25 The Master said, Put prime value on loyalty and trustworthiness, have no friends who are not your equal, and, if you make mistakes, don’t be afraid to correct them.11
26 The Master said, The Three Armies12 may be stripped of their commander, but even a simple commoner cannot be deprived of his will.
27 The Master said, Wearing a shoddy floss-wadded jacket, standing beside someone clad in fox and badger furs, and feeling no shame—that would be You (Zilu)!
28 Doing no harm, seeking nothing—
why am I not seen as good?13
Zilu was forever reciting these lines. The Master said, That approach—why would anyone rate it as good?
29 The Master said, When the year-end cold comes, then we know that the pine and cypress are the last to lose their leaves.
30 The Master said, The wise are never perplexed; the humane, never anxious; the brave, never afraid.
31 The Master said, You may study alongside a person but can’t agree with him how to pursue the Way. You may pursue the Way with him but can’t agree where to take your stand. You may agree where to take your stand but not how to adapt to circumstances.
32 The blossoms of the cherry,
how they flutter and turn.
It’s not that I don’t think of you,
but your house is far away.14
The Master said, He doesn’t really think of her. If he did, why would he worry how far it was?
1 The people of Kuang mistook Confucius for Yang Hu, a military leader who had led a revolt in the region.
2 Identity unknown; perhaps the prime minister of Wu, a state with close connections to Lu.
3 Probably a continuation of the preceding passage.
4 The appearance of the phoenix and a mysterious “chart” put forth by the Yellow River were believed to be portents signaling the presence of a sage in the world.
5 As a sign of respect.
6 As if he were a government official; as a private individual, though, he was not entitled to such retainers.
7 Non-Chinese peoples who lived to the east of China.
8 The “Ya” and “Song” are sections of the Book of Odes, a text that Confucius is supposed to have edited.
9 One of the most famous passages in the Analects. What does it mean?
10 Presumed to be a meditation on the premature death of Yan Yuan.
11 Identical to the last sentence of 1:8.
12 See 7:10.
13 Book of Odes, no. 33.
14 From a poem not found in the present text of the Book of Odes.
Book Ten
1 When Confucius was among the people of the community, he was mild and deferential, as though he were unable to speak. When he was in the ancestral temple of the ruler or at court, he spoke at length, though always in a circumspect manner.
2 At the morning audience, he talked with the lesser officials in a relaxed and affable way, and talked with the higher officials in a respectful manner. When the ruler made his appearance, Confucius assumed a reverential attitude, but one free of constraint.
3 When the ruler summoned him to greet a guest, his face took on a look of concentration and his pace was solemn. As he bowed and took his place with the others in line, he clasped his hands first to the left, then to the right, his robe falling front and back in graceful folds. When he hurried forward, he did so in a dignified manner. And after the guest had departed, he always reported the conclusion of the mission, saying, The guest has ceased to look back.
4 When he entered the ruler’s gate, he bent forward, as though the gate were not big enough to admit him. He never stood in the middle of the gateway or stepped on the threshold.
When he passed the place customarily occupied by the ruler, his face took on a look of concentration and his pace was solemn. When he spoke, he seemed to have trouble getting out his words.
When he gathered up his robe and ascended the hall, his body was bent forward and his breathing stilled, as though he were unable to breathe. When he emerged from the audience and descended the first step, he relaxed his expression with a look of relief. When he had come to the bottom of the steps, he hurried forward in a dignified manner and returned to his original position with a reverent air.
5 When he carried the jade tablet,1 he bent forward, as though he could not bear the weight. He held it up as though performing a bow, lowered it as though handing over an object. His face took on a look of concentration, an expression of fear, and he moved his feet carefully, as though walking a line.
When presenting official gifts, his expression was genial, and at the exchange of private gifts his manner was even more relaxed.
6 The gentleman2 did not wear dark purple or puce trimmings on his garments or informal clothes of red or purple. In hot weather, he wore a single garment of fine or coarse kudzu fiber but always put on an outer garment when he went out. With a black robe, he wore black lambskin; with a white robe, white deerskin; and with a yellow robe, yellow fox fur. With informal dress, he wore fur of ordinary length, but with the right sleeve cut somewhat shorter. He always wore a sleeping robe one and a half times his body length. He used thick fox or badger fur for his sitting mat. When not in mourning, he wore any sort of belt ornament. With the exception of ceremonial skirts, his lower garments were always fitted at the waist. He did not wear black lambskin or a black silk hat on visits of condolence. On the first day of the month, he invariably put on court vestments and attended court.
7 In periods of ritual purification, he always wore a clean robe made of hemp. At such times, he invariably changed his diet and sat in a seat different from his ordinary one.
8 He had no objection to polished rice or meat or fish finely cut up. But if the rice was moldy or rancid, the fish putrid or the meat spoiled, he would not eat it. If food had a bad color, he would not eat it; if it smelled bad, he would not eat it; if it was improperly cooked, he would not eat it; if it was out of season, he would not eat it; if it was not properly sliced, he would not eat it; if it did not have the proper sauce, he would not eat it.
Although he might eat a large helping of meat, he did not allow it to overwhelm the vital nourishment of the rice. Only in the case of wine did he have no fixed limit, but he never drank to the point of confusion.
He would not drink wine or eat foods bought from the market. He did not refuse ginger, but did not eat much of it.
When he had received sacrificial meat from the ruler, he did not keep it until the following day. When he had meat from a family sacrifice, he ate it before the third day. If three days had passed, he would not eat it.
He did not converse at mealtime and did not talk in bed. Although it was no more than coarse grain, a soup of greens or melon, before eating he always set aside a portion as an offering and did so with a reverential air.
9 If the sitting mat was not properly straightened, he would not sit on it.
10 When drinking with the others of the community, he waited until the elderly people with canes had left before leaving. When the members of the community were performing their demon-expelling rites, he put on his court robes and stood on the eastern steps.
11 Sending a messenger to inquire about someone in another state, he would bow to the ground twice on seeing him off.
12 (Ji) Kangzi presented Confucius with some medicine. Confucius bowed to the ground in accepting it, but said, As I am not familiar with this medicine, I do not venture to taste it.3
13 The stables caught fire. Returning from court, the Master said, Was anyone hurt? He did not ask about the horses.
14 When the ruler sent him a gift of food, he would always straighten his sitting mat and first taste it.4 If the ruler sent a gift of uncooked meat, he would always cook it and make an offering to the ancestors. If the ruler sent a live animal, he would raise it.
15 If he was attending the ruler at a meal, while the ruler made an offering of a portion of the food, Confucius would first taste it.
16 When he was sick and the rule
r came to see him, he lay with his head to the east, his court robe spread over him, the sash draped on top.
17 When the Master entered the Grand Temple, he asked questions about everything.5
18 If a friend died and there was no one to receive the body, the Master would say, Let me handle the funeral proceedings. If a friend presented him with a gift, even though it might be a horse or carriage, he did not bow to the ground to receive it. Only in the case of sacrificial meat did he do so.
19 In bed, he did not sprawl like a corpse. At home, he did not behave in a formal manner.
20 If the Master saw someone in deep mourning, even though it was a person he was familiar with, he always changed his attitude. If he saw someone in a ceremonial cap or a blind person, even someone he knew well, he invariably assumed an appropriate bearing.
If he saw a person in mourning, he bowed from the crossbar of his carriage, and he would likewise bow from his carriage to a person carrying population registers.
Confronted with a sumptuous feast, he invariably changed his expression and rose to his feet. At a sudden clap of thunder or a blast of wind, he would invariably change his posture.
21 When mounting a carriage, he always stood in the correct position and took hold of the mounting-cord. Once in the carriage, he did not look toward the rear, speak in a hurried manner, or point at things.
22 Seeing his expression, it flew up, and after circling, came to roost.
[The Master] said,
The female pheasant on the mountain bridge—
how timely, how timely!
Zilu saluted it. It sniffed three times and flew away.6
1 Symbol of the ruler’s authority.
2 This might refer to Confucius or to any proper gentleman of Confucius’s time and social station. I have translated as though it refers to Confucius, which is how it is usually taken.
3 Confucius politely acknowledges receipt of the gift but does not, contrary to custom, taste it, being uncertain of its properties.
4 To make certain it was safe to eat before sharing it with others.
5 Identical to the first sentence of 3:15.
6 This last passage is garbled somehow, and no one can make any real sense of it. Readers are advised to ignore it.
Book Eleven
1 The Master said, Older people, when it comes to rites and music, are mere rustics. Younger people, in matters of rites and music, are true gentlemen. But when it comes to usage, I follow the older people.
2 The Master said, Of those who followed me in Chen and Cai, none succeeded in gaining official position.1
[Or, according to another interpretation of the last phrase:] none come to my gate anymore, [because they are all dead or scattered].
[Or:] none come to my gate anymore, [because they have forgotten me].
3 VIRTUOUS CONDUCT: Yan Yuan, Min Ziqian, Ran Boniu, Zhonggong
SKILL IN LANGUAGE: Zai Wo, Zigong
ADMINISTRATIVE ABILITY: Ran You, Jilu
CULTURAL ATTAINMENT: Ziyou, Zixia
4 The Master said, Hui was not one to give me much help. Nothing I said failed to please him.
5 The Master said, What a filial son Min Ziqian is! Even with what his own father and mother and brothers say of him, people can find no fault.
6 Nan Rong kept repeating the words about the white jade tablet.2 Confucius arranged for him to marry the daughter of his elder brother.
7 Ji Kangzi asked, Who among your disciples loves learning? Confucius replied, There was Yan Hui—he loved learning. Regrettably, he had only a short life and is dead now. Now there is no one.
8 When Yan Yuan died, [his father] Yan Lu asked the Master if he would sell his carriage in order to provide money for an outer coffin.
The Master said, Whether the sons are talented or untalented, each man speaks up for his own. But when [my son] Li died, I provided an inner coffin but no outer coffin. I follow the high officials—it would not be right for me to go on foot.
9 When Yan Yuan died, the Master said, Ah, Heaven is destroying me! Heaven is destroying me!
10 When Yan Yuan died, the Master mourned for him in a highly emotional manner. His followers said, Master, you are being too emotional.
The Master said, Am I too emotional? If I am not to be emotional for this man, who should I be emotional for?
11 When Yan Yuan died, the disciples wanted to give him a lavish burial. The Master said, That won’t do! But the disciples gave him a lavish burial anyway.
The Master said, Hui looked on me as a father, but I could not bury him as I would a son. I’m not to blame—it was you young men!
12 Jilu asked how one should serve the gods and spirits. The Master said, When you don’t yet know how to serve human beings, how can you serve the spirits?
Jilu said, May I venture to ask about death? The Master said, When you don’t yet understand life, how can you understand death?
13 When Min Ziqian attended the Master, his manner was highly respectful. Zilu was bold and resolute, while Ran You and Zigong were relaxed and genial. The Master was pleased, but he said, A man like You (Zilu) will not die a natural death.3
14 The people of Lu were rebuilding the Long Treasury.4 Min Ziqian said, Why not build it along the old lines? What need is there to make changes?
The Master said, This man doesn’t say much, but when he does speak, he’s sure to hit the mark.
15 The Master said, You’s zither playing hardly fits the style of my school.5 The other disciples began to treat Zilu with disrespect. The Master said, You is qualified to ascend the hall, though he has not yet entered the inner room.
16 Zigong asked, Of Shi (Zizhang) and Shang (Zixia), which is worthier? The Master said, Shi goes too far; Shang, not far enough.
Then Shi is the better man?
The Master said, Going too far is as bad as not going far enough.
17 The Ji family were richer than the duke of Zhou, and yet Ran Qiu, who acted as their tax collector, worked to enrich them even further.
The Master said, This man is no follower of mine! You young men, sound the drum and attack him—you have my permission!
18 ——said, Chai (Zigao) is stupid; Shen (Zeng Shen) is dull; Shi is erratic; You is unruly.6
19 The Master said, Hui comes near [to the ideal], though he is often in want. Si (Zigong) holds no government office but knows how to turn a profit. His guesses often hit the mark.
20 Zizhang asked about the way of the truly good person. The Master said, Unless you follow in others’ footsteps, you cannot enter the inner room.
21 The Master said, The person skilled in argumentation—is he a true gentleman? Or merely an impressive showman?
22 Zilu asked, When I hear something, should I proceed to put it into action?
The Master said, While your father and elder brothers are alive, how can you hear something and immediately put it into action?
Ran You asked, When I hear something, should I proceed to put it into action?
The Master said, When you hear it, then act on it.
Gongxi Hua said, When You asked if, when I hear something, I should put it into action, you, Master, said, Your father and elder brothers are still alive. But when Qiu (Ran You) asked if, when I hear something, I should put it into action, you said, When you hear it, put it into action. I’m confused—may I venture to ask for an explanation?
The Master said, Qiu is timid—so I urged him on. You always tries to outdo others—so I restrained him.
23 When the Master faced danger in Kuang,7 Yan Yuan was some distance behind. The Master said, I thought you had died!
Yan Yuan said, While the Master is alive, how would I dare to die?
24 Ji Ziran asked whether Zhongyou (Zilu) and Ran Qiu were fit to be called great ministers.8
The Master said, I thought that you were going to ask a quite different question, but now you ask about Zhongyou and Ran Qiu. The term “great minister” applies to someone who serves the ruler according to the Way. I
f he cannot do that, he retires. As for You and Qiu, they can best be called stop-gap ministers.
So you mean they would do whatever they were told to do? asked Ji Ziran.
The Master said, If it involved killing a father or a ruler, they would never go along.
25 Zilu appointed Zigao to be steward of Bi. The Master said, You are doing harm to another man’s son.9
Zilu said, He has the people he needs and the altars of the soil and grain. Why must one read books before he is regarded as learned?
The Master said, That’s why I hate smart-alecky people!
26 Zilu, Zeng Xi, Ran You, and Gongxi Hua were seated with the Master. He said, I’m a few days older than you, but forget that for the moment. You are always complaining that no one understands you. If someone truly understood you, how would you proceed?
Zilu quickly spoke up in answer: Suppose there is a state of a thousand chariots,10 hemmed in by larger states. In addition, it’s at war and thus there’s a famine. If I were in charge, in three years’ time I could teach the people courage and make them understand how to go about things.
The Master laughed at this and then asked Ran You how he would proceed.
He replied, An area sixty or seventy square li, or just fifty or sixty li—if I were in charge, in three years’ time I could make sure that the people had enough of what they needed. As for rites and music, I’d have to wait for the help of a gentleman.
And Chi (Gongxi Zihua), how about you?
I’m not saying that I could do it, he replied, but I’d like to study the procedure. In the ancestral temple, or when there is a diplomatic meeting or gathering of the rulers, I’d like to put on a ceremonial robe and cap and assist in a small way.
What about you, Dian (Zeng Xi)?
The Analects of Confucius Page 6