Chinese Literature. Конфуций

Would he go down after him?"

      "Why should he really do so?" answered the Master. "The good man or, a superior man might be induced to go, but not to go down. He may be misled, but not befooled."

      "The superior man," said he, "with his wide study of books, and hedging himself round by the Rules of Propriety, is not surely, after all that, capable of overstepping his bounds."

      Once when the Master had had an interview with Nan-tsz, which had scandalized his disciple Tsz-lu, he uttered the solemn adjuration, "If I have done aught amiss, may Heaven reject me! may Heaven reject me!"

      "How far-reaching," said he, "is the moral excellence that flows from the Constant Mean!15 It has for a long time been rare among the people."

      Tsz-kung said, "Suppose the case of one who confers benefits far and wide upon the people, and who can, in so doing, make his bounty universally felt—how would you speak of him? Might he be called philanthropic?"

      The Master exclaimed, "What a work for philanthropy! He would require indeed to be a sage! He would put into shade even Yau and Shun!—Well, a philanthropic person, desiring for himself a firm footing, is led on to give one to others; desiring for himself an enlightened perception of things, he is led on to help others to be similarly enlightened. If one could take an illustration coming closer home to us than yours, that might be made the starting-point for speaking about philanthropy."

      BOOK VII

      Characteristics of Confucius—An Incident

      Said the Master:—

      "I, as a transmitter16 and not an originator, and as one who believes in and loves the ancients, venture to compare myself with our old P'ang.

      "What find you indeed in me?—a quiet brooder and memorizer; a student never satiated with learning; an unwearied monitor of others!

      "The things which weigh heavily upon my mind are these—failure to improve in the virtues, failure in discussion of what is learnt, inability to walk according to knowledge received as to what is right and just, inability also to reform what has been amiss."

      In his hours of recreation and refreshment the Master's manner was easy and unconstrained, affable and winning.

      Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since I have had a repetition of the dreams in which I used to see the Duke of Chow.17

      "Concentrate the mind," said he, "upon the Good Way.

      "Maintain firm hold upon Virtue.

      "Rely upon Philanthropy.

      "Find recreation in the Arts.18

      "I have never withheld instruction from any, even from those who have come for it with the smallest offering.

      "No subject do I broach, however, to those who have no eager desire to learn; no encouraging hint do I give to those who show no anxiety to speak out their ideas; nor have I anything more to say to those who, after I have made clear one corner of the subject, cannot from that give me the other three."

      If the Master was taking a meal, and there were any in mourning beside him, he would not eat to the full.

      On one day on which he had wept, on that day he would not sing.

      Addressing his favorite disciple, he said, "To you only and myself it has been given to do this—to go when called to serve, and to go back into quiet retirement when released from office."

      Tsz-lu, hearing the remark said, "But if, sir, you had the handling of the army of one of the greater States,19 whom would you have associated with you in that case?"

      The Master answered:—

        "Not the one 'who'll rouse the tiger,'

         Not the one 'who'll wade the Ho;'

      not the man who can die with no regret. He must be one who should watch over affairs with apprehensive caution, a man fond of strategy, and of perfect skill and effectiveness in it."

      As to wealth, he remarked, "If wealth were an object that I could go in quest of, I should do so even if I had to take a whip and do grooms' work. But seeing that it is not, I go after those objects for which I have a liking."

      Among matters over which he exercised great caution were times of fasting, war, and sickness.

      When he was in the State of Ts'i, and had heard the ancient Shau music, he lost all perception of the taste of his meat. "I had no idea," said he, "that music could have been brought to this pitch."

      In the course of conversation Yen Yu said, "Does the Master take the part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask him that."

      On going in to him, that disciple began, "What sort of men were Peh-I and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had they any feelings of resentment?" was the next question. "Their aim and object," he answered, "was that of doing the duty which every man owes to his fellows, and they succeeded in doing it;—what room further for feelings of resentment?" The questioner on coming out said, "The Master does not take his part."

      "With a meal of coarse rice," said the Master, "and with water to drink, and my bent arm for my pillow—even thus I can find happiness. Riches and honors without righteousness are to me as fleeting clouds."

      "Give me several years more to live," said he, "and after fifty years' study of the 'Book of Changes' I might come to be free from serious error."

      The Master's regular subjects of discourse were the "Books of the Odes" and "History," and the up-keeping of the Rules of Propriety. On all of these he regularly discoursed.

      The Duke of Shih questioned Tsz-lu about Confucius, and the latter did not answer.

      Hearing of this, the Master said, "Why did you not say, He is a man with a mind so intent on his pursuits that he forgets his food, and finds such pleasure in them that he forgets his troubles, and does not know that old age is coming upon him?"

      "As I came not into life with any knowledge of it," he said, "and as my likings are for what is old, I busy myself in seeking knowledge there."

      Strange occurrences, exploits of strength, deeds of lawlessness, references to spiritual beings—such-like matters the Master avoided in conversation.

      "Let there," he said, "be three men walking togetherfrom that number I should be sure to find my instructors; for what is good in them I should choose out and follow, and what is not good I should modify."

      On one occasion he exclaimed, "Heaven begat Virtue in me; what can man do unto me?"

      To his disciples he once said, "Do you look upon me, my sons, as keeping anything secret from you? I hide nothing from you. I do nothing that is not manifest to your eyes, my disciples. That is so with me."

      Four things there were which he kept in view in his teaching—scholarliness, conduct of life, honesty, faithfulness.

      "It is not given to me," he said, "to meet with a sage; let me but behold a man of superior mind, and that will suffice. Neither is it given to me to meet with a good man; let me but see a man of constancy, and it will suffice. It is difficult for persons to have constancy, when they pretend to have that which they are destitute of, to be full when they are empty, to do things on a grand scale when their means are contracted!"

      When the Master fished with hook and line, he did not also use a net.

      When out with his bow, he would never shoot at game in cover.

      "Some there may be," said he, "who do things in ignorance of what they do. I am not of these. There is an alternative way of knowing things, viz.—to sift out the good from the many things one hears, and follow it; and to keep in memory the many things one sees."

      Pupils from Hu-hiang were difficult to speak with. One youth came to interview

15

The doctrine afterwards known by that name, and which gave its title to a Confucian treatise.

16

In reference to his editing the six Classics of his time.

17

This was one of his "beloved ancients," famous for what he did in helping to found the dynasty of Chow, a man of great political wisdom, a scholar also, and poet. It was the "dream" of Confucius's life to restore the country to the condition in which the Duke of Chow left it.

18

These were six in number, viz.Ceremonial, Music,

Archery, Horsemanship, Language, and Calculation.

19

Lit., three forces. Each force consisted of 12,500 men, and three of such forces were the equipment of a greater State.