculiar from your father?"
"Not yet," said he. "Once, though, he was standing alone when I was hurrying past him over the vestibule, and he said, 'Are you studying the Odes?' 'Not yet,' I replied. 'If you do not learn the Odes,' said he, 'you will not have the wherewithal for conversing,' I turned away and studied the Odes. Another day, when he was again standing alone and I was hurrying past across the vestibule, he said to me, 'Are you learning the Rules of Propriety?' 'Not yet,' I replied. 'If you have not studied the Rules, you have nothing to stand upon,' said he. I turned away and studied the Rules.—These two things I have heard from him."
Tsz-k'in turned away, and in great glee exclaimed, "I asked one thing, and have got three. I have learnt something about the Odes, and about the Rules, and moreover I have learnt how the superior man will turn away his own son."
The wife of the ruler of a State is called by her husband "My helpmeet." She speaks of herself as "Your little handmaiden." The people of that State call her "The prince's helpmeet," but addressing persons of another State they speak of her as "Our little princess." When persons of another State name her they say also "Your prince's helpmeet."
BOOK XVII
The Master Induced to Take Office—Nature and Habit
Yang Ho was desirous of having an interview with Confucius, but on the latter's failing to go and see him, he sent a present of a pig to his house. Confucius went to return his acknowledgments for it at a time when he was not at home. They met, however, on the way.
He said to Confucius, "Come, I want a word with you. Can that man be said to have good-will towards his fellow-men who hugs and hides his own precious gifts and allows his country to go on in blind error?"
"He cannot," was the reply.
"And can he be said to be wise who, with a liking for taking part in the public service, is constantly letting slip his opportunities?"
"He cannot," was the reply again.
"And the days and months are passing; and the years do not wait for us."
"True," said Confucius; "I will take office."
It was a remark of the Master that while "by nature we approximate towards each other, by experience we go far asunder."
Again, "Only the supremely wise and the most deeply ignorant do not alter."
The Master once, on his arrival at Wu-shing, heard the sound of stringed instruments and singing. His face beamed with pleasure, and he said laughingly, "To kill a cock—why use an ox-knife?"
Tsz-yu, the governor, replied, "In former days, sir, I heard you say, 'Let the superior man learn right principles, and he will be loving to other men; let the ordinary person learn right principles, and he will be easily managed.'"
The Master (turning to his disciples) said, "Sirs, what he says is rightwhat I said just now was only in play."
Having received an invitation from Kung-shan Fuh-jau, who was in revolt against the government and was holding to his district of Pi, the Master showed an inclination to go.
Tsz-lu was averse to this, and said, "You can never go, that is certain; how should you feel you must go to that person?"
"Well," said the Master, "he who has invited me must surely not have done so without a sufficient reason! And if it should happen that my services were enlisted, I might create for him another East Chow—don't you think so?"
Tsz-chang asked Confucius about the virtue of philanthropy. His answer was, "It is the being able to put in practice five qualities, in any place under the sun."
"May I ask, please, what these are?" said the disciple.
"They are," he said, "dignity, indulgence, faithfulness, earnestness, kindness. If you show dignity you will not be mocked; if you are indulgent you will win the multitude; if faithful, men will place their trust in you; if earnest, you will do something meritorious; and if kind, you will be enabled to avail yourself amply of men's services."
Pih Hih sent the Master an invitation, and he showed an inclination to go.
Tsz-lu (seeing this) said to him, "In former days, sir, I have heard you say, 'A superior man will not enter the society of one who does not that which is good in matters concerning himself'; and this man is in revolt, with Chung-man in his possession; if you go to him, how will the case stand?"
"Yes," said the Master, "those are indeed my words; but is it not said, 'What is hard may be rubbed without being made thin,' and 'White may be stained without being made black'?—I am surely not a gourd! How am I to be strung up like that kind of thing—and live without means?"
"Tsz-lu," said the Master, "you have heard of the six words with their six obfuscations?"
"No," said he, "not so far."
"Sit down, and I will tell you them. They are these six virtues, cared for without care for any study about them:—philanthropy, wisdom, faithfulness, straightforwardness, courage, firmness. And the six obfuscations resulting from not liking to learn about them are, respectively, these:—fatuity, mental dissipation, mischievousness, perversity, insubordination, impetuosity."
"My children," said he once, "why does no one of you study the Odes?—They are adapted to rouse the mind, to assist observation, to make people sociable, to arouse virtuous indignation. They speak of duties near and far—the duty of ministering to a parent, the duty of serving one's prince; and it is from them that one becomes conversant with the names of many birds, and beasts, and plants, and trees."
To his son Pih-yu he said, "Study you the Odes of Chow and the South, and those of Shau and the South. The man who studies not these is, I should say, somewhat in the position of one who stands facing a wall!"
"'Etiquette demands it.' 'Etiquette demands it,' so people plead," said he; "but do not these hankerings after jewels and silks indeed demand it? Or it is, 'The study of Music requires it'—'Music requires it'; but do not these predilections for bells and drums require it?"
Again, "They who assume an outward appearance of severity, being inwardly weak, may be likened to low common men; nay, are they not somewhat like thieves that break through walls and steal?"
Again, "The plebeian kind of respect for piety is the very pest of virtue."
Again, "Listening on the road, and repeating in the lane—this is abandonment of virtue."
"Ah, the low-minded creatures!" he exclaimed. "How is it possible indeed to serve one's prince in their company? Before they have got what they wanted they are all anxiety to get it, and after they have got it they are all anxiety lest they should lose it; and while they are thus full of concern lest they should lose it, there is no length to which they will not go."
Again, "In olden times people had three moral infirmities; which, it may be, are now unknown. Ambitiousness in those olden days showed itself in momentary outburst; the ambitiousness of to-day runs riot. Austerity in those days had its sharp angles; in these it is irritable and perverse. Feebleness of intellect then was at least straightforward; in our day it is never aught but deceitful."
Again, "Rarely do we find mutual good feeling where there is fine speech and studied mien."
Again, "To me it is abhorrent that purple color should be made to detract from that of vermilion. Also that the Odes of Ch'ing should be allowed to introduce discord in connection with the music of the Festal Songs and Hymns. Also that sharp-whetted tongues should be permitted to subvert governments."
Once said he, "Would that I could dispense with speech!"
"Sir," said Tsz-kung, "if you were never to speak, what should your pupils have to hand down from you?"
"Does Heaven ever speak?" said the Master. "The four seasons come and go, and all creatures live and grow. Does Heaven indeed speak?"
Once Ju Pi desired an interview with Confucius, from which the latter excused himself on the score of ill-health; but while the attendant was passing out through the doorway with the message he took his lute and sang, in such a way as to let him hear him.
Tsai Wo questioned him respecting the three years' mourning, saying that one full twelve-month was a long time—that, if gentlemen were for three years to cease from observing rules of propriety, propriety must certainly suffer, and that if for three years they neglected music, music must certainly die out—and that seeing nature has taught us that when the old year's grain is finished the new has sprung up for us—seeing also that all the changes32 in procuring fire by friction have been gone through in the four seasons—surely a twelve-month might suffice.
The Master asked him, "Would it be a satisfaction to you—that returning to better food, that putting on of fine clothes?"
"It would," said he.
"Then if you can be satisfied in so doing, do so. But to a gentleman, who is in mourning for a parent, the choicest food will not be palatable, nor will the listening to music be pleasant, nor will comforts of home make him happy in mind. Hence he does not do as you suggest. But if you are now happy in your mind, then do so."
Tsai Wo went out. And the Master went on to say, "It is want of human feeling in this man. After a child has lived three years it then breaks away from the tender nursing of its parents. And this three years' mourning is the customary mourning prevalent all over the empire. Can this man have enjoyed the three years of loving care from his parents?"
"Ah, it is difficult," said he, "to know what to make of those who are all day long cramming themselves with food and are without anything to apply their minds to! Are there no dice and chess players? Better, perhaps, join in that pursuit than do nothing at all!"
"Does a gentleman," asked Tsz-lu, "make much account of bravery?"
"Righteousness he counts higher," said the Master. "A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman."
Tsz-kung asked, "I suppose a gentleman will have his aversions as well as his likings?"
"Yes," replied the Master, "he will dislike those who talk much about other people's ill-deeds. He will dislike those who, when occupying inferior places, utter defamatory words against their superiors. He will dislike those who, though they may be brave, have no regard for propriety. And he will dislike those hastily decisive and venturesome spirits who are nevertheless so hampered by limited intellect."
"And you, too, Tsz-kung," he continued, "have your aversions, have you not?"
"I dislike," said he, "those plagiarists who wish to pass for wise persons. I dislike those people who wish their lack of humility to be taken for bravery. I dislike also those divulgers of secrets who think to be accounted straightforward."
"Of all others," said the Master, "women-servants and men-servants are the most difficult people to have the care of. Approach them in a familiar manner, and they take liberties; keep them at a distance, and they grumble."
Again, "When a man meets with odium at forty, he will do so to the end."
