The House of Confucius, Seventeenth
Confucius was born in Zouyi, in the Changping district of the state of Lu. His ancestors were people of the state of Song, and his name was Kong Fangshu. Fangshu gave birth to Boxia, and Boxia gave birth to Shu Lianghe. Shu Lianghe had an unorthodox union with a daughter of the Yan family and thus Confucius was conceived; they went to pray at Mount Niqiu and then obtained Confucius. Confucius was born in the twenty-second year of Duke Xiang of Lu. At birth, the top of his head was sunken, and therefore he was named Qiu. His courtesy name was Zhongni, and his surname was Kong.
Shortly after Confucius was born, Shu Lianghe died and was buried at Mount Fang. Mount Fang was in the eastern part of Lu, and so Confucius did not know the exact location of his father’s grave; his mother had concealed the matter from him. When Confucius was a child playing games, he often set out sacrificial vessels and imitated the gestures of ritual ceremonies. After Confucius’s mother died, he temporarily placed her coffin at the Five-Parent Crossroads, doing so out of caution. A man from Zouyi, whose mother was the one who told Confucius the location of his father’s grave, then allowed Confucius to go to Mount Fang and bury his parents together.
While Confucius was still in mourning, the Ji family held a banquet to entertain the gentry, and Confucius also went. Yang Hu rebuked him, saying, “The Ji family is entertaining the gentry; they dare not invite you.” Confucius therefore withdrew.
In the year Confucius was seventeen, Meng Lizi, a high officer of Lu, fell gravely ill and was about to die. He admonished his heir, Yizi, saying: “Kong Qiu is a descendant of the sages. His family was destroyed in Song. His ancestor Fufu He originally should have possessed the state of Song but yielded it to Duke Li. When it came to Zheng Kao Fu, he assisted Duke Dai, Duke Wu, and Duke Xuan. Three times he received appointments, and each time he became more respectful. Thus the inscription on his tripod says: ‘The first time he was appointed, he bent his back; the second time, he curved his spine; the third time, he stooped low. He hurried along the wall, and no one dared to insult him. Thick gruel is here, thin gruel is here—enough to fill his mouth.’ To such a degree was his reverence. I have heard that among the descendants of sages, even if they do not hold office in their own generation, there will certainly be those who become illustrious. Now Kong Qiu, though young, is fond of ritual. He is probably the one who will become illustrious. I am about to die; you must take him as your teacher.” After Meng Lizi died, Yizi and a man of Lu named Nangong Jingshu went to study ritual under Confucius. In this same year, Ji Wuzi died, and Ji Pingzi succeeded him.
Confucius’s family was poor and his social position low. After he came of age, he once served as a petty official managing the granaries for the Ji family, and his receipts and disbursements of grain were perfectly fair. He once served as an official managing the pastures, and the livestock multiplied greatly. Because of this, he was promoted to the office of Minister of Works. Shortly afterward, he left Lu. He was rejected in Qi, driven out in Song and Wei, and suffered hardship between Chen and Cai, after which he returned to Lu. Confucius was nine feet and six inches tall, and people all called him the “Tall Man” and marveled at him. Lu treated him well again, so he returned to Lu.
Nangong Jingshu of Lu said to Duke Zhao of Lu: “Please allow me to accompany Confucius on a visit to Zhou.” Duke Zhao of Lu gave them one carriage, two horses, and a servant boy to accompany them. They went to Zhou to study ritual, where it is said they saw Laozi. When they were about to leave, Laozi saw them off, saying: “I have heard that wealthy and noble people send off others with goods, while benevolent people send them off with words. Though I cannot be called wealthy or noble, I presume to use the title of a benevolent person. I give you these words: ‘Those who are intelligent and perceptive yet close to death are people who delight in criticizing others. Those who are learned, eloquent, and broad in knowledge yet endanger themselves are people who delight in exposing the faults of others. A son should not think only of himself; a minister should not think only of himself.’” After Confucius returned from Zhou to Lu, his disciples gradually increased in number.
At this time, Duke Ping of Jin was dissolute and without the Way; the six high ministers usurped power and attacked the feudal lords to the east. King Ling of Chu was strong in military force and bullied the central states. Qi was powerful and close to Lu. Lu was weak; if it attached itself to Chu, it would anger Jin; if it attached itself to Jin, it would be attacked by Chu; if it did not prepare against Qi, the Qi army would invade Lu.
In the twentieth year of Duke Zhao of Lu, Confucius was about thirty years old. Duke Jing of Qi and Yan Ying came to Lu. Duke Jing asked Confucius, saying: “In former times, Duke Mu of Qin had a small state and was in a remote location—how was he able to become hegemon?” Confucius replied: “As for Qin, though its state was small, its ambition was great; though its location was remote, its conduct was upright. He personally promoted Bai Li Xi, who had been ransomed for five sheepskins, granted him the rank of high officer, released him from imprisonment, spoke with him for three days, and then entrusted him with government affairs. By governing in this way, even becoming a king would be possible; becoming a hegemon is a minor achievement.” Duke Jing was very pleased.
When Confucius was thirty-five years old, Ji Pingzi and Hou Zhaobo offended Duke Zhao of Lu over a cockfight. Duke Zhao of Lu led troops to attack Ji Pingzi. Ji Pingzi, together with the Meng and Shusun clans, jointly attacked Duke Zhao of Lu. Duke Zhao’s army was defeated, and he fled to Qi. Qi placed Duke Zhao in Ganhou. Shortly after this, unrest arose in Lu. Confucius went to Qi and became a retainer of Gao Zhaozi, hoping thereby to gain an audience with Duke Jing of Qi. He discussed music with the Grand Music Master of Qi. Hearing the Shao music, he studied it and for three months could not even taste the flavor of meat; the people of Qi all praised him.
Duke Jing of Qi asked Confucius about the way of government. Confucius said: “Let the ruler be a ruler, the minister a minister, the father a father, the son a son.” Duke Jing said: “Excellent! Truly, if the ruler is not a ruler, the minister not a minister, the father not a father, the son not a son—even if there were grain, how could I get to eat it?” On another day, he again asked Confucius about the way of government. Confucius said: “Government lies in economy of expenditure.” Duke Jing was delighted and intended to enfeoff Confucius with the fields of Nixi. Yan Ying remonstrated, saying: “These Ru scholars are glib-tongued and cannot be restrained by law; they are arrogant and self-important, and cannot be employed as ministers; they exalt mourning and exhaust their means in lavish burials, and this cannot be made a custom; they travel about seeking office, and cannot be used to govern the state. Since the great sages passed away, the Zhou royal house has declined, and the systems of rites and music have been incomplete for a long time. Now Confucius dresses in elaborate finery, intricately prescribes the rituals of ascending and descending the steps, and the rules of walking with measured steps—several generations could not finish learning his doctrines, nor a lifetime fully master his rituals. If you wish to use him to change the customs of Qi, this is not a good way to guide the people.” After this, Duke Jing merely treated Confucius with respect but no longer asked him about ritual matters. One day, Duke Jing detained Confucius, saying: “I cannot treat you as I do the Ji family.” So he treated him on a level between the Ji and the Meng families. The high officers of Qi wished to harm Confucius. Confucius heard of this. Duke Jing said: “I am old and cannot employ you.” Confucius then left Qi and returned to Lu.
When Confucius was forty-two years old, Duke Zhao of Lu died at Ganhou, and Duke Ding of Lu succeeded him. In the fifth year after Duke Ding’s accession, in the summer, Ji Pingzi died, and Ji Huanzi succeeded him. Ji Huanzi, while digging a well, obtained a clay pot containing something that looked like a sheep. He sent someone to ask Confucius, but the messenger said, “We got a dog.” Confucius said: “From what I know, it is a sheep. I have heard that the spirits of trees and stones are Kui and Wangliang; the spirits of water are dragons and Wangxiang; the spirits of earth are Fen-yang.”
Wu invaded Yue and destroyed the city of Kuaiji, obtaining a bone that filled an entire carriage. Wu sent an envoy to ask Confucius: “What bone is the largest?” Confucius said: “When Yu the Great summoned the spirits to Mount Kuaiji, Fangfeng arrived late. Yu killed him and exposed his corpse. His single bone filled an entire carriage—that was the largest.” The Wu guest asked: “Who are the spirits?” Confucius said: “The spirits of mountains and rivers are sufficient to order the world. Those who guard them are spirits. Those who preside over the altars of soil and grain are dukes and marquises. All are subject to the king.” The guest asked: “What did Fangfeng guard?” Confucius said: “The lord of the Wangmang clan guarded Mount Feng and Mount Yu; his surname was Li. In the eras of Yu, Xia, and Shang, they were called Wangmang; in the Zhou dynasty, they were called Changdi; now they are called the Great Men.” The guest asked: “How tall are they?” Confucius said: “The Jiaoyao people are three feet tall—the shortest. The tallest do not exceed ten times three feet—this is the limit of height.” Then the Wu guest said: “Excellent! Truly a sage!”
Ji Huanzi’s favorite minister was named Zhongliang Huai, who had a conflict with Yang Hu. Yang Hu wanted to expel Zhongliang Huai, but Gongshan Buzhi stopped him. That autumn, Zhongliang Huai became even more arrogant, and Yang Hu seized him. Ji Huanzi was very angry, so Yang Hu imprisoned Ji Huanzi, only releasing him after making a covenant with him. From then on, Yang Hu increasingly despised the Ji family. The Ji family also overstepped their bounds and encroached upon the ducal house, and household ministers took control of the state’s government. Thus, in Lu, from the high officials downward, everyone overstepped their positions and deviated from the proper Way. Therefore, Confucius was unwilling to take office; he retired to his home and compiled the Poetry, Documents, Rites, and Music. His disciples grew more numerous, and those who came from distant places all sought instruction from him.
In the eighth year of Duke Ding of Lu, Gongshan Buzhi, frustrated in his ambitions under the Ji family, relied on Yang Hu to raise a rebellion. He wanted to depose the legitimate sons of the Three Huan families and install the sons by concubines that Yang Hu usually favored, and so he seized Ji Huanzi. Ji Huanzi tricked him and managed to escape. In the ninth year of Duke Ding of Lu, Yang Hu was defeated and fled to Qi. At this time, Confucius was fifty years old.
Gongshan Buzhi, relying on the city of Bi, rebelled against the Ji family and sent someone to summon Confucius. Confucius had long followed the Way of righteousness, but his gentle benevolence had no place to be employed, and no one could use him. He said, “In ancient times, King Wen and King Wu rose from Feng and Hao and became kings over the world. Now Bi, though small, might perhaps be comparable!” He wanted to go. Zilu was displeased and stopped Confucius. Confucius said, “Would the one who summoned me let me go in vain? If I am employed, I will revive the Way of Zhou in the east!” But in the end, he did not go.
After this, Duke Ding of Lu appointed Confucius as the steward of Zhongdu. Within a year, officials from all directions emulated his methods of governance. Confucius was promoted from steward of Zhongdu to minister of public works, and then from minister of public works to grand minister of justice.
In the spring of the tenth year of Duke Ding, Lu made peace with Qi. In the summer, the Qi grandee Li Chu said to Duke Jing of Qi, “Lu is employing Kong Qiu; the situation will endanger Qi.” So they sent an envoy to Lu, proposing a friendly alliance meeting at Jiagu. Duke Ding of Lu prepared to go in an ordinary carriage. Confucius, acting as assistant in the ceremonies, said, “I have heard that when there are civil affairs, there must be military preparations, and when there are military affairs, there must be civil preparations. In ancient times, when a feudal lord left his state, he always took a full complement of officials with him. Please order the left and right marshals to accompany you.” Duke Ding said, “Good.” So he had the left and right marshals accompany him. They met with the Marquis of Qi at Jiagu. An earthen platform was built with three steps, and they met using the rites of a casual meeting, bowing and yielding as they ascended the platform. After the ceremonies of offering wine and exchanging courtesies were completed, a Qi official hurried forward and said, “Please perform the music of the four directions and the various tribes.” Duke Jing said, “Good.” Then banners, feathers, halberds, swords, and shields were brought forward with drumming and shouting. Confucius hurried forward, ascending the platform step by step. When there was one step remaining, he raised his sleeves and said, “Our two lords are holding a friendly alliance. Why are the music and dances of the barbarians appearing here! Please order the officials to remove them!” The presiding official ordered them to withdraw, but they did not leave. Confucius then looked left and right at Yanzi and Duke Jing. Duke Jing, feeling ashamed, waved them away. After a while, another Qi official hurried forward and said, “Please perform the music of the palace.” Duke Jing said, “Good.” Then actors and dwarfs came forward to perform skits. Confucius hurried forward, ascending the platform step by step. When there was one step remaining, he said, “Any commoner who dares to confuse the feudal lords deserves death! Please order the officials to execute the penalty!” The presiding official carried out the punishment, dismembering them and putting them to death. Duke Jing was terrified and shaken, knowing that in righteousness he was no match for Lu. After returning, he was greatly alarmed and said to his ministers, “Lu uses the Way of the gentleman to assist their lord, while you only use the Way of the barbarians to teach me, causing me to offend the lord of Lu. What should be done?” A presiding official stepped forward and said, “When a gentleman makes a mistake, he apologizes with actual objects; when a petty man makes a mistake, he apologizes with fine words. If you, my lord, feel remorse, then apologize with actual objects.” So the Marquis of Qi returned the lands of Yun, Wenyang, and Guiyin that he had previously seized from Lu, thereby apologizing for his offense.
In the summer of the thirteenth year of Duke Ding, Confucius said to Duke Ding, “Ministers must not privately store armor, and the walls of grandees’ cities must not exceed a hundred zhi in length.” He sent Zilu to serve as steward of the Ji family, preparing to dismantle the walls of the three cities. So the Shusun family first dismantled the city of Hou. When the Ji family was about to dismantle Bi, Gongshan Buzhi and Shusun Zhe led the people of Bi in an attack on the capital of Lu. Duke Ding and the three ministers entered the Ji family’s palace and ascended Wuzi’s Terrace. The people of Bi attacked the terrace but could not capture it, and they advanced to where Duke Ding was. Confucius ordered Shen Juxu and Le Qi to descend the terrace and counterattack. The people of Bi were defeated. The people of Lu pursued them and defeated them at Gume. Gongshan Buzhi and Shusun Zhe fled to Qi, and then the city of Bi was dismantled. When they were about to dismantle the city of Cheng, Gonglian Chufu said to Mengsun, “If we dismantle Cheng, the people of Qi will certainly press upon the north gate. Moreover, Cheng is the shield of the Meng family. Without Cheng, there is no Meng family. I intend not to dismantle it.” In the twelfth month, Duke Ding besieged Cheng but could not capture it.
In the fourteenth year of Duke Ding, Confucius was fifty-six years old. He was acting as chief minister from the position of grand minister of justice, and his face showed joy. His disciples said, “We have heard that the gentleman is not afraid when disaster comes and is not delighted when good fortune arrives.” Confucius said, “There is such a saying. But does it not also say, ‘One takes pleasure in occupying a high position and being able to treat the worthy with courtesy’?” So he executed the grandee Shaozheng Mao, who was disrupting the government of Lu. After he had been in charge of the government for three months, merchants selling lambs and piglets no longer dared to inflate their prices; men and women walked on separate sides of the road; things left on the road were not picked up; and when guests from the four quarters came to the city, they did not need to seek out officials but were all properly provided for and sent on their way.
When the people of Qi heard of this, they were greatly alarmed. They said, “If Confucius is in charge of the government, Lu will surely become hegemon. Once it becomes hegemon, our state, being close by, will be the first to be swallowed up. Why not cede territory?” Li Chu said, “Please first try to obstruct him. If obstruction fails, then ceding territory will not be too late!” So they selected eighty beautiful women from Qi, all dressed in splendid clothes, to perform the Kang music dance, and also prepared one hundred and twenty horses with patterned coats, and presented them to the lord of Lu. They displayed the female musicians and the patterned horses on the city wall outside the south gate of the Lu capital. Ji Huanzi, wearing ordinary clothes, went many times to see them, and prepared to accept them. He then told the lord of Lu that he was going on an inspection tour, and spent whole days watching them, neglecting government affairs. Zilu said, “Master, you can leave now.” Confucius said, “Lu is now about to perform the suburban sacrifice. If they still distribute the sacrificial meat to the grandees, then I may stay.” In the end, Ji Huanzi accepted the female musicians from Qi, and for three days did not hold court. After the suburban sacrifice, he did not distribute the sacrificial meat to the grandees. Confucius then left and stayed overnight at Tun. Shi Ji came to see him off and said, “You, sir, have committed no fault.” Confucius said, “May I sing a song?” He sang: “Those women’s tongues can drive a man away; those women’s requests can ruin a man. Let me roam at ease, and so pass the years!” Shi Ji returned and Ji Huanzi asked, “What did Confucius say?” Shi Ji told him truthfully. Ji Huanzi sighed deeply and said, “The master blames me because of those women!”
Confucius then went to Wei and stayed at the home of Yan Zhuoju, the brother-in-law of Zilu. Duke Ling of Wei asked Confucius, “How much salary did you receive in Lu?” He replied, “Sixty thousand measures of grain.” The people of Wei also gave him sixty thousand measures of grain. Not long after, someone slandered Confucius before Duke Ling. Duke Ling sent Gongsun Yu Jia to go in and out with weapons, keeping watch. Confucius, fearing he might incur trouble, stayed for ten months and then left Wei.
Preparing to go to the state of Chen, they passed through the territory of Kuang. Yan Ke was driving the carriage and pointed with his whip, saying, “In the past, when I entered this place, I went in through that gap.” The people of Kuang heard this and thought it was Yang Hu of Lu. Yang Hu had once harmed the people of Kuang, so the Kuang people stopped Confucius. Confucius’s appearance resembled Yang Hu, and he was detained for five days. Yan Yuan arrived later, and Confucius said, “I thought you were dead.” Yan Yuan said, “While you, Master, are alive, how would Yan Hui dare to die!” The Kuang people became more urgent in their confinement of Confucius, and his disciples were greatly afraid. Confucius said, “After King Wen of Zhou died, did not the cultural tradition rest with me? If Heaven intended to destroy this culture, then I, who came after, would not have come to possess it. If Heaven does not intend to destroy this culture, what can the people of Kuang do to me!” Confucius sent a follower to become a retainer of Ning Wuzi in Wei, and only then was he able to leave.
After leaving, he then passed through Pu. A little over a month later, he returned to Wei and stayed at the home of Qu Boyu. The wife of Duke Ling of Wei, Nanzi, sent someone to tell Confucius, “The noble men of the four quarters who are not ashamed to become sworn brothers with our ruler must see our ruler’s wife. The ruler’s wife wishes to see you.” Confucius declined and refused, but only when forced did he go to see her. The lady was inside a curtain of fine linen. Confucius entered, faced north, and bowed his head to the ground. The lady bowed twice from within the curtain, and her jade pendants clinked and clanked. Confucius said, “I originally did not wish to see her, but having seen her, I responded with proper rites.” Zilu was displeased. Confucius swore an oath, saying, “If I have done wrong, may Heaven reject me! May Heaven reject me!” He stayed in Wei for a little over a month. Duke Ling rode in the same carriage with his lady, with the eunuch Yong Qu accompanying them, and went out of the palace. He had Confucius ride in the second carriage, and they paraded conspicuously through the market. Confucius said, “I have never seen anyone who loves virtue as much as they love beauty.” Then, feeling ashamed, he left Wei and passed through the state of Cao. That year, Duke Ding of Lu died.
Confucius left Cao and went to the state of Song, where he practiced ceremonial rites under a large tree with his disciples. The Minister of War of Song, Huan Tui, wanted to kill Confucius and cut down that large tree. Confucius left. His disciples said, “We can go quickly.” Confucius said, “Heaven has endowed virtue in me; what can Huan Tui do to me!”
Confucius went to the state of Zheng and became separated from his disciples. Confucius stood alone by the eastern gate of the outer city wall. Someone from Zheng said to Zigong, “There is a man at the eastern gate: his forehead is like Yao’s, his neck is like Gao Yao’s, his shoulders are like Zichan’s, but from the waist down he is three inches shorter than Yu. He looks tired and worn out, like a lost dog from a funeral.” Zigong reported this truthfully to Confucius. Confucius smiled happily and said, “Outward appearance and physical features are trivial details. But saying I am like a lost dog from a funeral—truly so! Truly so!”
Confucius then arrived in Chen and stayed at the home of Sicheng Zhenzi. After a year and more, King Fuchai of Wu attacked Chen, seized three cities, and left. Zhao Yang attacked Zhaoge. Chu besieged Cai, and Cai moved to the territory of Wu. The King of Wu defeated King Goujian of Yue at Guiji.
A falcon alighted in the court of Chen and died, its body pierced by an arrow of ku wood, the arrowhead made of stone, and the arrow one foot eight inches long. Duke Min of Chen sent someone to ask Confucius about it. Confucius said, “This falcon came from far away. This is an arrow from the Sushen state. In ancient times, King Wu of Zhou conquered the Shang dynasty, opened up roads to the various barbarian tribes of the nine directions, and made each tribe contribute their local products, so that they would not forget their duties. Thus the Sushen state offered arrows of ku wood and stone arrowheads, one foot eight inches long. The former king, wishing to display his virtue, gave the Sushen arrows to his eldest daughter, Da Ji, and married her to Yu Hu Gong, enfeoffing him in Chen. He divided precious jade objects among the lords of the same surname, to show affection, and gave distant tribute goods to lords of different surnames, so that they would not forget their submission. Therefore, the Sushen arrows were given to the state of Chen.” He sent someone to search the old treasury, and indeed they were found.
Confucius stayed in Chen for three years. It happened that Jin and Chu were contending for supremacy, attacking Chen in turn, and when Wu invaded Chen, Chen was constantly harassed. Confucius said, “Let us go back! Let us go back! The disciples in our hometown are lofty in ambition but rough in conduct; they advance without forgetting their original intent.” So Confucius left Chen.
Passing through Pu, it happened that Gongshu Shi rebelled with Pu as his base, and the people of Pu blocked Confucius. Among the disciples was one named Gongliang Ru, who followed Confucius with five private carriages. He was tall and virtuous, with courage and strength, and said to Confucius, “In the past I followed you, Master, in encountering danger in Kuang, and now we meet danger here again. This is fate. I have faced danger twice with you, Master; I would rather die fighting.” The fighting was very fierce. The people of Pu became afraid and said to Confucius, “If you do not go to Wei, we will let you out.” They made a covenant with Confucius and released him from the eastern gate. Confucius then went to Wei. Zigong said, “Can a covenant be violated?” Confucius said, “A covenant made under coercion—the spirits do not recognize it.”
Duke Ling of Wei heard that Confucius had arrived and was delighted, going out to the suburbs to welcome him. He asked, “Can Pu be attacked?” Confucius replied, “It can.” Duke Ling said, “My high ministers think it cannot. Now Pu is the shield of Wei against Jin and Chu. To attack it with the armies of Wei—I am afraid that will not work, will it?” Confucius said, “The men there have the determination to die, and the women have the will to defend the western river. Those we would attack are no more than four or five individuals.” Duke Ling said, “Good.” But in the end, he did not attack Pu.
Duke Ling of Wei was old, negligent in government, and did not employ Confucius. Confucius sighed deeply and said, “If someone were to employ me in governing the state, in one year it would be nearly there, and in three years there would be success.” So Confucius left.
Fuxi was the steward of Zhongmou. Zhao Jianzi attacked the Fan and Zhonghang clans and besieged Zhongmou. Fuxi rebelled and sent someone to invite Confucius. Confucius intended to go. Zilu said, “I have heard from you, Master, that ‘where evil deeds are done personally, the noble man does not enter.’ Now Fuxi personally occupies Zhongmou in rebellion, yet you wish to go—why is this?” Confucius said, “There is indeed such a saying. But is it not said that what is hard cannot be ground thin? Is it not said that what is white cannot be dyed black? Am I a bitter gourd? How can I be hung up there and not eaten?”
Confucius struck a stone chime. A man carrying a basket of grass passed by the gate and said, “There is concern in the heart of this one who strikes the chime! The sound is hard and unyielding—it says that no one knows him, and so let it be!”
Confucius studied the lute with Shi Xiangzi. After ten days, he had not advanced. Shi Xiangzi said, “You can move on to learn a new piece.” Confucius said, “I have already familiarized myself with the melody of this piece, but I have not yet grasped its performance technique.” After a while, Shi Xiangzi said, “You have grasped the performance technique; you can move on.” Confucius said, “I have not yet comprehended the thoughts and feelings of the piece.” After another period, Shi Xiangzi said, “You have comprehended the thoughts and feelings; you can move on.” Confucius said, “I have not yet understood what kind of person the composer was.” After another period, Confucius’s expression became solemn and contemplative, then he appeared joyful and expansive, with far-seeing eyes and lofty aspirations. He said, “I have understood what kind of person the composer was: his complexion was dark, his stature tall, his gaze distant, as if surveying the four quarters—who but King Wen could have composed such a piece!” Shi Xiangzi left his mat, bowed twice, and said, “My teacher said that this piece is the ‘King Wen’s Melody.’”
After failing to gain employment in Wei, Confucius intended to go west to see Zhao Jianzi. When he reached the Yellow River, he heard that Dou Mingdu and Shun Hua had been killed. He sighed toward the river and said: "How magnificent the river waters, vast and flowing! That I cannot cross this river is the doing of fate!" Zigong hurried forward and asked: "May I ask what this means?" Confucius said: "Dou Mingdu and Shun Hua were worthy grandees of Jin. Before Zhao Jianzi had achieved his ambitions, he needed these two men to help him in governing; after he achieved his ambitions, he killed them in order to secure his power. I have heard that if one cuts open the fetus of an animal and kills its young, the qilin will not come to the outskirts; if one drains a marsh and fishes by emptying the water, the dragon will not harmonize yin and yang; if one smashes a nest and breaks the eggs, the phoenix will not fly there. Why is this? The noble person is wary of harming his own kind. Birds and beasts still know to avoid unrighteous acts—how much more so for me, Kong Qiu!" Thereupon he turned back, stopped in Zou village, and composed the "Zou Melody" to mourn them. Then he returned to Wei and lodged at Qu Boyu's home.
One day, Duke Ling of Wei asked about military formations. Confucius said: "Regarding matters of ritual and sacrifice, I have heard of them; as for military affairs, I have never studied them." The next day, Duke Ling of Wei was conversing with Confucius when he saw wild geese flying overhead, so he looked up to watch them, showing no attention to Confucius. Confucius then left Wei and went to Chen again.
In summer, Duke Ling of Wei died, and his grandson Zhe was established as ruler—this was Duke Chu of Wei. In the sixth month, Zhao Yang sent the heir apparent Kuai Kui into Qi. Yang Hu had the heir apparent don mourning clothes, with eight men wearing hempen mourning garments, pretending they had come from Wei to welcome him, and they entered the city weeping, so the heir apparent took up residence in Qi. In winter, the state of Cai moved its capital to Zhou Lai. This year was the third year of Duke Ai of Lu, and Confucius was already sixty years old. Qi helped Wei besiege Qi, because the heir apparent Kuai Kui was there.
In summer, fires broke out in the temples of Duke Huan and Duke Xi of Lu, and Nangong Jingshu went to extinguish the flames. Confucius was in Chen when he heard of this and said: "The fire must have occurred at the temples of Duke Huan and Duke Xi, right?" Later, it was just so.
In autumn, Ji Huanzi fell gravely ill. Riding in his carriage and looking at the capital of Lu, he sighed deeply and said: "Formerly, this state was nearly about to flourish, but because I offended Confucius, it did not rise to prominence." He turned to his successor Ji Kangzi and said: "If I die, you will certainly become the prime minister of Lu; once you become prime minister, you must summon Zhongni." A few days later, Ji Huanzi died, and Ji Kangzi succeeded him. After the burial was completed, Ji Kangzi wanted to summon Confucius. Gong Zhiyu said: "Formerly, our late lord employed Confucius but did not see it through to the end, and was ultimately ridiculed by the feudal lords. Now if you employ him again, and again cannot see it through to the end, you will be ridiculed by the feudal lords once more." Ji Kangzi said: "Then who would be appropriate to summon?" Gong Zhiyu said: "You must summon Ran Qiu." So they sent an envoy to summon Ran Qiu. When Ran Qiu was about to depart, Confucius said: "Lu has come to summon Ran Qiu—they will not use him in a minor capacity, but will employ him importantly." That day, Confucius said: "Let us return! Let us return! The disciples of my home village have great ambitions but are lax in conduct; they are richly accomplished in literary grace, and I do not know how to guide them." Zigong knew that Confucius wanted to return, so when seeing Ran Qiu off, he cautioned him: "If you are given important employment, by all means find a way to summon the Master back."
After Ran Qiu left, the following year, Confucius moved from Chen to Cai. Duke Zhao of Cai was preparing to go to Wu, because Wu had summoned him. Earlier, Duke Zhao had deceived his ministers into moving the capital to Zhou Lai, and later he wanted to go to Wu again. The grandees, fearing another move, had Gongsun Pian shoot Duke Zhao dead. Chu invaded Cai. In autumn, Duke Jing of Qi died.
The next year, Confucius went from Cai to Ye. The Duke of Ye asked about the way of governance. Confucius said: "Governance lies in attracting those from afar and pacifying those nearby." One day, the Duke of Ye asked Zilu about Confucius, and Zilu did not answer. When Confucius heard of this, he said: "Zhong You, why did you not answer by saying: 'This man is one who studies the Way without tiring, teaches others without growing weary, in his fervor forgets to eat, in his joy forgets his worries, and does not realize that old age is approaching'—that is all."
Leaving Ye, he returned to Cai. Changju and Jieni were plowing together. Confucius considered them recluses and sent Zilu to ask about the ford. Changju said: "Who is that man holding the reins in the carriage?" Zilu said: "It is Kong Qiu." Changju said: "Is it Kong Qiu of Lu?" Zilu said: "Yes." Changju said: "Then he should already know where the ford is." Jieni said to Zilu: "Who are you?" Zilu said: "I am Zhong You." Jieni said: "Are you a follower of Kong Qiu?" Zilu said: "Yes." Jieni said: "The whole world is as chaotic as a surging flood—who can change it with you? Moreover, rather than following someone who avoids bad men, it would be better to follow someone who avoids the whole world!" With that, he continued to turn the soil without stopping. Zilu reported this to Confucius, who said with a melancholy air: "One cannot flock together with birds and beasts. If the world possessed the Way, I, Kong Qiu, would not be trying to change it."
One day, Zilu was walking when he encountered an old man carrying a weeding tool. He asked: "Have you seen my Master?" The old man said: "Your limbs are not laboring, and you cannot tell the five grains apart—who is your Master!" With that, he stuck his staff in the ground and began to weed. Zilu told Confucius about this, and Confucius said: "This is a recluse." When they went back to look for him, the man was already gone.
Confucius lived in Cai for three years. Wu attacked Chen. Chu came to Chen's rescue, encamping at Chengfu. Hearing that Confucius was between Chen and Cai, Chu sent someone to invite Confucius. Confucius was about to go and accept the invitation, when the grandees of Chen and Cai consulted among themselves, saying: "Confucius is a worthy man; his criticisms and satires all strike at the vital points of the feudal lords. Now he has long remained between Chen and Cai, and the actions of the various grandees do not accord with Confucius's intentions. Now Chu is a great state, and they have come to invite Confucius. If Confucius is given important employment in Chu, then we who hold power in Chen and Cai will be in danger." So they jointly sent troops to surround Confucius in the wilderness. Confucius and his party could not move, and their provisions ran out. All his followers fell ill and could not stand. Yet Confucius continued to recite the Odes and the Documents, playing the zither and singing without stopping. Zilu came to see Confucius with a displeased expression and said: "Does the noble person also come to the end of his road?" Confucius said: "The noble person remains steadfast in hardship; the petty person, when hard-pressed, will act recklessly."
Zigong's expression also changed. Confucius said: "Ci, do you think that I understand the Way because I have learned much and remembered much?" Zigong said: "Yes. Is it not so?" Confucius said: "It is not. I string it all together with one single thread."
Confucius knew that his disciples harbored resentment, so he summoned Zilu and asked: "The Odes say: 'Neither rhinoceros nor tiger, yet they roam the wilderness.' Is my Way wrong? Why have I come to this pass?" Zilu said: "Perhaps we have not yet attained humanity? That is why others do not trust us. Perhaps we have not yet attained wisdom? That is why others do not let us pass." Confucius said: "Is that how it is said! Zhong You, if the humane person were always trusted, how could there have been Bo Yi and Shu Qi? If the wise person always had free passage, how could there have been Prince Bi Gan?"
After Zilu went out, Zigong entered to see Confucius. Confucius said: “Ci, the Book of Odes says: ‘Neither rhinoceros nor tiger, yet I wander in the wilderness.’ Is my Way wrong? Why have I come to this state?” Zigong said: “Master, your Way is supremely vast, and so no one in the world can contain you. Why not lower your standards a little?” Confucius said: “Ci, a good farmer can sow well but cannot guarantee a good harvest; a fine craftsman is skilled but cannot satisfy everyone. A gentleman cultivates his Way, orders and regulates it, but cannot guarantee that he will be accepted. Now you do not cultivate your Way, but instead seek to be accepted. Ci, your ambition is not far-reaching enough!”
After Zigong went out, Yan Hui entered to see Confucius. Confucius said: “Hui, the Book of Odes says: ‘Neither rhinoceros nor tiger, yet I wander in the wilderness.’ Is my Way wrong? Why have I come to this state?” Yan Hui said: “Master, your Way is supremely vast, and so no one in the world can contain you. Nevertheless, you still practice it—what is there to worry about in not being accepted? Not being accepted is what reveals the true character of a gentleman! If the Way is not cultivated, that is our shame. If the Way has been greatly cultivated yet not adopted, that is the shame of those in power. What is there to worry about in not being accepted? Not being accepted is what reveals the true character of a gentleman!” Confucius smiled joyfully and said: “Well said, son of the Yan family! If you were to become wealthy, I would serve as your steward.”
Then Confucius sent Zigong to Chu. King Zhao of Chu dispatched troops to welcome Confucius, and in this way he was able to escape danger.
King Zhao of Chu intended to enfeoff Confucius with a territory of seven hundred square li, complete with registered households. The chief minister of Chu, Zixi, said: “Does Your Majesty have an envoy to the feudal lords as talented as Zigong?” King Zhao of Chu said: “No.” Zixi asked again: “Does Your Majesty have a chief minister as talented as Yan Hui?” King Zhao of Chu said: “No.” Zixi asked again: “Does Your Majesty have a general as talented as Zilu?” King Zhao of Chu said: “No.” Zixi asked again: “Does Your Majesty have officials at various ranks as talented as Zaiyu?” King Zhao of Chu said: “No.” Zixi said: “Moreover, the ancestors of Chu were enfeoffed by the Zhou dynasty with the rank of zi and nan, and their territory was only fifty li. Now Kong Qiu expounds the laws of the Three Sovereigns and Five Emperors and elucidates the achievements of the Dukes of Zhou and Shao. If Your Majesty employs him, how can Chu maintain its vast territory of several thousand li for generations? In ancient times, King Wen ruled from Feng and King Wu from Hao, both merely rulers of a small state of a hundred li, yet they eventually became kings over all under Heaven. If Kong Qiu now occupies land and is aided by his worthy disciples, this will not be a blessing for Chu.” King Zhao of Chu then abandoned the idea. That autumn, King Zhao of Chu died at Chengfu.
The madman of Chu, Jieyu, sang as he passed by Confucius’s carriage: “Phoenix, oh phoenix, how your virtue has declined! What is past cannot be remedied, but what is to come can still be pursued! Let it go, let it go—those who engage in government today are in danger!” Confucius got down from the carriage, wanting to speak with him. But the man hurried away, and Confucius was unable to converse with him.
Thus Confucius returned from Chu to Wei. In this year, Confucius was sixty-three years old, which was the sixth year of Duke Ai of Lu.
The following year, Wu and Lu held a meeting at Zeng, and Wu demanded that Lu provide a sacrificial offering of one hundred oxen, sheep, and pigs. Grand Tutor Pi summoned Ji Kangzi. Ji Kangzi sent Zigong to negotiate, and only then was the demand waived.
Confucius said: “The government of Lu and Wei are like brothers.” At that time, the ruler of Wei was Zhe, whose father Kuai Kui could not ascend the throne and was in exile. The feudal lords repeatedly criticized Wei for this. Many of Confucius’s disciples held office in Wei, and the ruler of Wei wanted to obtain Confucius to govern the state. Zilu said: “The ruler of Wei is waiting for you to govern the state. What will you do first?” Confucius said: “It must be to rectify names first!” Zilu said: “Is that really necessary? You are too impractical! Why rectify names?” Confucius said: “Zhong You, how crude you are! If names are not rectified, speech will not be in accord; if speech is not in accord, affairs will not be accomplished; if affairs are not accomplished, rites and music will not flourish; if rites and music do not flourish, punishments will not be appropriate; if punishments are not appropriate, the people will not know how to act. A gentleman does things only when they accord with names, and speaks only what can be carried out. A gentleman is never careless about his words.”
The following year, Ran You led the troops of the Ji family and fought a battle with Qi at Lang, defeating the Qi army. Ji Kangzi said: “You, did you learn military affairs through study, or were you born with the ability?” Ran You said: “I learned it from Confucius.” Ji Kangzi said: “What kind of man is Confucius?” Ran You replied: “Employ him and he will bring a good reputation; extend his principles to the people, and even questioning them before the spirits and gods would leave no regrets. If I were to use these principles to seek wealth and honor, even if I accumulated a thousand altars of land, Confucius would not consider it beneficial.” Ji Kangzi said: “I want to summon him back. Is that possible?” Ran You replied: “If you wish to summon him, do not let petty men obstruct him—then it will be possible.” Meanwhile, Kong Wenzi of Wei was about to attack Taishu and asked Confucius for advice. Confucius declined, saying he did not know, and after withdrawing he ordered the carriage to be harnessed and prepared to leave, saying: “A bird can choose the tree, but can a tree choose the bird?” Kong Wenzi earnestly detained him. At that time, Ji Kangzi expelled Gonghua, Gongbin, and Gonglin, and sent gifts to welcome Confucius. Confucius then returned to Lu.
Confucius had been away from Lu for fourteen years in total before returning to Lu.
Duke Ai of Lu asked about government. Confucius replied: “Government lies in selecting worthy ministers.” Ji Kangzi asked about government. Confucius said: “Promote the upright and place them above the crooked, and the crooked will become upright.” Ji Kangzi worried about thieves. Confucius said: “If you yourself are not greedy, even if you reward people for stealing, they will not steal.” Yet in the end, Lu could not employ Confucius, nor did Confucius seek office.
In Confucius’s time, the Zhou royal house was in decline, rites and music were abandoned, and the Book of Odes and Book of Documents were incomplete. Confucius traced and examined the ritual systems of the Xia, Shang, and Zhou dynasties, and edited the Book of Documents, beginning from the time of Yao and Shun down to Duke Mu of Qin, arranging the events in order. He said: “I can speak of the rites of Xia, but the records of Qi are insufficient to verify them; I can speak of the rites of Yin, but the records of Song are insufficient to verify them. If the records were sufficient, I could use them for verification.” After investigating the additions and deletions in the rites of Yin and Xia, he said: “Even after a hundred generations, the changes in rites can be known, for rites always alternate between refinement and simplicity. Zhou has drawn upon the two preceding dynasties—how rich and splendid its rites and music are! I follow Zhou.” Thus the Book of Documents and the Record of Rites all came from Confucius’s editing.
Confucius said to the Grand Music Master of Lu: “The pattern of music can be known. When the performance begins, all instruments play together in harmony and grandeur; then the rhythm unfolds, the tones are pure and clear, continuous and unbroken, until the piece is completed.” He also said: “After I returned from Wei to Lu, I then put the music in order, making the Ya and the Song each return to their proper places.”
The ancient poems that were handed down numbered more than three thousand. By the time of Confucius, he deleted the repetitive ones and selected those that could be used for ritual and moral instruction. He traced back to the deeds of Xie and Hou Ji, then narrated the flourishing ages of the Yin and Zhou dynasties, down to the content of political decline under Kings You and Li of Zhou, beginning with the relations between men and women. Therefore he said: “The ‘Guan Ju’ is the beginning of the ‘Airs of the States,’ the ‘Lu Ming’ is the beginning of the ‘Lesser Court Hymns,’ the ‘Wen Wang’ is the beginning of the ‘Greater Court Hymns,’ and the ‘Qing Miao’ is the beginning of the ‘Eulogies.’” For all three hundred and five poems, Confucius strummed and sang them one by one, striving to make them conform to the musical modes of the “Shao,” “Wu,” “Ya,” and “Song.” Thus ritual and music could be organized and recorded, used to complete the kingly way, and the Six Arts were brought to fruition.
In his later years, Confucius became fond of the Zhouyi and composed the commentaries for the “Tuan,” “Xi,” “Xiang,” “Shuo Gua,” and “Wen Yan.” He read the Zhouyi so often that the leather thongs binding the bamboo slips were worn out several times. He said: “Give me a few more years like this, and I will be fully prepared and thoroughly understand the Zhouyi.”
Confucius taught his students using the Poetry, Documents, Ritual, and Music. His disciples numbered about three thousand, of whom seventy-two were proficient in the Six Arts. Others, like Yan Zhuoju, who received his instruction, were also numerous.
Confucius taught with four things: literature, conduct, loyalty, and faithfulness. He avoided four faults: no groundless conjecturing, no absolute certainty, no stubborn adherence, and no self-centeredness. What he treated with caution were: fasting, war, and illness. He rarely spoke of profit, fate, or benevolence. He did not enlighten a student until they had struggled to understand and failed; if he raised one corner and the student could not infer the other three, he did not repeat the lesson.
When in his home village, he was respectful and humble, as if he were not good at speaking. In the ancestral temple and at court, he was eloquent and clear in speech, but his attitude was very deferential. At court, when speaking with high ministers, he was affable and upright; when speaking with lower ministers, he was cheerful and composed.
When entering the ruler’s gate, he bent forward respectfully; when hurrying forward, his posture was like a bird spreading its wings. When the ruler summoned him to receive guests, his expression became solemn. When the ruler ordered him to be summoned, he set out on foot without waiting for the carriage to be ready.
If fish had spoiled, meat had gone bad, or if the cutting was not neat, he would not eat. If the mat was not set straight, he would not sit. When eating beside someone in mourning, he never ate his fill.
If he had wept that day, he would not sing. When seeing someone in mourning clothes or a blind person, even if it was a child, he would invariably change his expression.
“When three people walk together, there must be one who can be my teacher.” “Not cultivating virtue, not practicing learning, not being able to act on righteousness when heard, not being able to correct faults—these are my concerns.” He had others sing; if they sang well, he would have them repeat it, and then he would join in.
Confucius did not speak of: the strange, feats of strength, rebellion, or spirits.
Zigong said: “Our master’s teachings on literature and culture can be heard. His discourses on the way of Heaven and the nature of fate cannot be heard.” Yan Yuan sighed and said: “The more I look up, the higher it seems; the more I bore into it, the harder it becomes. I see it before me, and suddenly it is behind me. The master skillfully leads one step by step. He broadens me with literature and restrains me with ritual, so that I cannot stop. Having exhausted my abilities, it seems there is something standing tall before me. Though I wish to follow it, I cannot find the path.” A man from Daxiang said: “Great indeed is Confucius! He is broadly learned yet has no single field of renown.” When Confucius heard this, he said: “What should I specialize in? Should I specialize in driving, or in archery? I think I will specialize in driving.” Zigao said: “The master once said: ‘Because I was not employed, I learned many skills.’”
In the fourteenth year of Duke Ai of Lu, in spring, a hunt took place in the Great Wilderness. The charioteer of the Shusun family, Chu Shang, caught a beast and thought it was inauspicious. Confucius went to see it and said: “This is a qilin.” He then took it. He said: “The Yellow River no longer produces the River Chart, the Luo River no longer produces the Luo Writing—my fate is finished!” When Yan Yuan died, Confucius said: “Heaven is destroying me!” When he saw the qilin while hunting in the west, he said: “My Way is at an end!” He sighed and said: “No one understands me!” Zigong said: “Why do you say that no one understands you?” Confucius said: “I do not resent Heaven, nor do I blame others. I study what is below to reach what is above. The one who understands me is probably Heaven!”
“Not lowering one’s will, not disgracing one’s person—this is Boyi and Shuqi!” He also said: “Liuxia Hui and Shaolian lowered their will and disgraced their persons.” And further: “Yuzhong and Yiyi lived in seclusion, spoke freely, their actions were pure, and their withdrawal was timely.” “But I am different from all these—there is nothing I must do, and nothing I must not do.”
Confucius said: “It is not done, it is not done! The gentleman’s greatest worry is that after death his name will not be praised. My Way is not practiced; by what means can I make myself known to later generations?” Thereupon, based on the historical records of Lu, he composed the Spring and Autumn Annals, beginning with Duke Yin of Lu and ending with the fourteenth year of Duke Ai, covering twelve rulers. He took Lu as the central state, honored the royal house of Zhou, drew on the precedents of Yin, and threaded through the ritual systems of the Xia, Shang, and Zhou dynasties. The words were concise but the meaning was profound. Thus, the rulers of Wu and Chu styled themselves kings, but the Spring and Autumn Annals derogatorily called them “Viscounts”; the meeting at Jiantu in fact summoned the Son of Heaven, but the Annals euphemistically said “The Son of Heaven hunted at Heyang.” He extended such examples to rectify the present age. The great principle of censure and blame, when promoted and elaborated by later rulers, became effective. After the great principles of the Spring and Autumn Annals became current, rebellious ministers and unfilial sons throughout the world were filled with fear.
When Confucius held office and heard lawsuits, if there were points in the arguments that could be discussed with others, he did not decide alone. As for writing the Spring and Autumn Annals, he wrote what should be written and deleted what should be deleted, so that even disciples like Zixia could not change a single character. When the disciples received the transmission of the Spring and Autumn Annals, Confucius said: “Later generations will know me through this Spring and Autumn Annals, and they will blame me also through this Spring and Autumn Annals.”
The following year, Zilu died in the state of Wei. Confucius fell ill, and Zigong requested an audience. Confucius, leaning on his staff, was walking at the gate and said: “Ci, why have you come so late?” Confucius then sighed and sang: “Mount Tai is crumbling! The beam and pillar are breaking! The sage is withering away!” He then shed tears. He said to Zigong: “The world has been without the Way for a long time, and no one can follow my teachings. The men of Xia placed the coffin on the eastern steps, those of Zhou on the western steps, and those of Yin between the two pillars. Last night I dreamed that I was sitting between the two pillars receiving offerings—I am originally a man of Yin.” After seven days, Confucius died.
Confucius lived to the age of seventy-three and died on the day jichou of the fourth month in the sixteenth year of Duke Ai of Lu.
Duke Ai of Lu composed a eulogy for him, saying: “Heaven has not shown mercy to me, and would not leave this old man to protect me alone in my position, leaving me solitary in my troubles. Alas and woe! O Father Ni, I have lost my model!” Zigong said: “The ruler will likely not come to a good end in Lu! The master said: ‘When ritual is lost, there is confusion; when names are lost, there is fault. Losing one’s will is confusion; losing one’s proper station is fault.’ When alive, he was not employed; when dead, he is mourned—this is not in accord with ritual. Calling himself ‘the One Man’—this is not in accord with names and stations.”
Confucius was buried north of the walled city of Lu, on the banks of the Si River. His disciples all observed a three-year mourning period. When the three years of heart-mourning were completed, they bade each other farewell and departed, each again weeping bitterly and giving full vent to their grief; some remained behind. Only Zigong built a small hut beside the grave and kept vigil for a full six years before leaving. Disciples and people of Lu who came to dwell near the grave numbered over a hundred families, and thus this place was named “Kong Village.” Generations of Lu passed down the tradition of offering seasonal sacrifices at Confucius’s grave, and the scholars also practiced rituals here, held village drinking ceremonies, and conducted great archery rites. Confucius’s grave site covered one qing of land. The hall where Confucius once lived and the inner chambers of his disciples were later made into a temple, preserving his robes, cap, zither, carriage, and books, and this continued unbroken for over two hundred years down to the Han dynasty. When Emperor Gaozu of Han passed through Lu, he offered sacrifices to Confucius with the Grand Sacrifice of three animals. When feudal lords, high ministers, and nobles came to Lu, they would first pay homage at the Confucian temple before attending to government affairs.
Confucius fathered Kong Li, styled Boyu. Boyu lived to the age of fifty and died before Confucius.
Boyu fathered Kong Ji, styled Zisi, who lived to the age of sixty-two. He once encountered difficulties in the state of Song. Zisi composed the Doctrine of the Mean.
Zisi fathered Kong Bai, styled Zishang, who lived to the age of forty-seven. Zishang fathered Kong Qiu, styled Zijia, who lived to the age of forty-five. Zijia fathered Kong Ji, styled Zijing, who lived to the age of forty-six. Zijing fathered Kong Chuan, styled Zigao, who lived to the age of fifty-one. Zigao fathered Kong Shen, who lived to the age of fifty-seven and once served as prime minister of the state of Wei.
Kong Shen fathered Kong Fu, who lived to the age of fifty-seven and served as a scholar (boshi) to Chen Sheng, the King of Chen, dying at the city of Chen.
Kong Fu’s younger brother, Kong Xiang, lived to the age of fifty-seven. He once served as a scholar (boshi) to Emperor Hui of Han and was promoted to Grand Administrator of Changsha. He was nine feet six inches tall.
Kong Xiang fathered Kong Zhong, who lived to the age of fifty-seven. Kong Zhong fathered Kong Wu. Kong Wu fathered Kong Yannian and Kong Anguo. Kong Anguo served as a scholar (boshi) to the present emperor (Emperor Wu of Han) and was promoted to Grand Administrator of Linhuai, dying young. Kong Anguo fathered Kong Ang, and Kong Ang fathered Kong Huan.
The Grand Historian says: The Book of Odes has these words: “The high mountain is looked up to; the great road can be traveled upon.” Although I cannot attain that state, my heart has always yearned for it. When I read the works of Confucius, I imagine his person. When I arrived at Lu, I visited his temple, his carriage, robes, and ritual vessels; the scholars practiced ceremonies at his home in due season, and I lingered and wandered, reluctant to leave. The many kings and worthy men under heaven, when alive, were honored and glorious, but after death, they were finished. Confucius, a commoner, has been transmitted for over ten generations, and scholars revere him. From the Son of Heaven and kings and lords onward, all in the Central States who discuss the Six Arts take Confucius’s teachings as the standard for judging right and wrong—truly he is the supreme sage!
Confucius’s descendants came from the state of Shang. Fufu was able to yield; Zheng Kaofu engraved admonitions. Fangshu fled to Lu; the people of Zou obstructed him. Mount Ni gave birth to the sage; Que Li produced virtue. The seventy disciples ascended the hall; from the four quarters people came to take him as model. At the Two Towers he punished Shaozheng Mao; at Jiagu he acted as assistant. He sang of the phoenix, lamenting the decline of the times; he wept for the unicorn, grieving at its brevity! The nine schools and hundred streams look up to his style; for ten thousand ages men admire his footsteps.