The group arrived in the capital of Wei and stayed initially at the home of Zilu’s brother-in-law, who may have held a position in the government. Later the group stayed with Qu Boyu, a man forty or so years Confucius’ senior whom Confucius greatly respected as a thinker and gentleman. The Duke of Wei soon heard of their arrival and inquired how much Confucius had been paid by the state of Lu. When he was told that he had received 60,000 measures of rice the Duke matched the sum, and for a while Confucius and his followers lived off this income. It is not clear whether the payment was for Confucius’ services as an adviser to the Duke or merely a stipend to Confucius in acknowledgement of his reputation as a scholar. After ten months or so, however, Confucius decided to leave Wei and head for the state of Chu. The reason for his departure is unclear, but judging from earlier incidents in his life, if he had not actually been employed by the Duke, he may have become tired of waiting to be put to work (despite the generous salary). It is also possible that he was actually employed in Duke Ling’s court and that quite early on in his tenure he had already started to make enemies among the other government officials. Indeed, Sima Qian recorded that someone slandered Confucius to Duke Ling and the Duke had a guard sent to watch over him, either out of concern for Confucius’ safety or possibly out of distrust of him. Whatever the reason, he noted that Confucius sensed trouble brewing and prepared to leave Wei.5
According to traditional accounts, Confucius and his group decided to travel south to the state of Chen and so made their way there through the state of Zheng. While in Zheng they passed by the city of Kuang, which had suffered badly under the rebel Yang Hu a few years earlier when he had swept through the region. Unfortunately Confucius bore a slight resemblance to Yang Hu, and when his driver pointed to the city wall and remarked to Confucius that he had once entered the city through a gap in it, some local men were alarmed and mistook Confucius for Yang Hu returning to cause further destruction. They immediately arrested Confucius and detained him. His students were apparently not seized, and after several days his favourite student, Yan Hui, was able to convince his captors to release him. Greatly relieved, he exclaimed to Yan Hui, ‘I thought you were dead.’ Yan Hui’s response was one of utter devotion: ‘How dare I die when you are still living, Master?’6 His other students, though also relieved that their Master was released, were deeply distressed by the aggression of the people of Kuang towards him. Confucius attempted to reassure them all with a declaration of his Heavenly mission. ‘Since King Wen is no more, who but I can be the standard bearer of culture? If Heaven had wanted culture to disappear, I should not have possessed it after all this time. And if Heaven does not intend culture to disappear, what can the men of Kuang do to me?’7 Despite this confidence, however, Confucius changed his plans to go to Chen, and the group made their way back to Wei.
Once back in Wei, Confucius received his invitation from the notorious wife of the Duke to pay her a visit.8 The Duke himself was a man of questionable moral character, but his wife, Nanzi, was even more notorious for her sexual intrigues and immoral behaviour. She was from the neighbouring state of Song and before her marriage to Duke Ling she had been having an incestuous relationship with her brother. Apparently, the Duke generously invited her brother to join them in Wei, to the great shock and titillation of his people. Confucius was no doubt aware of her reputation, but since she was the wife of the Duke and had invited him to visit her in a very socially proper manner, it was difficult for him to refuse the invitation without offending her. It has been suggested that he may also have hoped that by meeting her he could curry her favour and increase his chances of finding a position in the government.9 He reluctantly went to see her at the palace. According to Sima Qian, the encounter was conducted with suitable decorum. ‘The lady sat behind a linen curtain to receive him. Confucius entered, facing north, and bowed low. She returned his bow behind the curtain and her jade pendants tinkled.’10 When Zilu found out he was furious and reminded Confucius that a gentleman like him should not associate with a woman who had such a terrible reputation. Confucius apparently believed that propriety had required him to accept her invitation and exclaimed somewhat dramatically, ‘If I have done wrong, may Heaven confound me! May Heaven confound me!’11
It seems that even after Zilu’s remonstrations Confucius was obliged to have further contact with Nanzi, and this ultimately made it impossible for him to remain in Wei. Shortly after his first visit to her, Duke Ling invited him to join him and his wife in some sort of procession that may actually have been held in Confucius’ honour. Apparently, the Duke and his wife rode in the first carriage, with Confucius and Nanzi’s eunuch escort in the carriage behind them. The people of Wei saw the incongruity of this display and shouted out, ‘Lust in the front; virtue behind!’ Confucius was ashamed, and made the very cynical observation, ‘I have not seen one who loves virtue as he loves beauty.’12 After this incident Confucius supposedly gave up hope of finding satisfactory employment under the Duke, gathered his followers and left Wei in disgust.
It was perhaps at this point in their exile, when it appeared as if Confucius and his followers might never be put to good use in government, that he asked them to share with him their dreams and aspirations. ‘Forget for a moment that I am your elder,’ he insisted. ‘You often say: “The world does not recognise our merits.” But given the opportunity, what would you wish to do?’ Here Confucius apparently wanted to hear from them how they thought they might apply their learning and what they hoped to achieve if they were given adequate support. Zilu was the first to reply, saying that he would like to be given a country to run that was not too small but was squeezed between powerful neighbours, under attack and in the grip of famine. He vowed that within three years he would revive the spirits of the people and set them back on their feet. Ran Qiu then stated that he would like to control a domain of sixty or so leagues in size. Within three years he would secure the prosperity of the people but, as for their spiritual well-being, they would have to await the intervention of a true gentleman. A third student, Gongxi Chi, said that he wished to be given the opportunity to learn and that, during an event such as a diplomatic conference at the Ancestral Temple, he would like to wear a chasuble and cap and participate in the ceremonies as a junior assistant.
A fourth student, Zeng Dian, who was playing the zither when asked, admitted that he was nowhere near as ambitious as his three colleagues, saying he would simply like to take some time early in the year, after the spring clothes had all been made, and go with several companions to bathe in the River Yi, enjoy the evening breeze and sing. Here Confucius astounded his followers by sighing and saying, ‘I am with Dian!’13 His suggestion that he would rather go swimming in the river than try to solve a country’s problems appeared to contradict his teachings and his serious character. Perhaps, having tried for so long to find a stable, satisfying government job, Confucius was now experiencing a moment of resignation to his fate. A gentle swim in a river suddenly seemed more pleasant than struggling against the turbulent waters of the current political scene. It has also been suggested that Confucius was exhibiting a different, rather mystical aspect of his character, more interested in relaxation and contemplation than in the rigorous tasks and responsibilities of political life.14 However, he may simply have been displaying a light-hearted and playful attitude in the hope that a touch of whimsy might help lift his students from their despair.
The states of Cao and Zheng
There is some disagreement about where Confucius and his followers went after they left Wei, but traditional texts say that they began to travel southwards, heading again for Chen. They first travelled through the tiny state of Cao, which lay between Wei and Song, and were approaching the border of the larger Song, when Confucius experienced what was probably the most hostile reception of his entire life. The group had stopped just before the border and Confucius was giving his students a lesson about ritual under a large tree. Suddenly, from out of nowhere, a group headed by
the Minister of Military Affairs of Song, a man by the name of Huan Tui, cut down the tree under which Confucius was standing in an attempt to kill him. The tree narrowly missed him. The Master seemed relatively unperturbed by the attack and responded by declaring, ‘Heaven has implanted virtue in me. What can men like Huan Tui do to me?’15 His followers, on the other hand, were distressed and urged him to hurry away from the spot.
There is much that is mysterious about this incident. We do not know, for instance, why Huan Tui wanted to kill Confucius. It has been suggested that he was an ally of the rebel Yang Hu, who supposedly had not forgotten Confucius’ refusal to serve with him and wanted Confucius killed, but there is no evidence of their connection.16 It has also been proposed that Huan Tui had been discredited by one of Confucius’ students who was employed by the Song court, and when he found out that Confucius was nearby had decided to take out his anger on the Master himself.17 Whatever the motivation may have been, if indeed Huan Tui wanted to harm Confucius it seems curious that he chose such an ineffective method of assassination, rather than simply slaying him with an arrow or sword. The tree missed its target, both physically and psychologically. Confucius not only survived but faced the danger of the moment with the same confidence and bravado that he demonstrated when he was captured in Kuang. Convinced that the importance and virtue of his teachings gave him Heavenly protection, Confucius was completely free from fear. Instead of fleeing in terror, he responded to the attack by trying to allay the fears of his students.
After this violent incident near Song the group realised that they might not be welcome there and so travelled west to Zheng, where Confucius was previously detained. Along the way, Confucius somehow became separated from his group and when he arrived in the capital he stood alone by the Eastern Gate of the city waiting to be received or at least to rejoin them. His followers were apparently already there, and a local man remarked to Zigong that he had seen a man standing by the East Gate who had ‘a forehead like Yao, a neck like Kao Yao [Gao Yao] and shoulders like Tzu-chan [Zichan], and just three inches shorter below the waist than Yu. Lost as a stray dog he looks!’ Zigong went to find his teacher and repeated what he had been told about his appearance. Confucius chuckled when he heard the description and replied, ‘The appearance is unimportant, but it is true that I am like a stray dog. That is certainly true!’18
The state of Chen
After leaving Zheng the group made their way southwards to Chen, where they planned to settle for some time. They spent at last a year in Chen – perhaps, as Sima Qian claims, as long as three years.19 It seems that they arrived at a very unstable time in Chen’s history. While they were there, the state was attacked by at least three of its neighbours. The powerful state of Wu to the south-east invaded Chen at one point and took control of three of its towns. Directly to the south, the great state of Chu invaded Chen’s western neighbor, Cai, and formed an alliance with that tiny state. Chu then proceeded to invade Chen at least once. The leaders of Chen, no doubt feeling increasingly threatened by their neighbours, appear to have consulted with Confucius on several occasions.
One day, a falcon was found dead at the court of Chen. It had been shot by a very long and unusual thorn arrow with a head made of stone. Duke Min of Chen decided to consult Confucius to find out who had shot the arrow. Although Confucius never regarded himself as an expert in weaponry and warfare, his knowledge of history was unsurpassed and he was able to draw on this expertise and to solve the mystery of the arrow. He immediately recognised it as a Sushen weapon.20 The Sushen were a nomadic tribe of non-Chinese people who lived beyond the northern borders of the state of Yan in the north-eastern region of China. Apparently when King Wu of the Zhou dynasty had conquered the Shang in the eleventh century BC, he had demanded of various tribes outside his domain that they send him tribute. The Sushen had sent him some thorn arrows just like this one, eighteen inches long with a stone head. Later, when his daughter had married Duke Hu of Yu, he had presented her husband with Chen as well as the Sushen arrows as her dowry. Since Confucius knew that Duke Hu was the ancestor of the current Dukes of Chen, he deduced that the arrows were probably part of the Chen state’s armoury. He told the Duke as much. When Duke Min checked his armoury, he discovered similar arrows there, thus proving that the falcon had been shot by one of his own nobles.21 It has even been suggested that the Duke may have shot the falcon himself and brought the arrow to Confucius to test his knowledge.22 Whether or not this was the case, the Duke is said to have been very impressed by Confucius’ remarkable grasp of history and his ability to apply it to solving present-day problems.
On the move between states
Although he was admired and valued in Chen for his exceptional knowledge, Confucius and his followers were distressed by the number of attacks being made on the state by its neighbours, so they decided to leave and take to the road again. According to Sima Qian, Confucius was keen at this point to return to Lu and declared to his students, ‘Let us return! We may be ambitious, reckless fellows, but in our quest we do not forget our origin.’23 Unfortunately for the teacher and his loyal entourage, the journey back to Lu was to take several more years, as they encountered various obstacles along their dangerous route northwards through politically volatile territory. For example, when they were passing through the city of Pu (probably located within Wei territory) a rebellion broke out, and the party was caught up in the conflict and detained by the rebels. One of Confucius’ disciples was a tall, strong fellow called Gongliang Ru, also called Zizheng, who had been with Confucius when they were captured at Kuang. Apparently he was determined to help Confucius break free of their captors, or at least die trying, and he put up such a great fight that the captors became afraid of the group. They agreed to let them go on the condition that they did not return to Wei. Confucius gave his word and they were allowed to leave the city. Despite his promise, however, Confucius proceeded to travel towards Wei. When Zigong questioned him about breaking his word, Confucius simply reasoned, ‘I gave it under pressure: the gods will not count it.’24 To Confucius, his tireless belief in his Heavenly mission not only propelled him onwards in his journey across the country; in a time of lawlessness and unrest, it also provided the justification for breaking a few promises made to rebels along the way.
Return to Wei
When they arrived back in Wei for the third time, Duke Ling was apparently delighted to hear that the Master had returned and asked Confucius for advice about invading Pu, where Confucius and his colleagues had just been held by the rebels. Rather than pursue a peaceful policy, Confucius surprisingly encouraged Duke Ling to attack, insisting that the people of Pu would join forces with the Wei troops and only a handful of rebels in Pu would be killed. However, perhaps because his own ministers were against such an offensive, Duke Ling ignored Confucius’ advice. Furthermore, maybe because the Duke himself was losing interest in state affairs, he did not appoint Confucius to a post in his government. Confucius lamented, ‘To be in office for just one year would satisfy me. In three years results would show.’25 Although he may have remained in Wei for some time after this incident, he had given up hope by now of ever working for the Duke, and it seems that it was around this time that he was again tempted by a rebel who was planning to overthrow the government of a neighbouring state. In Jin, to the north-east of Wei, Bi Xi, governor of Zhongmou and steward of one of the great families of the state, had been attacked by another of the state’s families. He fought back, using this assault to start his own rebellion, and invited Confucius to join him. Confucius was preparing to go to Bi Xi’s aid when Zilu objected, once again acting as his teacher’s conscience. He quoted Confucius’ own words back at him: ‘Master, in the past I heard you say, “A gentleman will not associate with those who are personally committing evil.” Bi Xi is making use of his stronghold in Zhongmou to start a rebellion. How can you contemplate joining him?’ Again Confucius conceded, replying, ‘Indeed I said that. And yet what resists grinding is
truly strong, what resists black dye is truly white. Am I a bitter gourd, good only to hang as decoration, but unfit to be eaten?’26
Such self-pity is rare from Confucius. Throughout the most arduous parts of their travels, he managed to maintain his confidence and belief in his Heavenly mission, and on many occasions succeeded in cheering up his followers, who may have been losing their faith. However, for a moment he shared with his trusted student and friend Zilu his despondency at his continued lack of professional success. Clearly he was frustrated that he performed a merely decorative function at all the courts where he stayed. Not one of the dukes whom he had advised had actually ‘tasted’ his advice, perhaps fearful that they might not be able to swallow or digest it. As a result, it seemed to him that all his years of study and all the knowledge he had accumulated and formed into a political philosophy had been wasted. His greatest fear – that of not being put to good use by a noble ruler – was apparently becoming a reality and it was painful for him to accept this.
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