University of Virginia Library

CHAPTER VIII

1[1]

King Kou-chien of Yüeh sent Lien Chi[2] to make a present of
some citizens[3] to the King of Ching. The King of Ching's emmisary
said, "Yüeh is a barbarian state. I would like to impose on
their envoy."

The King of Ching said, "Both the King of Yüeh and his envoy
are sages. You had better be careful."

The emissary went out to see Lien Chi and said, "If you wear
an official cap, you will be granted a ceremonial[4] interview, but
if you do not wear a cap, you will not get an interview."

Lien Chi said, "Now [the ruling family of] Yüeh also received
their fief from the House of Chou. Not finding a place among the
Great States[5] they dwelt beside the Chiang and the ocean, with
yüan-chan and yü-pieh[6] for companions. They tattooed their

bodies and cut off their hair, and their descendants lived there.[7]
Now when I am come to your state you insist on saying that I will
be granted an interview if I wear an official cap and not otherwise.
By the same token, if your country sends someone to Yüeh, he
will have to cut off his nose and submit to branding, tattoo his
body and cut off his hair before he will be granted a ceremonial4
interview. Do you approve?"

When the King of Ching heard what he had said, he put on
[court] dress and came out to thank him [for his present]. Confucius
said,[8]

"He who, when sent to any quarter, will not disgrace his prince's
commission deserves to be called an officer."

2

The reason we love riches and honor, ease and fame, the which
others praise us for, is for our bodies. It is also for the sake of
our bodies that we hate poverty and meanness, danger and shame,
the which others despise us for. But of our bodies, what is most
valuable? Nothing is more valuable than ch`i.[1] When a man gets
ch`i he lives; when he loses it he dies. His ch`i is not gold or silk,
pearls or jade, and it cannot be sought from others. It is not
painted cloth or the five cereals, and it cannot be got by purchase.
It exists solely in our own bodies. One cannot but be careful.

The Ode says,[2]

3[1]

The people of Wu attacked Ch`u and King Chao left the
country. There was a sheep butcher of the country [named]
Yüeh,[2] who followed him in his exile. When King Chao returned
to his state, he rewarded those who had followed him. When it
came Yüeh's turn he refused [a reward], saying, "When His Highness
lost his state, what I lost was my butchery. When he came
back to his state, I also came back to my butchery. My income
is adequate;[3] what need is there for a reward?" He refused to
obey the command.

When the prince insisted, Yüeh said, "That he lost his state
was not my fault, so I have not prostrated myself for punishment.
That he came back to his state was not my merit, so I may not
receive any reward for it. When the army from Wu entered Ying,
I was afraid of the invaders and fled from harm. What part could
I possibly have had in his returning?"

The prince said, "Since he will not accept [a reward], grant
him an audience."

Yüeh sent back word, "By the laws of the state of Ch`u, if
a merchant wants an audience with the prince, he must have a
large present or valuable goods to offer[4] before he is granted the
interview. Now my knowledge is inadequate to preserving the
state, my sense of duty (i) unequal to dying for my prince, and
my courage not enough to make me face an invader. To grant
me an audience in spite of this would be going against the laws of
the state." He persisted in not accepting the command and retired
to the Chien [River].

King Chao said to the Ssŭ-ma Tzŭ-ch`i,[5] "Here is a man who

is living in most straitened circumstances, and whose discourse is
extremely exalted. Seek him out for me. I desire to make him my
sworn brother and would like to make him a san-kung."

The Ssŭ-ma Tzŭ-ch`i, after leaving his carriage, went on foot
five days and five nights to seek him. On finding him he said,
"Not to rescue the state when it is in danger is to fail in jên. Not
to obey the prince's commands is to fail in loyalty.[6] On the one
hand to hate riches and honor, and on the other to be satisfied
with poverty and discomfort, seems to me excessive. Now our
Prince desires to make you his sworn brother and would like to
make you a san-kung. What are you to do if you refuse to obey
your prince?"

Yüeh said, "I know that the position of san-kung is more
honorable than a butcher shop,[7] and that an income of ten
thousand chung is more than one makes from slaughtering sheep.
But I have not heard that one should see [only] the benefits of
rank and salary and forget what conduct is proper (i) in matters
of refusing and accepting." In the end he refused the position of
san-kung and returned to his sheep butchery.

On hearing of this the superior man says, "Extreme indeed was
the conduct of his honor this butcher! Limiting himself and
clinging to poverty, he [continued to] live in another man's state."[8]

Yüeh said, "What do you mean poverty? Having refused it on
grounds of li, I [have the right to] live out my life in his state."

"To live in seclusion and fail to help when [the state is] in a
precarious situation, to see King Chao's virtue decline in the face
of Wu, and to find fault with one's state while `cherishing one's
jewel,' and withdrawing oneself with the sole desire of self-perfection—this
is to be generous toward oneself but miserly toward
one's prince. Being overcautious, he is not one to save the world."

"What is he like, one who may be called a savior of the world?"

"One like the Chief of Shên or Chung Shan-fu can be called a
savior of the world. Of old when the virtue of Chou greatly
declined and the True Way had been lost under [King] Li, the

Chief of Shên and Chung Shan-fu assisted King Hsüan. They
regulated a time of confusion and restored things to their proper
condition.[9] The empire was to a certain extent put into order,
and the ancestral temples again flourished. The Chief of Shên
and Chung Shan-fu unified the empire and enforced obedience;
they rectified the depraved and saved the lost. They gave out
virtuous instruction and promoted neglected gentlemen. All within
the seas united in responding to their influence. Hence the
people spontaneously sang of King Hsüan's virtue. The Ode
says,[10]
Another says,[11]
One like this can be called a savior of the world."

4[1]

When Ts`ui Chu of Ch`i assassinated Duke Chuang,[2] Ching
K`uai-jui[3] was on a mission to Chin. As he returned, [his driver
said, "Ts`ui Chu has assassinated Duke Chuang. What shall you
do?"

Ching K`uai-jui said, "Drive quickly. I am going to enter
(the capital) and die so as to repay my prince."][4]

His driver said, "None of the neighboring feudal lords in every
direction but has heard of the lack of principle on the part of our
ruler. Is it not a difficult thing to expect you, Master, to die
for him?"

Ching K`uai-jui said, "Well said![5] [But it comes too late.]
Had you spoken earlier, I might have remonstrated. Then if he
failed to make use of my remonstrance, I would have been able to
leave. But now since I did not remonstrate and did not leave—
as I have heard, `You eat his food and you die for his cause.'
Since I have eaten the food of a bad prince,[6] how am I to get a
good prince[7] to die for?" And making haste in his chariot he
entered [the capital] and died.[8]

The driver said, "If a man with a bad prince[6] must still die
for him, can I, who had a good master,[9] do anything but die?"
And tying the reins, he cut his throat in the chariot.

On hearing of this the superior man says, "It can be said of
Ching K`uai-jui that he preserved his virtue and died for his
principles (i). The driver, however, had no reason to die. It was
like encountering poison in eating or drinking.[10] The Ode says,[11]

This could be said of Master Ching. The I [ching] says,[12] `One
who does not continuously maintain his virtue. There are those
who will impute this to him as a disgrace.' This could be said of
the driver."

5[1]

[In a minister], to be yielding and yet upright is best. To be
exact is next. Last of all is to be carpingly critical. Utter weakness
means death.

The Ode says,[2]

6[1]

Wan of Sung fought with Duke Chuang and was captured by
him.[2] Duke Chuang detained[3] him in the palace. After several
months he sent him back to Sung, where he again took up his
position as Great Officer. Wan of Sung was playing with Duke
Min at chess, and all the [palace] women were looking on. Wan
said, "The Marquis of Lu is a very fine man. Such is his beauty
that of all the feudal lords only he is fit to be a prince."

Duke Min esteemed the women present and was made jealous
by his remark. Turning he said, "You were a prisoner there; what
do you know about the beauty of the Marquis of Lu?"[4]

Wan of Sung was enraged and struck Duke Min, breaking his
neck. Ch`ou Mu, hearing that the Prince had been assassinated,
rushed to him and met [Wan] at the door. Grasping his sword
he cursed him, and Wan hit him with the full force of his arm,[5]
shattering his skull so that his teeth scattered (?) on the door sill.
It may be said of Ch`ou Mu that he "did not fear the strong or
the oppressive."[6]

The Ode says,[7]

7

If a thing is approved by his prince but not approved by his
father, the filial son will not do it. If it is approved by his father
but not by his prince, the superior man likewise will not do it.
Thus it is not proper to do violence to either one's prince or one's
parents.[1] The Ode says,[2]

8[1]

When Huang-ti ascended the throne, he diffused grace, followed
[the ordinances of] Heaven,[2] unified the Way, rectified virtue,

practicing only what was jên, and the world was at peace. As yet
the phoenix had not appeared, and he thought only of its signs.
He went early to bed and rose early in the morning.[3] He summoned
T`ien-lao and asked, "What are the signs of the phoenix?"

T`ien-lao answered, "As to the signs of the phoenix, its front
is like a swan and its back like a lin. It has a neck like a snake
and a tail like a fish; it is marked like a dragon and has a body
like a tortoise; it has the beak of a swallow and it pecks like a
chicken.[4] On its head it carries Virtue, on its back it bears jên;
it embraces Sincerity, and under its wing it clasps i.[5] Its low cry
is like a gong, its loud cry like a drum. When it stretches its neck
and flaps its wings, the five colors all shine forth and the eight
winds[6] are put into motion. Its ch`i corresponds with seasonable
rain. In eating it shows moderation; in drinking, deportment.
It passes by, and civilization begins. It comes, and everything
good is complete.[7] Only the phoenix is able to spread the blessings
of Heaven and respond to the bounty of Earth, arrange the five
sounds and oversee the nine virtues.[8] When the empire has the

proper Way and has achieved one of the signs of the phoenix, then
the phoenix passes through. When it achieves the second sign,
it soars above. With the third, it alights there. With the forth, it
descends all year around. With the fifth it lives all its life long
in the state."

Huang-ti said, "Alas, in truth how would I dare associate myself
with [these signs]?" Whereupon he put on yellow robes and
[wore a yellow girdle and][9] yellow hat, and rigorously purified
himself[10] inside the palace, and then phoenixes came [in flocks]
covering the sun. Huang-ti descended the Eastern Steps and,
facing west, repeatedly bowed, striking his head on the ground
and said, "August Heaven sends down its blessing, and I dare
not but accept its mandate." Thereupon the phoenixes stopped
in the Emperor's eastern park,[11] perching in the Emperor's wut`ung
trees[12] and eating the Emperor's bamboo seeds. There they
stayed to the end of their lives without leaving.

The Ode says,[13]

9[1]

Marquis Wên of Wei had one son named Chi and a younger
named Hsin.[2] Though Hsin was the younger, he appointed him

successor,[3] and gave Chi the fief of Chung-shan, where for three
years [he lived] without any intercourse [with his father]. His
tutor Chao Ts`ang-t`ang[4] [remonstrated] saying,[5] "Though a
father forget his son, it is not proper for a son to forget his father.
Why do you not send a messanger to him?"

[OMITTED]: TPYL has [OMITTED] "Though I have never acted as
an envoy, still . . ." (CHy.)

Chi said, "I would like to, but there is no one to send."

Ts`ang-t`ang said, "Let me go." When Chi agreed, he asked
what the Prince liked and what he was fond of [eating].

[Chi] said, "He likes northern dogs, and is fond of morning
geese."[7] So he asked for a northern dog and a morning goose to
take along as a present.

When Ts`ang-t`ang got there he said, "The Prince of Chung-shan,
your vassal on the north, having a northern dog and a
morning goose, has charged Ts`ang-t`ang to present them, bowing
repeatedly."

Marquis Wên said, "Chi knows I like northern dogs and am
fond of morning goose." And so he granted an audience to the
envoy. Marquis Wên said, "Chi has nothing wrong with his
health?"

Ts`ang-t`ang stammered without replying. Thrice he asked and
thrice he failed to answer. Marquis Wên said, "Why do you not
answer me?"

Ts`ang-t`ang said, "I have heard that feudal lords do not
address one another by given names. Since you have granted him
a insignificant fief, enabling him to become marquis of a small
state, I dare not answer when you use his given name in asking
about him."

Marquis Wên said, "The Prince of Shung-shan has nothing
wrong with his health?"

Ts`ang-t`ang said, "On this occasion when I came to offer his
respects, he escorted me to the suburbs."

Marquis Wên asked, "How tall is the Prince of Chung-shan
[now]?"[8]

Ts`ang-t`ang said, "When you ask about one feudal lord, it is
in comparison with other feudal lords. In the court of a feudal
lord, those who stand by his side are all subjects,[9] and there is
no one to compare him with. But he has almost grown out of the
clothes and furs you gave him [when he went away]."

Marquis Wên said, "Just what does the Prince of Chung-shan
like?"

He replied, "He likes the Odes."

Marquis Wên said, "Which of the Odes does he like?"

"He likes the shu-li[10] and the ch`ên-fêng."[11]

Marquis Wên said, "How does the shu-li go?"

Marquis Wên said, "Is he resentful?"

"He would not dare be resentful. He is constantly thinking
[of you]."

Marquis Wên said, "How does the ch`ên-fêng go?"

Whereupon Marquis Wên was very glad and said, "If you
want to know about your son, look to the mother, and if you want
to know about a prince, look to his envoy. If the Prince of Chung-shan
were not a sage, how could he have got a sage [to be his
envoy]?"[13] In the end he degraded the Heir Apparent Hsin and,
summoning the Prince of Chung-shan, made him his successor.

The Ode says,[14]

The superior man says, if an envoy is not upright, it is just a waste
of horses and carriage [to send him on a mission]. He must [be
able to] convey sincerity and transmit [his master's] will, making
clear what is desirable and what is not, before he can be sent on a
mission.

10[1]

When Tzŭ-chien governed Shan-fu, the people adhered to him.
Confucius said, "Tell me the means you employ in governing
them."

He replied, "At the proper seasons I open the public granaries,
aid[2] those in trouble, and help those who have not sufficient."

Confucius said, "This merely brings over the common people.[3]
It is not enough."

"I reward the capable, summon those with great abilities, and
retire the unworthy."

Confucius said, "This merely brings over the upper classes.
It is not enough."

"There are three men I treat as one treats a father, five I treat
as elder brothers, twelve I treat as friends, and one I treat as my
teacher."

Confucius said, "Treating the three men as fathers [is enough
to teach filial pietly];[4] treating five as elder brothers is enough
to teach fraternal feeling;[5] treating twelve men as friends is
enough to do away with impediments to access to yourself; treating
[even] one man as a teacher is sufficient guarantee that in plans
you will not lack devices, and in undertakings you will not fall
short of success.[6] Alas, the place you govern is small.[7] If it were
large, you might be classed together with Yao and Shun."

The Ode says,[8]

Tzŭ-chien resembles him.

11

By measuring the land and making plans [for the people] to
live in it [the ruler] establishes his state. By magnifying his
bounty and widening profit he cherishes the masses. By making
[the distinction between] good and evil clear he rectifies the laws.
He leads the people to devote their energies to agriculture. . . .[1]

[By establishing] educational institutions[2] he instructs the people.
By serving the old and nourishing the orphaned he transforms the
people. By promoting the worthy and rewarding the meritorious
he encourages [people] to do good. By punishing the wicked and
dismissing the negligent he makes evil hateful. By encouraging
the practice of driving and archery he guards against trouble.
By forbidding treachery and putting a stop to depravity he gets
rid of harm. By receiving the worthy and meeting friends he
spreads knowledge. By granting honors to his relatives and bringing
together those near to him he increases his strength. The Ode
says,[3]

12[1]

Duke Ching of Ch`i sent an envoy to Ch`u. The King of Ch`u
climbed the Nine-storied Tower with him and turning to the envoy
said, "Has Ch`i[2] such a tower as this?"

The envoy said, "My prince has a throne room[3] with three
tiers of earthen steps. The grass thatch is untrimmed, the unpainted
rafters[4] are not finished, and still he feared those who
built it would be overworked and he who dwells in it [to much]

exalted. How could my prince have a tower such as this?"[5]
Whereupon the King of Ch`u was ill at ease. Of the envoy it can
be said that "he did not disgrace his prince's commission,"[6] but
was able to answer on his own initiative.

13[1]

The traditional statement, "I who am as a little child[2] cause
you to continue as heir to the Duke of Shao," . . . Those receiving
a command were always named in terms of their ancestor. When
Confucius was made ssŭ-k`ou of Lu, the order read, "Fu-fu, son
of a Duke of Sung, has[3] [this] descendant K`ung Ch`iu of Lu. I
order you to be ssŭ-k`ou."

Confucius said, "Fu-fu's purity reached to his sovereign.[4] Moreover
I am not worthy."

The Duke [of Lu] said, "Be not careless."

14[1]

According to tradition, to the virtuous among the feudal lords
the Son of Heaven gives presents. The first gift is carriages;
the second is clothes; the third, a bodyguard; the fourth, a musical
instrument; the fifth, an audience;[2] the sixth, vermilion doors;
the seventh, bow and arrows; the eighth, a battle-ax; the ninth,
millet wine.[3] The Ode says,[4]

15[1]

Duke Ching of Ch`i said to Tzŭ-kung, "Whom do you serve
as your teacher?"

He replied, "Chung-ni of Lu."

"Is this Chung-ni a sage?"

"He is a saint, not merely a sage."

Duke Ching laughed slightingly and said, "Wherein does his
saintliness consist?"

Tzŭ-kung said, "I do not know."

Duke Ching quickly[2] colored up and said, "First you say he is
a saint, and now you say you do not know. What do you mean?"

Tzŭ-kung said, "All my life long I have had heaven over my
head, and I still do not know the height of heaven. All my life
long I have trodden upon the earth, and still I do not know the
thickness of the earth. My serving Chung-ni is comparable to a
thirsty man who grasps the handle of a pitcher and goes to the
river or the lake, drinks his fill, and leaves. How is he also to
know the depth of the river or lake?"

Duke Ching said, "Are you not overpraising him?"

Tzŭ-kung said, "How would your servant Tz`ŭ dare speak
extravagantly? I only fear that I have still not done him justice.
If I praise Chung-ni, it is comparable to lifting up a double handful
of earth and adding it to Mt. T`ai: it is perfectly obvious that
there is no increase [in the size of the mountain]. If I do not
praise Chung-ni, it is comparable to scratching up a double
handful [of earth] from Mt. T`ai: it is perfectly obvious that there
would be no decrease."

Duke Ching said, "Is there such goodness as this? Is there
such goodness as this?

The Ode says,[3]

16[1]

When one of the [five] cereals does not ripen, it is called want;
when two do not ripen, it is called famine; when three do not
ripen it is called dearth; when four do not ripen it is called desolation;[2]

when all five do not ripen it is called a major disaster.
[Here are] the rites practiced during a major disaster: the prince
in eating does not combine flavors; towers and lookouts are not
decorated; roads are not cleared; among the various officials
[vacancies] are made good, but no new offices are established;[3]
spirits are prayed to but not sacrificed to. Such are the rites
practiced during a major disaster. The Ode says,[4]
This is what is referred to.

17[1]

Of old of the fiefs which the Son of Heaven caused to be conferred
on the feudal lords, there were [parts] called "designated
lands."[2] A feudal lords of a hundred li reserved thirty li, one of
seventy li reserved twenty li, one of fifty li reserved ten li. Their
successors, though they should be guilty of a crime and dispossessed,
[were not dispossessed of their "designated lands,"][3]
so that their descendants, if worthy, might preserve these lands,
generation after generation using [the income from them] to make
sacrifices to the prince [of their line] who first received the fief.
This is what is called "reviving states that have been extinguished
and restoring families whose line of succession has been broken."[4]

The Shu [ching] says,[5] "Now when I offer the [great] sacrifices
to my predecessors, your forefathers are present to share [in
them]."

18[1]

There was a landslide on Mt. Liang. The Prince of Chin summoned
the Great Officer Po-tsung,[2]
who on the way [to court] ran
into a man pulling a cart. The cart turned over,[3] and Po-tsung
had his spearman on the right get down, intending he should whip
the man. The carter said, "If you kept on hurrying along the road,
you would [already] be well on your way.[4] Is it right to travel
without knowing what you are about?"

Po-tsung was pleased and asked where he lived. He said, "I
am a native of Chiang."

Po-tsung said, "And have you heard any news?"

"Mt. Liang has had a landslide that blocked up the River, so
that for three days no water has flowed. This is why you have
been summoned."

Po-tsung said, "What is to be done?"

"The mountain is Heaven's, and Heaven caused it to collapse.
The River is Heaven's, and Heaven caused it to be blocked up.
What can Po-tsung do about it?"

Po-tsung took him aside[5] and interrogated him. He said, "Let
the prince lead his assembled ministers in donning plain mourning
clothes and weeping. After that, perform sacrifices [to the spirits
of the River and the mountain]. Then the River will flow." Po-tsung
asked his family and name, but he would not tell.

When Po-tsung arrived, the prince asked him [for advice], and
he replied in the man's words. Whereupon the prince wore plain

mourning and led the assembled ministers in weeping. After that
he performed the sacrifices, and the River flowed. The prince
asked Po-tsung how he had known [that he should do this], and
Po-tsung falsely passed it off as his idea without revealing that
he had got it from the carter.

When Confucius heard of this he said, "Po-tsung will be without
posterity, stealing another man's credit."

The Ode says,[6]

Another says,[7]

19[1]

When Duke P`ing of Chin sent Fan Chao to inspect the government
of the state of Ch`i,[2] Duke Ching [of Ch`i] gave a banquet
for him. Yen-tzŭ was up in front. Fan Chao hurried forward
and said, "I would like Your Highness to have a servant fill a
goblet that I might drink to your health."

Duke Ching turned to his attendant and said, "Fill my goblet
and present it to our guest."

[After Fan Chao had drunk,] Yen-tzŭ said,[3] "Take the goblet
away."

Fan Chao was not pleased. He got up to dance and turning to
the Grand Music Master said, "Play the music of Ch`êng-chou
for me; I want to dance."[4]

The Grand Music Master replied, "Your blind servant[5] is not
practiced in it." Fan Chao hastily left.[6]

Duke Ching said to Yen-tzŭ, "Chin is the greatest state in
the empire, and when they send Fan Chao to come here to inspect
the government of the state of Ch`i, you anger him, the envoy of
that great state. What are we to do?"

Yen-tzŭ said, "Fan Chao, by character, is not a vulgar man,
ignorant of etiquette (li). The object [of his coming] was to try
us, prince [and subjects].[7] That is why I did not fall in with [his
desires]."

Then Duke Ching summoned the Grand Music Master and
asked, "When Fan Chao would have had you play the music of
Ch`êng-chou, why did you not do it?" He replied as had Yen-tzŭ.[8]

Afterwards Fan Chao went back and reported to Duke P`ing,
"Ch`i cannot yet be annexed. I tried their prince, and Yen-tzŭ
knew [what I was about]. I went against their [principles in the
matter of] music, and the Grand Music Master knew [what I was
doing]."

When Confucius heard of this he said, "Excellent. Yen-tzŭ,
without leaving the sacrificial vessels, could act as a buffer a
thousand li away."[9]

The Ode says,[10]

20[1]

What are the san-kung? They are the ssŭ-k`ung, the ssŭ-ma,[2]
and the ssŭ-t`u. The ssŭ-ma is in charge of heaven; the ssŭ-k`ung
is in charge of earth;[3] the ssŭ-t`u is in charge of man. So when
yin and yang are not adjusted, when [the weather of] the four
seasons is not seasonable, when stars and constellations miss their
courses, and calamaties are out of the ordinary, the responsibility
devolves upon the ssŭ-ma. When mountains and hills fall and
collapse, when rivers and streams do not flow, when the five cereals
do not grow, and plants do not thrive, the responsibility devolves
upon the ssŭ-k`ung. When ruler and subjects are not in their
correct places, when the Way of Man is not harmonious, when in
the state thieves and rebels are numerous, and inferiors resent
their superiors, the responsibility devolves upon the ssŭ-t`u. The
san-kung take carge of their offices, [each] anxious about his own
duties, each offering his suggestions, and each clarifying what is
obscure[4] [in his task]: such are the duties of the san-kung.

The Ode says,[5]

Another says,[6]

It speaks of each fitting his office.

21

The sage prince in his government is mild, good, and friendly;
generous, tolerant, and loving; upright, pure, and clear-sighted.
He rejoices in rewarding and hates to punish. He reforms customs
and honors good teaching. He lets the living live (?) and does
not kill. He spreads kindness and diffuses grace. He practices
jên and does not show favoritism in his gifts. He does not rob the
people's strength. In the corvée, he does not overstep the [regular]
times. The people are able to do their plowing, and each household
has its harvest and its reserve. The people are without cold
or hunger; food is not allowed to spoil. Craftsmen[1] do not make
useless articles; carved and decorated things are not sold in the
market. "Axes and bills enter mountains and forests at the proper
time."[2] In the state there are no neglected gentlemen; in every
case they are of service to their own generation. The black-haired
people's happiness overflows to[3] the lands outside. People from
distant countries come to submit with many interpreters,[4] bearing
gifts in their hands. So it comes about that wind and rain are not
violent.

The "Hsiao-ya" says,[5]

From this we may clearly know that in [a time of] the Great Peace
there are no sudden winds or violent rains.

22

Yesterday how begun?

How perfected today?

You must think of reaching perfection,[1]

You must think of controlling life.

By daily concern with each day,

You will become as stout as a metal wall.[2]

The Ode says,[3]

23[1]

Officials become lax with success;[2] a disease worsens after a
slight improvement; disaster comes from carelessness, filial piety
declines with [the advent of] wife and child. Examining into these
four [phenomena, we find we must] be careful that we end as well
as we begin. The I [ching] says,[3] "A young fox has nearly crossed
[the stream], when its tail gets immersed."

The Ode says,[4]

24[1]

Confucius was at leisure, when Tzŭ-kung advanced holding up
his robe with both hands[2] and said, "Your disciple has served
his master for years, until his abilities are exhausted and his
[capacity for] knowledge is come to an end. Though he be stirred
up with learning, he is unable to advance further, and he would
like to take a rest."

Confucius said, "Tz`ŭ, where do you want to rest?"

"I would like to rest by serving my prince."

Confucius said, "The Ode says,[3]

Service like this is not easy. What rest would you get from that?"

"I would like[4] to rest by serving my father."

Confucius said, "The Ode says,[5]

Service like this is not easy. What rest would you get from that?"

"I would like to rest by serving my brothers."[6]

Confucius said, "The Ode says,[7]

Service like this is not easy. What rest would you get from that?"

"I would like to rest by tilling the fields."

Confucius said, "The Ode says,[9]

Service like this is not easy. What rest would you get from that?"

Tzŭ-kung said, "Then is there any rest at all for the superior
man?"

Confucius said, " `Covered in his coffin, he stops toiling (?).
He does not [then] know the vicissitudes of his time.'[10] This is
a statement of where the superior man rests. Truly he studies
without ceasing until, shut up in his coffin, he stops at last."

The Ode says,[11]

It refers to one who studies.

25[1]

Duke Ai of Lu asked Jan Yu, "With nothing more than the
natural endowments of the ordinary man, is it study that is
necessary to make him a superior man?"

Jan Yu replied, "I have heard that `though you have good
jade, without cutting and carving, it will not make a useful
vessel.'[2] One may have fine endowments, but without study, he
will not become a superior man."

"How do you know that it true?"[3]

"Now Tzŭ-lu was a country fellow from Pien,[4] and Tzŭ-kung
was a merchant from Wei.[5] Both studied under Confucius and
afterwards became famous persons in the empire. None of the
feudal lords that heard of them failed to treat them with respect,
and none of the ministers and Great Officers that heard of them
failed to love them. This was the result of study.

"Of old Wu, Ch'u, Yen, and Tai[6] planned to raise a joint force
and were going to attack Ch`in. Yao[7] Ku, the son of a gatekeeper,[8]
went on a mission to them on behalf of Ch`in and succeeded in
breaking up their plans and stopping their armies [from attacking
Ch`in]. When he went back, the King of Ch`in was greatly pleased
and set him up as a minister of the highest rank.

"There was Po-li Hsi, who was a beggar in Ch`i. Driven out
of Ch`i to the west, he had no way of bringing himself to the notice
[of the prince], and so he sold himself for five sheepskins and drove
a single-yoke cart. When he was set up as minister by Duke Mu
of Ch`in, he succeeded in establishing [Ch`in's] hegemony over the
western Jung.

"As a youth T`ai-kung Wang lived with his wife's family as
son-in-law, but in his old age was driven out. He butchered cattle
in Ch`ao-ko, hired himself out in Chi-chin, and was a fisherman in
P`an-ch`i. King Wên raised him up and employed him, enfeoffing
him in Ch`i.

"Kuan Chung with his own hands shot Duke Huan,[9] who
nevertheless expelled from his heart all idea of revenge and set
him up as minister. [Kuan Chung] preserved [Ch`i] from destruction,
and insured the continuation [of the ruling line]; he brought
together the feudal lords and unified the empire.

"These four men were all at one time lowly and poor, in straits
and in a state of degradation, and yet their fame has spread to
later generations. Was it not through learning that this result
was achieved? Viewed in the light of this, a gentleman must first
study and only then will he become a superior man. The Ode
says,[10]

Whereupon Duke Ai laughed joyously and said, "Although I
am not intelligent, I wish to receive your teaching, Master."

26[1]

Tsêng-tzŭ had committed a fault.[2] [His father,] Tsêng Hsi
beat him with a stick until he fell to the ground. After a while
he revived and getting up, said, "I hope, sir,[3] you have not injured
yourself."[4]

The people of Lu, esteeming Tsêng-tzŭ as a sage for this act,
reported the matter to Confucius, who said to his disciples, "If
Ts`an comes, [do not let him in." Tsêng-tzŭ felt himself innocent
of any wrong and sent a man to make his excuses to the Master,
who said,][5] "Have you not heard how of old Shun played the part

of a son? If it was a small whip he stayed for his beating, but if
it was with a large stick, he ran away. If [his father] looked
for him, having something for him to do, he was always at his side.
But if he looked for him with the intention of killing him, he was
never to be found. Now you gave yourself up and stayed [to suffer
the consequences of] his violent anger, standing with folded hands
without running away. Are you not a subject of the king? What
kind of crime is this [—causing one of the king's subjects to be
killed?]"[6]

The Ode says,[7]

Another says,[9]

27[1]

Duke Ching of Ch`i employed a man to make a bow. It took
three years to finish, but when Duke Ching shot with the bow [the
arrow] would not pierce a single[2] layer of armor. Duke Ching
was angry and was going to have the bow-maker put to death.
The bow-maker's wife went to see Duke Ching and said,

"I am the daughter of a man of Ts`ai[3] and the wife of the
bow-maker. To the south of Mt. T`ai is the `crow-caw' chê tree;[4]

there are [also] the horn of a red ox,[5] the sinew of deer in Ching,[6]
and the glue from the fish of A.[7] These four articles are the choice
materials of the empire. It is not right that [a bow made of them]
should pierce so few layers of armor as this. Besides, I have heard
that [even] Duke Hsi's chariot was not able to move by itself, and
though [the sword] Mo-yeh[8] was sharp, it could not cut by itself,
but must have someone to wield it. Now the technique of archery
consists in holding [the bow in] the left hand as though it were
a carpenter's square, with the right hand as though resting on a
branch,[9] with the palm [cupped] as though grasping an egg, and
the four fingers [extended] like sticks broken off short. When the
right hand releases [the arrow], the left hand is not aware of it.
This in general is the technique of archery."

Adopting this method, Duke Ching shot with the bow and
pierced seven layers of armor. The husband of the woman of Ts`ai
was at once set at liberty.

The Ode says,[10]

28[1]

In Ch`i there was a man who had offended against Duke Ching.
Duke Ching was very angry and had the man bound and placed
below in the hall. Then he summoned his attendants to sever his
limbs.[2] Any who objected would be put to death. Yen-tzŭ with
his left hand grasped [the man's] head and with his right whetted
his sword. Looking up he asked, "I have not discovered with
which one they began to cut[3] when the enlightened kings and
sage rulers of antiquity severed a man's limbs?"

Duke Ching got off the mat and said, "Release him. The fault
lies with me."

The Ode says,[4]

29

There is the traditional saying: If there is balance in rest, the
face will be beautiful. If there is balance in eating and drinking,
the ch`i[1] will be defined. If there is balance in speech, it will be
heard with belief. If the thoughts are balanced, they will succeed.
If one is balanced in these five respects, spirits will take up their
abode in him. The Ode says,[2]

30

Marquis Wên of Wei asked Hu Chüan-tzŭ, "If a father is
worthy, is that enough for him to be relied on?"

1 [OMITTED] is ambiguous. "Is a [person whose] father is a sage [thereby]
qualified to be depended on?" or "Is a [person who as a] father is a sage [thereby]
qualified to be depended on, [specifically by the one to whom he bears that relationship]?"
Lit., "If a father is a sage, is that enough for reliance?" Hu Chüan-tzŭ
plays on both these meanings: the son cannot rely for good treatment on his sage-father,
nor does the sage-father necessarily have a son worthy of confidence.

He replied, "It is not enough."

"If a son is worthy, is that enough for him to be relied on?"

"It is not enough."

"If a elder brother is worthy, is that enough for him to be
relied on?"

"It is not enough."

"If a younger brother is worthy, is that enough for him to be
relied on?"

"It is not enough."

"If a minister is worthy, is that enough for him to be relied on?"

"It is not enough."

Marquis Wên suddenly changed countenance and said angrily,
"To each of these five that I have asked you about, one by one,
you say `It is not enough.' What do you mean?"

He replied, "No father was more worthy than Yao, but Tan
Chu was banished.[2] No son was more worthy than Shun, but
Ku-sou was stupid.[3] No elder brother was more worthy than
Shun, but Hsiang was overbearing.[4] No younger brother was more
worthy than the Duke of Chou, but Kuan-shu was punished.[5]
No minister was more worthy than T`ang or Wu, but Chou and
Chieh were attacked. He who puts his hope in others will not
achieve his goal, and he who relies on others will not long endure.
The prince who desires to rule must begin with himself. Why
should he rely on others?"

The Ode says,[6]

31[1]

T`ang composed the hu.[2] When they heard the tone kung,
people were made mild, good, and generous; when they heard the
tone shang, they were made straight and scrupulous, and loved
i. When they heard the tone chio, they were made sympathetic,
and loved jên. When they heard the tone chi, they were made to
rejoice in supporting [their dependents] and to love to give. When
they heard the tone yü[3] they were made reverent and loved li.

The Ode says,[4]

32[1]

Confucius said, "The I [ching] first has the t`ung jên[2] and
afterward the ta yu.[3] That it continues them with the ch`ien[4] —
is this not indeed fitting? Truly, `It is the way of heaven to
diminish the full and augment the humble. It is the way of earth
to overthrow the full and replenish the humble. Spiritual Beings
inflict calamity on the full and bless the humble. It is the way
of man to hate the full and love the humble.'[5] Humbleness is to
repress and diminish; if you would hold to the way of fullness,
repress and diminish. Such is the action of humbled[6] virtue.
Those who conform to it will have good fortune, while those who
oppose it will have bad luck. After the death of the Five Emperors,

and after the decline of the Three Kings, was it not only the Duke
of Chou who was able to put humbled virtue into practice? The
son of King Wên, the younger brother of King Wu, and uncle of
King Ch`êng, he borrowed the esteemed position of the Son of
Heaven for seven years. There were ten men whom he met with
presents and treated as teachers. There were thirteen men[7] with
whom he exchanged gifts and whom he regarded as friends, and
forty-nine gentlemen from poor dwellings in mean quarters to
whom he gave precedence in interviews. There were a hundred
good men whom he advanced at regular times, and a thousand to
whom he granted audiences in his palace. He had five ministers
whose duty it was to remonstrate, and five who aided him, and
six who supported him. There were a hundred gentlemen of his
own clan who bore shield and spear and attained to the [status of]
feudal lords."[8]

Confucius said, "Even the Duke of Chou when ruling the
empire in rewards gave most to his own clan[9] and less to outside
clans." Truly, "one whose virtuous conduct is ample and who
preserves it by reverence will prosper; one whose territory is
extensive and who preserves it by economy will find security; one
whose rank is elevated and whose pay is rich and who preserves
them by humility will be honored; one whose people are many
and whose weapons are strong and who preserves them by fear
will be victorious; one who has intelligence and knowledge and
who preserves them by [an air of] stupidity will be wise; one whose
learning is extensive and whose memory is strong and who preserves
them by [an air of] shallowness will not go to excess." These
six are all of them "humbled virtues."

The I [ching] says,[10] "Ch`ien indicates progress and success. The
superior man will maintain his success to the end, and have good

fortune." What is able to bring about this lucky issue is the Way
of the superior man. To have the rank of emperor and the wealth
of the whole land and then to lose their lives for not humbling
their virtue—such was the lot of Chieh and Chou; how much the
more should common people [be circumspect]. Now the I [ching]
has one way whereby, on a large scale, one may preserve an
empire; or on a medium scale, a state, or more immediately his
own person—is it not simply by "humbled virtue"?

The Ode says,[11]

33[1]

Of old T`ien Tzŭ-fang went out and saw an old horse on the
road. Sighing compassionately, he fixed his attention [on the
horse] and asked the driver, "What horse is this?"

"It was formerly kept by the ducal house. It was worn out
and of no use, so they turned it out."

T`ien Tzŭ-fang said, "To use up its strength when it was young,
and cast it out[2] when old is not what the humane (jên) man
would do." He bought [the horse] with rolls of silk. When gentlemen
in extremity heard of this they knew whom to give up their
hearts to.

The Ode says,[3]

34[1]

Duke Chuang of Ch`i was out hunting, when a mantis lifted its
legs to seize the wheel [of his chariot]. He asked his driver, "What
insect is this?"

The driver said, "This is a mantis. Its characteristic as an
insect is that it knows how to advance but not how to retreat.
Without calculating its own strength it lightly advances against
its opponent."

Duke Chuang said, "If it were a man it would be the bravest
soldier in the empire." Whereupon he backed up his chariot to
avoid [crushing] it, and brave soldiers turned to him.

The Ode says,[2]

35

Marquis Wên of Wei asked Li K`o, "Have people hatreds?"

Li K`o said, "They have. The lowly hate the nobles; the poor
hate the rich; the stupid hate the wise."

Marquis Wên said, "Excellent! Can these three be exercised
so as to avoid hatred?"

Li K`o said, "They can. I have heard that if nobles humble
themselves before the lowly, the masses will not hate them. If
the rich can divide [their wealth] among the poor, needy gentlemen
will not hate them. If the wise teach the stupid, inexperienced
youths will not hate them."

Duke Wên said, "Well said! Even Yao and Shun would not
have found fault with such conduct..[1] Though I am not intelligent,
I venture to keep to these words."

The Ode says,[2]

36[1]

Here is a bird that has built its nest in the top of some reeds.
A puff of wind from the sky, the reeds break, and the nest is
ruined.[2] Why? Because what [the bird] put its reliance on was
weak. That millet wasps[3] (?) are not molested and that altar
rats[4] are not burned out is not because millet wasps and altar
rats are holy, but because what they put their reliance on serves
the purpose. Hence the saint seeks out sages to help him.[5] Now a
fish that can swallow a boat is large, but if [the lake] overflows
and he is left out of the water, he will be at the mercy of crickets
and ants.[6] [It is because] he has lost his support. Truly [the
Ode] says,[7]