History of the World/History of the World (Bureau Development, Inc.)(1992).BIN/dp/0438/04384.txt

Text File | 1992-10-12 | 17KB | 434 lines

$Unique_ID{how04384}
$Pretitle{}
$Title{Sayings Of Confucius, The
Part III}
$Subtitle{}
$Author{Confucius}
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$Subject{master
king
footnote
home
how
court
face
love
wore
heaven}
$Date{478bc}
$Log{}
Title:       Sayings Of Confucius, The
Author:      Confucius
Date:        478bc

Part III

Section 1

     [1] The Master said: "T'ai-po ^1 might indeed be called a man of highest
worth. Thrice he gave up the throne. Men were at a loss how to praise him."

[Footnote 1: T'ai-po was the eldest son of the King of Chou. The father wished
his third son to succeed him, in order that the throne might pass through him
to his famous son, afterwards known as King Wen. To facilitate this plan
T'ai-po and his second brother went into voluntary exile.]

     [2] The Master said: "Without a sense of courtesy, attentions grow into
fussiness, heed turns to fearfulness, courage becomes unruliness, uprightness
turns to harshness. When the gentry are true to kinsmen, love will thrive
among the people. If they do not forsake old friends, the people will not be
selfish."

     [3] When Tseng-tzu lay sick he summoned his disciples and said: "Uncover
my feet, uncover my arms. The poem says:

'As though a deep gulf
Were yawning below,
As crossing thin ice,
Take heed how ye go.'

     Till this day, and beyond, I have walked unscathed, my boys." ^2

     [4] When Tseng-tzu lay sick Meng Ching ^3 came to ask after him.
Tseng-tzu said: "When a bird is to die, his note is sad; when a man is to die,
his words are true. There are three duties that a gentleman prizes: to banish
from his bearing violence and levity; to sort his face to the truth; to purge
his speech of the low and unfair. As for temple matters there are officers to
mind them."

     [5] Tseng-tzu said: "Out of knowledge to learn from ignorance, out of
wealth to learn from penury; having to seem wanting, real to seem shadow; when
gainsaid never answering back; I had once a friend who would act thus." ^4

     [6] Tseng-tzu said: "A man to whom an orphan stripling or the fate of an
hundred townships may be entrusted, and whom no crisis can corrupt, is he not
a gentleman, a gentleman indeed?"

     [7] Tseng-tzu said: "The scholar had need be strong and bold; for his
burden is heavy, the road is far. His burden is love, is it not a heavy one?
Death is the goal, is that not far?"

     [8] The Master said: "Poetry rouses, courtesy upholds us, music is our
crown."

     [9] The Master said: "The people may be made to follow: they cannot be
made to understand."

     [10] The Master said: "Love of daring, inflamed by poverty, leads to
crime: a man without love, if deeply ill-treated, will turn to crime."

[Footnote 2: The Chinese say: "The body is born whole by the mother; it is for
the son to return it again whole."]


[Footnote 3: Head of the Meng clan, minister of Lu.]

[Footnote 4: This is believed to refer to Yen Yuan.]

     [11] The Master said: "All the glorious gifts of the Duke of Chou, ^5 if
coupled with pride and meanness, would not be worth one glance."

     [12] The Master said: "A man to whom three years of study have borne no
fruit would be hard to find."

     [13] The Master said: "A man who loves learning with simple faith, who to
mend his life is content to die, will not enter a tottering kingdom, nor stay
in a land distraught. When right prevails below heaven, he is seen; when
wrong prevails, he is unseen. When right prevails, he would blush to be poor
and lowly; when wrong prevails, wealth and honours would shame him."

     [14] The Master said: "When not in office, discuss not policy."

     [15] The Master said: "In the first days of the music master Chih how
grand was the ending of the Kuan-chu! How it filled the ear!"

     [16] The Master said: "Of such as are eager, but not straight; shallow,
but not simple; dull, but not truthful, I will know nothing."

     [17] The Master said: "Study as though the time were short, as one who
fears to lose."

     [18] The Master said: "It was sublime how Shun and Yu swayed the world
and made light of it!"

     [19] The Master said: "How great was Yao in kingship! Sublime! Heaven
alone is great; Yao alone was patterned on it! Boundless! Men's words failed
them. Sublime the work he did, dazzling the wealth of his culture!"

     [20] Shun had five ministers, and order reigned below heaven. King Wu
said: "Ten in number are my able ministers." Confucius said: "'The dearth of
talent,' is not that the truth? The days when Yu ^6 succeeded T'ang ^7 were
rich in talent; yet there were but nine men in all, and one of these was a
woman. The utmost worth was the worth of Chou! ^8 Lord of two-thirds of the
earth, he submitted all to Yin."

     [21] The Master said: "I find no flaw in Yu. Frugal in eating and
drinking, he was lavish to the ghosts of the dead: ill-clad, he was gorgeous
in cap and gown: his home a hovel, he poured out his strength upon dikes and
ditches. No kind of flaw can I find in Yu."

[Footnote 5: See note to vii. 5.]

[Footnote 6: Shun.]

[Footnote 7: Yao.]

[Footnote 8: King Wen, Duke of Chou.]

Section 2

     [1] The Master seldom spake of gain, doom, or love.

     [2] A man from the Ta-hsiang village said: "The great Confucius, with his
vast learning, has made no name in anything."

     When the Master heard it, he said to his disciples: "What shall I take
up? Shall I take up charioteering? Shall I take up bowmanship? I must take up
charioteering."

     [3] The Master said: "A linen cap is correct: to-day silk is worn.
It is cheap, and I follow the many. To bow below is correct: to-day it is done
above. This is overweening, and, despite the many, I bow below."

     [4] From four things the Master was quite free. He had no by-views; he
knew not "must," or "shall," or "I."

     [5] When the Master was affrighted in K'uang, ^1 he said: "Since the
death of King Wen, is not this the home of culture? Had Heaven condemned
culture, later mortals had missed their share in it. If Heaven uphold culture,
what can the men of K'uang do to me?"

     [6] A high minister said to Tzu-kung: "The Master must be a holy man, he
can do so many things!"

     Tzu-kung said: "Heaven has indeed well-nigh endowed him with holiness,
and he is many-sided too."

     When the Master heard it, he said: "Does the minister know me? Being
lowly born, I learned many an humble trade in my youth. But has a gentleman
skill in many things? No, in few things."

     Lao said that the Master would say: "Having no post, I learned a craft."

     [7] The Master said: "Have I in truth understanding? I have no
understanding. But if a yokel ask me aught in an empty way, I tap it on this
side and that, and sift it to the bottom."

     [8] The Master said: "The phoenix comes not, nor does the river give
forth a sign. All is over with me!"

[Footnote 1: During the Master's wanderings. K'uang is said to have been a
small state near Lu, that had been oppressed by Yang Huo. Confucius resembled
him, and the men of K'uang set upon him, mistaking him for their enemy. The
commentators say that the Master was not affrighted, only "roused to a sense
of danger." I cannot find that the text says so.]

     [9] When the Master saw folk clad in mourning, or in robes of state, or
else a blind man, he made a point of rising-even for the young-or, if he were
passing by, of quickening his step.

     [10] Yen Yuan heaved a sigh and said: "As I gaze it grows higher, more
remote as I dig! I sight it in front, next moment astern! The Master tempts
men forward deftly bit by bit. He widened me with culture, he bound me with
courtesy. Until my strength was spent I had no power to stop. The goal seemed
at hand: I longed to reach it, but the way was closed."

     [11] When the Master was very ill, Tzu-lu moved the disciples to act as
ministers.

     During a better spell the Master said: "Yu has long been feigning. This
show of ministers, when I have no ministers, whom can it deceive? Will it
deceive Heaven? Moreover, is it not better to die in your arms, my boys, than
to die in the arms of ministers? And if I lack a grand burial, shall I die
by the roadside?"

     [12] Tzu-kung said: "Were a beauteous jadestone mine, ought I to hide it
away in a case, or seek a good price and sell it?"

     The Master said: "Sell it, sell it! I tarry for my price."

     [13] The Master wished to make his home among the nine tribes. ^2
One said: "They are low, how could ye?"

     The Master said: "Where a gentleman has his home, can aught live that
is low?"

     [14] The Master said: "After I came back from Wei to Lu the music was set
straight and each song found its place."

     [15] The Master said: "To serve men of high rank when abroad, and father
and brothers when at home; to dread slackness in graveside duties, and be no
thrall to wine: to which of these have I won?"

     [16] As he stood by a stream' the Master said: "Hasting away like this,
day and night without stop!"

     [17] The Master said: "I have found none who love good as they love
women."

     [18] The Master said: "In making a mound, if I stop when one basketful
more would end it, it is I that stop. In levelling ground, if I go on after
throwing down one basketful, it is I that proceed."

[Footnote 2: The half-barbarous tribes in the mountainous, eastern districts
of the present province of Shantung.]

     [19] The Master said: "Never listless when spoken to, such was Hui!" ^3

     [20] Speaking of Yen Yuan, the Master said: "The pity of it! I have seen
him go on, but never have I seen him stop."

     [21] The Master said: "Some sprouts do not blossom, some blossoms bear
no fruit."

     [22] The Master said: "Awe is due to youth. May not to-morrow be bright
as to-day? To men of forty or fifty, who are unknown still, no awe is due."

     [23] The Master said: "Who would not give ear to a downright word? But to
mend is of price. Who would not be pleased by a guiding word? But to ponder
the word is of price. With such as give ear, but will not mend; who are
pleased, but will not ponder, I can do nothing."

     [24] The Master said: "Make faithfulness and truth thy masters: have no
friends unlike thyself: be not ashamed to mend thy faults."

     [25] The Master said: "Three armies may be robbed of their leader, no
wretch can be robbed of his will."

     [26] The Master said: "Clad in a tattered, quilted cloak, Yu ^4 will
stand unabashed amidst robes of fox and badger.

'Void of hatred and greed,
What but good does he do?'"

     But when Tzu-lu was ever humming these words, the Master said: "This is
the way: but is it the whole of goodness?"

     [27] The Master said: "Erst the cold days show how fir and cypress are
last to fade."

     [28] The Master said: "The wise are free from doubt; love is never vexed;
the bold have no fears."

     [29] The Master said: "With some we can join in learning, but not in
aims; with others we can join in aims, but not in standpoint; and with others
again in standpoint, but not in measures."

     [30] "The flowers overhead
Are dancing in play;
My thoughts are with thee,
In thy home far away."

[Footnote 3: Yen Yuan.]

[Footnote 4: Tzu-lu.]

     The Master said: "Her thoughts were not with him, or how could he be far
away?"

Section 3

     [1] Amongst his own country folk Confucius wore a homely look, like one
who has no word to say.

     In the ancestral temple and at court his speech was full, but cautious.

     [2] At court, he talked frankly to men of low rank, winningly to men of
high rank.

     In the king's presence he looked intent and solemn.

     [3] When the king bade him receive guests, his face seemed to change,
his knees to bend. He bowed left and right to those beside him, straightened
his robes in front and behind, and sped forward, his elbows spread like wings.
When the guest had left, he always reported it, saying: "The guest has ceased
to look back."

     [4] Entering the palace gate he stooped, as though it were too low for
him. He did not stand in the middle of the gate, nor step on the threshold.

     Passing the throne, his face seemed to change, his knees to bend, he
spake with bated breath.

     Mounting the dais, he lifted his robes, bowed his back and masked his
breathing, till it seemed to stop.

     Coming down, his face relaxed below the first step, and bore a pleased
look. From the foot of the steps he sped forward, his elbows spread like
wings; and when again in his seat he looked intent as before.

     [5] When bearing the sceptre, his back bent, as under too heavy a burden.
He held his hands not higher than in bowing, nor lower than in giving a
present. He wore an awed look and dragged his feet, as though they were
fettered.

     When presenting royal gifts his manner was formal; but he was cheerful
at the private audience.

     [6] This gentleman was never arrayed in maroon or scarlet; even at home
he would not don red or purple.

     In hot weather he wore unlined linen clothes, but always over other
garments.

     Over lamb-skin he wore black, over fawn he wore white, over fox-skin he
wore yellow. At home he wore a long fur robe, with the right sleeve short.

     He always had his nightgown half as long again as his body.

     In the house he wore fox or badger skin for warmth.

     When out of mourning there was nothing wanting from his girdle.

     Except for court dress, he was sparing of stuff.

     He did not wear lamb's fur, or a black, cap, on a visit of condolence.

     On the first day of the moon he always went to court in court dress.

     [7] On fast days he always donned clothes of pale hue, changed his food,
and moved from his wonted seat.

     [8] He did not dislike his rice cleaned with care, nor his hash chopped
small.

     He did not eat sour or mouldy rice, putrid fish, or tainted meat. Aught
discoloured, or high, badly cooked, or out of season, he would not eat. He
would not eat what was badly cut, or a dish with the wrong sauce. A choice of
meats could not tempt him to eat more than he had a relish for. To wine alone
he set no limit, but he did not drink till he got fuddled.

     He did not drink bought wine, or eat ready-dried market meat.

     Ginger was never missing at table.

     He did not eat much.

     After sacrifice at the palace he would not keep the meat over night, at
home not more than three days. If kept longer it was not eaten.

     He did not talk at meals, nor speak when in bed.

     Though there were but coarse rice and vegetable soup, he made his
offering will all reverence.

     [9] If his mat were not straight, he would not sit down.

     [10] When drinking with the villagers, as those with staves left, he left
too.

     At the village exorcisms he donned court dress, and stood on the eastern
steps.

     [11] When sending inquiries to another land, he bowed twice and saw his
messenger out.

     On K'ang making him a gift of medicine, he accepted it with a bow,
saying: "I do not know it: I dare not taste it."

     [12] His stables having been burnt, the Master, on his return from
court, said: "Is any one hurt?" He did not ask after the horses.

     [13] When the king sent him bake-meat, he set his mat straight, and
tasted it first. When the king sent him raw meat, he had it cooked for
sacrifice. When the king sent a living beast, he had him reared.

     When dining in attendance on the king, the king made the offering,
Confucius ate of things first.

     On the king coming to see him in sickness, he turned his face to the east
and had his court dress spread across him, with the girdle over it.

     When summoned by the king, he walked, without waiting for his carriage.

     [14] On entering the Great Temple he asked how each thing was done.

     [15] When a friend died who had no home to go to, he said: "It is for me
to bury him."

     When a friend sent a gift, even of a carriage and horses, he did not bow.
He only bowed for sacrificial meat.

     [16] He did not sleep like a corpse. At home he unbent.

     On meeting a mourner, and were he a friend, his face changed. Even in
everyday clothes, when he met any one in full dress, or a blind man, his face
grew staid.

     When he met men in mourning he bowed over the cross-bar; to the census
bearers he bowed over the cross-bar.

     Before choice meats he rose with changed look. At sharp thunder, or
fierce wind, his look changed.

     [17] In mounting his chariot he stood straight and grasped the cord. When
in his chariot he did not look round, speak fast, or point.

     [18] Seeing a man's face, she rose, flew round and settled.

     The Master said: "Hen pheasant on the ridge, it is the season, it is the
season."

     He and Tzu-lu got on the scent thrice and then she rose.