Over lamb-skin he wore black, over fawn he wore white, over fox-skin he wore yellow. At home he wore a long fur robe, with the right sleeve short. He always had his nightgown half as long again as his body. In the house he wore fox or badger skin for warmth. When out of mourning there was nothing wanting from his girdle. Except for court dress, he was sparing of stuff. He did not wear lamb's fur, or a black cap, on a visit of condolence. On the first day of the moon he always went to court in court dress. [7] On fast days he always donned clothes of pale hue, changed his food, and moved from his wonted seat. [8] He did not dislike his rice cleaned with care, nor his hash chopped small. He did not eat sour or mouldy rice, putrid fish, or tainted meat. Aught discoloured, or high, badly cooked, or out of season, he would not eat. He would not eat what was badly cut, or a dish with the wrong sauce. A choice of meats could not tempt him to eat more than he had a relish for. To wine alone he set no limit, but he did not drink till he got fuddled. He did not drink bought wine, or eat ready-dried market meat. Ginger was never missing at table. He did not eat much. After sacrifice at the palace he would not keep the meat over night, at home not more than three days. If kept longer it was not eaten. He did not talk at meals, nor speak when in bed. Though there were but coarse rice and vegetable soup, he made his offering with all reverence. [9] If his mat were not straight, he would not sit down. [10] When drinking with the villagers, as those with staves left, he left too. At the village exorcisms he donned court dress, and stood on the eastern steps. HC XLIV (1) [II] When sending inquiries to another land, he bowed twice and saw his messenger out. On K'ang making him a gift of medicine, he accepted it with a bow, saying: "I do not know it: I dare not taste it." [12] His stables having been burnt, the Master, on his return from court, said: "Is any one hurt?" He did not ask after the horses. [13] When the king sent him bake-meat, he set his mat straight, and tasted it first. When the king sent him raw meat, he had it cooked for sacrifice. When the king sent a living beast, he had him reared. When dining in attendance on the king, the king made the offering, Confucius ate of things first. On the king coming to see him in sickness, he turned his face to the east and had his court dress spread across him, with the girdle over it. When summoned by the king, he walked, without waiting for his carriage. [14] On entering the Great Temple he asked how each thing was done. [15] When a friend died who had no home to go to, he said: "It is for me to bury him." When a friend sent a gift, even of a carriage and horses, he did not bow. He only bowed for sacrificial meat. [16] He did not sleep like a corpse. At home he unbent. On meeting a mourner, and were he a friend, his face changed. Even in everyday clothes, when he met any one in full dress, or a blind man, his face grew staid. When he met men in mourning he bowed over the crossbar; to the census-bearers he bowed over the cross-bar. Before choice meats he rose with changed look. At sharp thunder, or fierce wind, his look changed. [17] In mounting his chariot he stood straight and grasped the cord. When in his chariot he did not look round, speak fast, or point. [18] Seeing a man's face, she rose, flew round and settled. The Master said: "Hen pheasant on the ridge, it is the season, it is the season." He and Tzu-lu got on the scent thrice and then she rose. HC XLIV (2) XI [1] THE Master said: "Those who led the way in courtesy and music are deemed rude, and elegant the later school of courtesy and music. My wont is to follow the leaders." [2] The Master said: "None of the men who were with me in Ch'en or Ts'ai come any more to my door! Of noble life were Yen Yüan, Min Tzu-ch'ien, Jan Po-niu, and Chung-kung; Tsai Wo and Tzu-kung were the talkers; statesmen Jan Yu and Chi-lu. Tzu-yu and Tzu-hsia were men of culture." [3] The Master said: "I get no help from Hui.' No word I say but delights him! [4] The Master said: "How good a son was Min Tzuch'ien! In all that parents and brethren said of him no hole was picked." [5] Nan Jung would thrice repeat "The sceptre white." Confucius gave him his niece to wife. [6] Chi K'ang asked which of the disciples loved learning. Confucius answered: "Yen Hui' loved learning. By ill luck his life was cut short. Now there is no one." [7] When Yen Yüan died, Yen Lu* asked for the Master's chariot to furnish an outer coffin. The Master said: "Whether gifted or not, each one speaks of his son. When Li died he had an inner but not an outer coffin. I would not walk on foot to furnish an outer coffin. Following in the wake of the ministry, it would ill become me to walk on foot." [8] When Yen Yüan died the Master cried: "Woe is me! I am undone of Heaven! I am undone of Heaven! [9] When Yen Yüan died the Master gave way to grief. Those with him said: "Sir, ye are giving way." The Master said: “Am I giving way? If for this man I did not give way to grief, for whom should I give way?" 1 Yen Yüan. Yen Yuan. 2 The verse runs "A flaw can be ground From a sceptre white; Confucius' son. [10] When Yen Yüan died the disciples wished to bury him in state. The Master said: "This must not be." The disciples buried him in state. The Master said: "Hui treated me as a father: I have failed to treat him as a son. No, not I: it was your doing, my boys." [II] Chi-lu asked what is due to the ghosts of the dead. The Master said: "We fail in our duty to the living; can we do our duty to the dead?" He ventured to ask about death. "We know not life," said the Master, "how can we know death?" [12] Seeing the disciple Min standing at his side in winning strength, Tzu-lu with war-like front, Jan Yu and Tzukung fresh and rank, the Master's heart was glad. "A man like Yu," he said, "dies before his day." [13] The men of Lu were building the Long Treasury. Min Tzu-ch'ien said: "Would not the old one do? Why must a new one be built?" The Master said: "That man does not talk: when he speaks, he hits the mark." [14] The Master said: "What has the lute of Yu to do twanging at my door!" But when the disciples began to look down on Tzu-lu, the Master said: "Yu has climbed to the hall, though he has not passed the closet door." [15] Tzu-kung asked whether Shih or Shang were the better man. The Master said: "Shih goes too far: Shang goes not far enough." "Then Shih is the better man," said Tzu-kung. "Too far," replied the Master, "is no better than not far enough." • Tzu-lu. 7 Tzu-lu. This prophecy came true. Tzu-lu and Tzu-kao were officers of Wei when troubles arose. Tzu-lu hastened to the help of his master. He met Tzu-kao withdrawing from the danger, and was advised to follow suit. But Tzu-lu refused to desert the man whose pay he drew. He plunged into the fight and was killed. • Tzu-lu. The disciple Tzu-chang. 10 The disciple Tzu-hsia. [16] The Chi was richer than the Duke of Chou: Ch'iu" added to his wealth by becoming his tax-gatherer. The Master said: "He is no disciple of mine. Sound your drums to the attack, my boys!" [17] Ch'ai" is simple, Shen" is dull, Shih" is smooth, Yu is coarse. [18] The Master said: "Hui" is well-nigh faultless, and ofttimes empty. Tz'u" will not bow to fate, and hoards up substance; but his views are often sound." [19] Tzu-chang asked, What is the way of a good man? The Master said: "He does not tread in footprints; neither can he gain the closet." [20] The Master said: "Commend a man for plain speaking he may prove a gentleman, or else but seeming honest." [21] Tzu-lu asked: "Shall I do all I am taught?" The Master said: "Whilst thy father and elder brothers live, how canst thou do all thou art taught? Jan Yu asked: "Shall I do all I am taught?" The Master said: "Do all thou art taught." Kung-hsi Hua said: "Yu" asked, 'Shall I do all I am taught?' and ye spake, Sir, of father and elder brothers. Ch'iu asked, 'Shall I do all I am taught?' and ye answered, 'Do all thou art taught.' I am puzzled, and make bold to ask you, Sir." The Master said: "Ch'iu is bashful, so I egged him on: Yu has the pluck of two, so I held him back." [22] When fear beset the Master in K'uang, Yen Yüan fell behind. The Master said: "I held thee as dead." He answered: "Whilst my Master lives durst I brave death?" [23] Chi Tzu-jan" asked whether Chung Yu" or Jan Ch'iu could be called statesmen. The Master said: "I thought ye would ask me some riddle, Sir, and your text is Yu" and Ch'iu." A minister 11 The disciple Jan Yu. 13 The disciple Tseng-tzu. 12 The disciple Kao Ch'ai. 16 The disciple Yen Yüan. 17 The disciple Tzu-kung. 15 Tzu-lu. 18 Tzu-lu. 19 Jan Yu. 20 The younger brother of Chi Huan, head of the Chi clan. 21 Tzu-lu. He and Jan Yu had taken office under the Chi. 22 Jan Yu. |