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gone off, nor would he eat anything that had changed colour, stank, was ill cooked: or out of season.
? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
XI
1. On occasion of messengers from an. other state (or to it) he bowed twice and escorted the messenger out.
2. Chi K'ang made him a present of medicine, he bowed and accepted it, saying : I don't know how far it goes, I don't dare take it.
XII
1. The stable burned while he was away at court, he said : Any of the men hurt? not asking about the horses.
XIII
1. On the prince sending food, he would adjust his
mat and taste it before anyone else; the prince sending
raw food he would cook it and set it before the spirits
inviting them; if the prince sent him a live animal he
would put it to pasture.
2. In service of the prince at a feast, the prince sacrificed, first tasting.
Not clear, but L. evidently correct that confucius acted as taster, evther for prince, or for the spwits.
3. Being ill, the prince came to see him, he set his head to the east and had his court robes spread over him, his belt across them.
4. When summoned by sovran order, he did not wait for the team to be hitched, he went on foot.
XIV
l. Entering the great dynastic temple he asked about all details of the service.
xv
1. When a friend died with no one to return (the body to its home for burial) he said : I will see to the funeral.
62
BOOK TEN
- . . . . . . -------
? 2. If a friend sent a present, though it were a carriage
and pair, he did not bow, but only for a present of
sac:rificial 1neat.
XVI
1. In bed did not lie in the pose of a Cbrpse; at home
no formal manners.
2. Seeing anyone in mourning, although a familiar, he
would change (his expression); seeing anyone in cere-
monial cap, or blind, although he himself were in slops,
he would salute \vith ceremony.
3. To a person in mourning he would bow over the
dash-board. He would bow over the dash-board to anyone carrying the census tablets.
4. He would rise and bow with different expression at a feast with a loaded table.
S. He would change expression at sudden thunder or a keen gust of wind.
XVII
1. To get into the carriage he would stand plumb and take hold of the cord.
2. In the carriage he did not twist his head around, gabble, or point.
XVIII
1. "Beauty: That which arises, hovers, then comes to nest. "
2. He said : Mountain ridge, the hen pheasant, the
ringed pheasant the season, how! It is the season!
Tze-lu [? ? ] showed respect [3709 a? ], thrice smelled and rose. [? thrice inhaled the mountain air? ]
Ui. fficult as t<1 the number of times the hen
pheasant "hsiu" scented. Commentators in general give it up.
P. apparffltly tries to connect the verse with the yellow bird that knows where to rest. Great Learning III, 2.
63
? ? ? ? BOOK ELEVEN Hsien Tsin
The Earlier Approach
I
I. He said : Earlier approach to the rites and to the music was the countryman's, the latter the gentleman's; ] eome at 'em the earlier way.
II
1. He said: None of those who followed rrte to Ch'an and Ts'ai now come to my door.
2. Showing virtu in act: Yen Yuan, Min Tze-ch'ien, Zan Po-niu, Chung-King; valued for their conversation : Tsai Wo, Tze-Kung; for administrative services: Zan Yu, Chi Lu; for their literary studies: Tze-yu, Tze-hsia.
III
1. He said : Hui's no help, he's pleased with every- thing I say.
IV
I. He said : Min Tze-ch'ien most certainly filial, no 0ne disagrees with what his father, mother and all his brothers say (differs from what they say of him).
v
I. Nan Yung thrice came back to (quoting) " The White Sceptre"; Kung-tze gave him his elder brother's daughter to wife.
VI
I. Chi K'ang asked which of the disciples loved study. Kung-tze answered : There was Y en Hui who lovecl study, unfortunately he died young, and the model's lost.
64
BOOK ELEVEN VII
I. Yen Yuan died and (his father) Yen Lu wanted Co~fucius to sell his carriage to pay for the coffin.
2. Confucius said : Talents or no talents every man . 1calls his son, son. Li died and had a coffin but no outer shell. I did not go on foot to get him an outer shell; having ranked just below the Great Officers, it was not
fitting to go on foot.
VIII
1. Yen Yuan died, Confucius said : Heaven destroys n1e, destroys me.
IX
1. Yen Yuan died, and He mourned greatly; disciples said : rfhis is excessive.
2. H. e said : Excessive?
3. If I do not greatly lament him, whom should I?
Y uan
1. Y en
Confucius said : You may not.
wanted a big
funeral.
died, the
disciples
2. The disciples gave a great funeral.
x
3. Confucius said : Hui treated me as a father. I have not managed to treat him as a son, not my fault but yours.
XI
1. Chi Lu asked about the service for ghosts and spirits. Confucius said : Y ou cannot be useful to the living, how can you be useful to (serve) ghosts?
"Venture to ask about death. "
Said : Not understanding life, how can you understand death? [Or "the living, how understand the dead? "]
65
? ? ? ? ? ? ? ? , - . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - . . . \. ! . - - - - - - - - - - - - - -
? CONFUCIAN ANALECTS
XII
I. Min-tze was waiting on him looking respectful,
Tze-Lu looking active, Zan Yu and Tze-Kung frank and easy. He was pleased.
2. (Said): The Sprout, there, (Yu) won't die a natural death.
XIII
1. Lu folk in the matter of the new long Treasury
building:
2. Min Tze-ch'ien said : What about repairing the
old one? Why change and build?
3. He said: Great man for not talking, when he does
BOOK ELEVEN
2. Confucius said : No disciple of mine. The kids can beat drums and go after him (for all I care).
[" Ta! :res" is from Legge, Mathews follows it, but with no other illustration to back it up. (Lien [M. 3999] is Ml among the different sorts ? Of legalised tax mentioned by Mencius
III. 1, iii. 6. Han' (2052) must be a misprint in some editions. ) Could be: went on raking it in, piling it up, supplementing his profits, his increase. ]
it's mid target.
[Chung, the middle, what it's all about. ] XIV
1. Ch'ai is simple.
2. Shan is coarse.
3. Shih, deflected.
1. He said: What's Yu's lute doing at my door? [Com1nentator's guess that "Sprout's" music was too warlike. Might distingu. Vsh "cam- pmign" lute from scholar's lute? Must-lute
and Now-lute. ]
2. The disciples did not revere Tzu-lu (Yu). He said : The Sprout has come up the hall, but not entered the inner compartm,ent.
xv
1. Tze-Kung asked: Who's the better man, Shih or Shang? He said : Shih goes past the mark, Shang don't get there.
(Tze-Kung) said: "So Shih's the better? "
He said : It's as bad to overdo as not to get there.
XVI
1. The Chi chief was richer than the Duke of Chau, yet Ch'iu went on raking in taxes and piling up wealth for him.
66
[All these adjectives unsatisfactory. Prob- ably defined by the quality of the men described when they were used. It is assumed by (L. etc. ) that they are pejorative. I cannot feel that the assumption is proved. ]
XVIII
4.
Y u
("the Sprout") is
unkempt.
XVII
1. He said : Hui's not far from it, frequently hard
up. [K'ung can meian alw: blank. ]
2. Ts'zc docs not receive (accept) destiny (? take
orders) [L. : accept the decrees of Heaven], his riches
fatten, his calculations are often correct.
XIX
1. Tze-Chang asked : How does a "shan4" man
[dictionary: good man] act?
He said : He does not trample footsteps [note 502. 7 combine, as "feelings"]. he does not enter the (inner) apartment.
[This verse can . only be taken as a definition of the word shan,4 which pictogrammvcally
67
? ? ? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
suggests symmetry, over a niouth. Goodness of the solar Ram, or what will you? L. takes it "inner chamber of the sage. "]
xx
1. He said: Firm orderly discourse, we accept a fel- low, but is he the real thing, or is it just gravity? *
XXI
1. Tze-Lu asked if he should act [L. immediately] on
what he heard.
He said : Your father and elder brother are alive, why
should you act on what you hear?
Zan Yu asked if he should act on what he heard. He
said : When you hear it, do it.
Kung-hsi Hwa said: (Tze-Lu) Yu asked if he shou1d
act when he heard a thing, and you said : Y our father and brother are alive. Ch'iu asked if he should act on what he heard, you said : Go to it. I am perplexed and venture . . . Confucius said: Ch'iu is slow, therefore I prodded him; " the Sprout " too active, so I tried to slo\v him down.
BOOK ELEVEN
2. He said : I thought you would ask about someone out of the ordinary, and you ask about Yu and Ch'iu.
'3. You call a man a great minister when he serves his prince honestly, and retires \vhen he cannot.
4. You can call Yu and Ch'iu "ministers" and that's all.
[Or perhaps better "tool-ministers," 1556. b. J Pauthier with neat irony "considere. s comme ayant augmente le nombres des ministres. "
5. (Tze-zan) said: Aye, they'll always follow along.
6. He said : They would not follow along to parricide or regicide.
XXIV
1. Tze-Lu got Tze-Kao made governor of Pi.
2. He said: You are injuring somebody's son.
3. Tze-Lu said: There are men of the people, there
are land altars and altars of the grain spirits, why do we need to read books and go on with study?
4. He said: That's why I hate big smart talk [fluency, L. glib-tongued people].
xxv
1. Tze-Lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa were sitting with him.
2. He said: I am a day older than you, but pay no attention to that.
3. You sit round saying: We are unknown, if some- body should recognise you, what would you do [L. like to do]?
4. Tze-Lu replied straight off the bat: "Thousand chariots' state. Shut in between large states, and armies of invasion, grain and provision famine, I could give the people courage if I had three years' run, and teach 'em the rules, put 'em on the square. " The big man smiled (or grinned).
69
1. him.
XXII
He was in dread in Kwang, Yen Yuan came after He said : I thought you were dead.
(Yen) said : You are alive, how should I venture to die?
XXIII
1. Chi Tze-zan asked whether Chung Yu and Zan Ch'iu could he called great ministers.
*Sterne: a mysterious carriage of the body, to conceal the defects of the mind. Chur1ngl, sedateness, dressed-up-Hess.
68
? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
5. "Ch'iu, how about you? "
Replied: "Give me the job of a sixty, seventy or fifty
Ii square district. I could give 'em abundant crops in three years. It would need a superior man to teach 'em the rites and n1usic. " ["Abundant crops "-probably more literal: there would be enough (for the) people. ]
6. "What about you, Ch'ih? "
Replied : I don't say I could do that sort of thing, should like to study, serve in the ancestral temple, at audience of the princes, ceremonial chapter style [L. & M. dark square-made robe, black linen cap] to be lesser assistant.
7. "Chieh (clever-boy), what about you? " Struck his se (25-string lute) with curious jingling, laid down the lute and got up, answering : Differ from the three of 'em in what they grasp at.
Confucius said : What harm, let each say what he wants (directio voluntatis).
(Chieh) said: Toward the end of spring, in nice spring clothes, with five or six fellows who have been capped, and six or seven kids, go bathe in I river (Shantung) with the wind over the rain dance [probably, wind for the rain dance, could be: wind suitable for the rain dance] to chant (through the service) and go home.
The big man heaved a sigh of assent : I am with Chieh.
[L. calls this young man Tien. ]
8. The three went out, Tsang Hsi delaying, and said :
What about these three men's words? Confucius said: Each one expressed his preference, that's all.
9. (Hsi) said: Boss, why did you grin at "The
Sprout"?
10. He said: A state is managed with ceremony, his
words were not polite, so I grinned.
11. "But Ch'iu didn't ask for a state. "
"Calmly, did you ever see a district, fifty, sixty or seventy Ii square that wasn't a state? "
70
BOOK ELEVEN
12. " Only Ch'ih, was he asking for a state? "
"Together in ancestral temple, who save nobles would
be there; if Ch'ih wern a lesser acolyte, who'd be the big
ones? "
71
? ? ? ? ? ? ? ? BOOK TWELVE I
1. Yen Yuan asked about full manhood. He said : Support oneself and return to the rites, that makes a man. [The "support oneself" is fairly literal. . It cannot be limited to superficial idea of making a living, but certainly need not be ta. ken ascetically. "Determine the character" mvght
render one side of the phrase. ]
If a man can be adequate to himself for one day and return to the rites, the empire would come home to its manhood. This business of manhood sprouts fro1n one- self, how can it sprout from others? .
2. Yen Yuan said : Wish I had the eye to see it, may I ask?
If something is contrary to the rites, don't look at it; don't listen to it, don't discuss it, if it is contrary to the rites don't spend energy on it. Y en Y uan said: I am not clever but I would like to act on that advice.
BOOK TWELVE
[The right-hand component of this jen' is clearly shaped as jen (4) 3110; not as in M. 's 3117, but no-tin all printed editions. ]
IV
I. Sze-ma Niu asked about (the term) gentleman. He said: The man of breed has neither melancholy nor fears.
2. (Niu) said: Being without retrospective melan- choly or fear, is that being the gentleman? [Or: How does that constitute the chun tzut]
3. He said: On introspection nothing wrong (diseased), how would he have regrets or fears?
v
1. Sze-ma Niu said in worry (or regret) : Everyone has brothers except me. I haven't (or have lost 'em).
2. Tze-Hsia said : " I've heard said :
3. " Death and life have ? their sealed orders, riches and honours are fro1n heaven. "
4. The man with the voices of his forebears within hin1 is reverent; he gives men respect, and holds to the right usage, alt men within the four seas are elder and younger brothers. liow can the proper man be dis- tressed for lack of brothers?
II
He said :
Chung-kung said: I'm not clever, but I'd like to put those words into practice.
1. Sze-ma Niu asked about manhood. He said : The full man's words have an edge of definition. [L. merely: slow of speech. ]
2. (Niu) said : [as L. ] Cautious and stow: of speech, is that a definition of manhood? He said : Difficult busi- ness to reach one's verbal manifest in one's actions unless the words are defined [L. : unless the speech be slow].
72
1. Chung-kung asked about full manhood.
Out of doors look on men as if you were receiving great guests; put n1en to work as if you vvere performing t~e Great Sacrifice, what you don't want (done to you) don t do to another, settle in a district without fault-finding, take root in the home without fault-finding.
VI
1. Tze-chang asked about light. slow soaking s1ander, and
He said : He whom'
tiger-stomach receive inform [L. "statements that startle "]
have no effect on (are no? go with) can be called enlightened [bis can be called
perspicuous, far-seeing].
73
? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
VII
l. Tze-Kung asked about government. He said: Enough food, enough weapons, and that the people stand by their word [L. have confidence in their ruler].
2. Tze-Kung said : If you can't manage this, which do you omit first? He said : The armaments.
3. Tze-Kung: If you can't manage the other two, which do you omit first? He said: The food. All must die, but if the people be without faith (fail of their word) nothing stands.
VIII
l. Chi Tzc-ch'ang said : A proper man needs the solid qualities, that's enough, what's the use of higher culture?
2. Tze-kung said : Pity the great philosopher's words,
he is a superior man (but) four horses cannot overtake
the tongue.
3. The finish is as the substance, the solid, the sub-
stance like the polish it takes; tiger-skin, leopard-skin
are like dog-skin and goat-skin if you take the hair off.
IX
l.