卷四十七·孔子世家第十七
卷四十七·孔子世家第十七
司马迁
孔子生鲁昌平乡陬邑。其先宋人也，曰孔防叔。防叔生伯夏，伯夏生叔梁纥。纥与颜氏女野合而生孔子，祷于尼丘得孔子。鲁襄公二十二年而孔子生。生而首上圩顶，故因名曰丘云。字仲尼，姓孔氏。
丘生而叔梁纥死，葬于防山。防山在鲁东，由是孔子疑其父墓处，母讳之也。孔子为儿嬉戏，常陈俎豆，设礼容。孔子母死，乃殡五父之衢，盖其慎也。陬人輓父之母诲孔子父墓，然后往合葬于防焉。
孔子要绖，季氏飨士，孔子与往。阳虎绌曰：“季氏飨士，非敢飨子也。”孔子由是退。
孔子年十七，鲁大夫孟釐子病且死，诫其嗣懿子曰：“孔丘，圣人之后，灭于宋。其祖弗父何始有宋而嗣让厉公。及正考父佐戴、武、宣公，三命兹益恭，故鼎铭云：‘一命而偻，再命而伛，三命而俯，循墙而走，亦莫敢余侮。饘于是，粥于是，以糊余口。’其恭如是。吾闻圣人之后，虽不当世，必有达者。今孔丘年少好礼，其达者欤？吾即没，若必师之。”及釐子卒，懿子与鲁人南宫敬叔往学礼焉。是岁，季武子卒，平子代立。
孔子贫且贱。及长，尝为季氏史，料量平；尝为司职吏而畜蕃息。由是为司空。已而去鲁，斥乎齐，逐乎宋、卫，困于陈蔡之间，于是反鲁。孔子长九尺有六寸，人皆谓之“长人”而异之。鲁复善待，由是反鲁。
鲁南宫敬叔言鲁君曰：“请与孔子適周。”鲁君与之一乘车，两马，一竖子俱，適周问礼，盖见老子云。辞去，而老子送之曰：“吾闻富贵者送人以财，仁人者送人以言。吾不能富贵，窃仁人之号，送子以言，曰：‘聪明深察而近于死者，好议人者也。博辩广大危其身者，发人之恶者也。为人子者毋以有己，为人臣者毋以有己。’”孔子自周反于鲁，弟子稍益进焉。
是时也，晋平公淫，六卿擅权，东伐诸侯；楚灵王兵强，陵轹中国；齐大而近于鲁。鲁小弱，附于楚则晋怒；附于晋则楚来伐；不备于齐，齐师侵鲁。
鲁昭公之二十年，而孔子盖年三十矣。齐景公与晏婴来適鲁，景公问孔子曰：“昔秦穆公国小处辟，其霸何也？”对曰：“秦，国虽小，其志大；处虽辟，行中正。身举五羖，爵之大夫，起累绁之中，与语三日，授之以政。以此取之，虽王可也，其霸小矣。”景公说。
孔子年三十五，而季平子与郈昭伯以斗鸡故得罪鲁昭公，昭公率师击平子，平子与孟氏、叔孙氏三家共攻昭公，昭公师败，奔于齐，齐处昭公乾侯。其后顷之，鲁乱。孔子適齐，为高昭子家臣，欲以通乎景公。与齐太师语乐，闻韶音，学之，三月不知肉味，齐人称之。
景公问政孔子，孔子曰：“君君，臣臣，父父，子子。”景公曰：“善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾岂得而食诸！”他日又复问政于孔子，孔子曰：“政在节财。”景公说，将欲以尼溪田封孔子。晏婴进曰：“夫儒者滑稽而不可轨法；倨傲自顺，不可以为下；崇丧遂哀，破产厚葬，不可以为俗；游说乞贷，不可以为国。自大贤之息，周室既衰，礼乐缺有间。今孔子盛容饰，繁登降之礼，趋详之节，累世不能殚其学，当年不能究其礼。君欲用之以移齐俗，非所以先细民也。”后景公敬见孔子，不问其礼。异日，景公止孔子曰：“奉子以季氏，吾不能。”以季孟之间待之。齐大夫欲害孔子，孔子闻之。景公曰：“吾老矣，弗能用也。”孔子遂行，反乎鲁。
孔子年四十二，鲁昭公卒于乾侯，定公立。定公立五年，夏，季平子卒，桓子嗣立。季桓子穿井得土缶，中若羊，问仲尼云“得狗”。仲尼曰：“以丘所闻，羊也。丘闻之，木石之怪夔、罔阆，水之怪龙、罔象，土之怪坟羊。”
吴伐越，堕会稽，得骨节专车。吴使使问仲尼：“骨何者最大？”仲尼曰：“禹致群神于会稽山，防风氏后至，禹杀而戮之，其节专车，此为大矣。”吴客曰：“谁为神？”仲尼曰：“山川之神足以纲纪天下，其守为神，社稷为公侯，皆属于王者。”客曰：“防风何守？”仲尼曰：“汪罔氏之君守封、禺之山，为釐姓。在虞、夏、商为汪罔，于周为长翟，今谓之大人。”客曰：“人长几何？”仲尼曰：“僬侥氏三尺，短之至也。长者不过十之，数之极也。”于是吴客曰：“善哉圣人！”
桓子嬖臣曰仲梁怀，与阳虎有隙。阳虎欲逐怀，公山不狃止之。其秋，怀益骄，阳虎执怀。桓子怒，阳虎因囚桓子，与盟而醳之。阳虎由此益轻季氏。季氏亦僭于公室，陪臣执国政，是以鲁自大夫以下皆僭离于正道。故孔子不仕，退而脩诗书礼乐，弟子弥众，至自远方，莫不受业焉。
定公八年，公山不狃不得意于季氏，因阳虎为乱，欲废三桓之適，更立其庶孽阳虎素所善者，遂执季桓子。桓子诈之，得脱。定公九年，阳虎不胜，奔于齐。是时孔子年五十。
公山不狃以费畔季氏，使人召孔子。孔子循道弥久，温温无所试，莫能己用，曰：“盖周文武起丰镐而王，今费虽小，傥庶几乎！”欲往。子路不说，止孔子。孔子曰：“夫召我者岂徒哉？如用我，其为东周乎！”然亦卒不行。
其后定公以孔子为中都宰，一年，四方皆则之。由中都宰为司空，由司空为大司寇。
定公十年春，及齐平。夏，齐大夫黎鉏言于景公曰：“鲁用孔丘，其势危齐。”乃使使告鲁为好会，会于夹谷。鲁定公且以乘车好往。孔子摄相事，曰：“臣闻有文事者必有武备，有武事者必有文备。古者诸侯出疆，必具官以从。请具左右司马。”定公曰：“诺。”具左右司马。会齐侯夹谷，为坛位，土阶三等，以会遇之礼相见，揖让而登。献酬之礼毕，齐有司趋而进曰：“请奏四方之乐。”景公曰：“诺。”于是旍旄羽袚矛戟剑拨鼓噪而至。孔子趋而进，历阶而登，不尽一等，举袂而言曰：“吾两君为好会，夷狄之乐何为于此！请命有司！”有司卻之，不去，则左右视晏子与景公。景公心怍，麾而去之。有顷，齐有司趋而进曰：“请奏宫中之乐。”景公曰：“诺。”优倡侏儒为戏而前。孔子趋而进，历阶而登，不尽一等，曰：“匹夫而营惑诸侯者罪当诛！请命有司！”有司加法焉，手足异处。景公惧而动，知义不若，归而大恐，告其群臣曰：“鲁以君子之道辅其君，而子独以夷狄之道教寡人，使得罪于鲁君，为之柰何？”有司进对曰：“君子有过则谢以质，小人有过则谢以文。君若悼之，则谢以质。”于是齐侯乃归所侵鲁之郓、汶阳、龟阴之田以谢过。
定公十三年夏，孔子言于定公曰：“臣无藏甲，大夫毋百雉之城。”使仲由为季氏宰，将堕三都。于是叔孙氏先堕郈。季氏将堕费，公山不狃、叔孙辄率费人袭鲁。公与三子入于季氏之宫，登武子之台。费人攻之，弗克，入及公侧。孔子命申句须、乐颀下伐之，费人北。国人追之，败诸姑蔑。二子奔齐，遂堕费。将堕成，公敛处父谓孟孙曰：“堕成，齐人必至于北门。且成，孟氏之保鄣，无成是无孟氏也。我将弗堕。”十二月，公围成，弗克。
定公十四年，孔子年五十六，由大司寇行摄相事，有喜色。门人曰：“闻君子祸至不惧，福至不喜。”孔子曰：“有是言也。不曰‘乐其以贵下人’乎？”于是诛鲁大夫乱政者少正卯。与闻国政三月，粥羔豚者弗饰贾；男女行者别于途；途不拾遗；四方之客至乎邑者不求有司，皆予之以归。
齐人闻而惧，曰：“孔子为政必霸，霸则吾地近焉，我之为先并矣。盍致地焉？”黎鉏曰：“请先尝沮之；沮之而不可则致地，庸迟乎！”于是选齐国中女子好者八十人，皆衣文衣而舞康乐，文马三十驷，遗鲁君。陈女乐文马于鲁城南高门外，季桓子微服往观再三，将受，乃语鲁君为周道游，往观终日，怠于政事。子路曰：“夫子可以行矣。”孔子曰：“鲁今且郊，如致膰乎大夫，则吾犹可以止。”桓子卒受齐女乐，三日不听政；郊，又不致膰俎于大夫。孔子遂行，宿乎屯。而师己送，曰：“夫子则非罪。”孔子曰：“吾歌可夫？”歌曰：“彼妇之口，可以出走；彼妇之谒，可以死败。盖优哉游哉，维以卒岁！”师己反，桓子曰：“孔子亦何言？”师己以实告。桓子喟然叹曰：“夫子罪我以群婢故也夫！”
孔子遂適卫，主于子路妻兄颜浊邹家。卫灵公问孔子：“居鲁得禄几何？”对曰：“奉粟六万。”卫人亦致粟六万。居顷之，或谮孔子于卫灵公。灵公使公孙余假一出一入。孔子恐获罪焉，居十月，去卫。
将適陈，过匡，颜刻为仆，以其策指之曰：“昔吾入此，由彼缺也。”匡人闻之，以为鲁之阳虎。阳虎尝暴匡人，匡人于是遂止孔子。孔子状类阳虎，拘焉五日，颜渊后，子曰：“吾以汝为死矣。”颜渊曰：“子在，回何敢死！”匡人拘孔子益急，弟子惧。孔子曰：“文王既没，文不在兹乎？天之将丧斯文也，后死者不得与于斯文也。天之未丧斯文也，匡人其如予何！”孔子使从者为宁武子臣于卫，然后得去。
去即过蒲。月余，反乎卫，主蘧伯玉家。灵公夫人有南子者，使人谓孔子曰：“四方之君子不辱欲与寡君为兄弟者，必见寡小君。寡小君愿见。”孔子辞谢，不得已而见之。夫人在絺帷中。孔子入门，北面稽首。夫人自帷中再拜，环珮玉声璆然。孔子曰：“吾乡为弗见，见之礼答焉。”子路不说。孔子矢之曰：“予所不者，天厌之！天厌之！”居卫月余，灵公与夫人同车，宦者雍渠参乘，出，使孔子为次乘，招摇巿过之。孔子曰：“吾未见好德如好色者也。”于是丑之，去卫，过曹。是岁，鲁定公卒。
孔子去曹適宋，与弟子习礼大树下。宋司马桓魋欲杀孔子，拔其树。孔子去。弟子曰：“可以速矣。”孔子曰：“天生德于予，桓魋其如予何！”
孔子適郑，与弟子相失，孔子独立郭东门。郑人或谓子贡曰：“东门有人，其颡似尧，其项类皋陶，其肩类子产，然自要以下不及禹三寸。累累若丧家之狗。”子贡以实告孔子。孔子欣然笑曰：“形状，末也。而谓似丧家之狗，然哉！然哉！”
孔子遂至陈，主于司城贞子家。岁余，吴王夫差伐陈，取三邑而去。赵鞅伐朝歌。楚围蔡，蔡迁于吴。吴败越王句践会稽。
有隼集于陈廷而死，楛矢贯之，石砮，矢长尺有咫。陈湣公使使问仲尼。仲尼曰：“隼来远矣，此肃慎之矢也。昔武王克商，通道九夷百蛮，使各以其方贿来贡，使无忘职业。于是肃慎贡楛矢石砮，长尺有咫。先王欲昭其令德，以肃慎矢分大姬，配虞胡公而封诸陈。分同姓以珍玉，展亲；分异姓以远方职，使无忘服。故分陈以肃慎矢。”试求之故府，果得之。
孔子居陈三岁，会晋楚争强，更伐陈，及吴侵陈，陈常被寇。孔子曰：“归与归与！吾党之小子狂简，进取不忘其初。”于是孔子去陈。
过蒲，会公叔氏以蒲畔，蒲人止孔子。弟子有公良孺者，以私车五乘从孔子。其为人长贤，有勇力，谓曰：“吾昔从夫子遇难于匡，今又遇难于此，命也已。吾与夫子再罹难，宁斗而死。”斗甚疾。蒲人惧，谓孔子曰：“苟毋適卫，吾出子。”与之盟，出孔子东门。孔子遂適卫。子贡曰：“盟可负邪？”孔子曰：“要盟也，神不听。”
卫灵公闻孔子来，喜，郊迎。问曰：“蒲可伐乎？”对曰：“可。”灵公曰：“吾大夫以为不可。今蒲，卫之所以待晋楚也，以卫伐之，无乃不可乎？”孔子曰：“其男子有死之志，妇人有保西河之志。吾所伐者不过四五人。”灵公曰：“善。”然不伐蒲。
灵公老，怠于政，不用孔子。孔子喟然叹曰：“苟有用我者，期月而已，三年有成。”孔子行。
佛肸为中牟宰。赵简子攻范、中行，伐中牟。佛肸畔，使人召孔子。孔子欲往。子路曰：“由闻诸夫子，‘其身亲为不善者，君子不入也’。今佛肸亲以中牟畔，子欲往，如之何？”孔子曰：“有是言也。不曰坚乎，磨而不磷；不曰白乎，涅而不淄。我岂匏瓜也哉，焉能系而不食？”
孔子击磬。有荷蕢而过门者，曰：“有心哉，击磬乎！硁硁乎，莫己知也夫而已矣！”
孔子学鼓琴师襄子，十日不进。师襄子曰：“可以益矣。”孔子曰：“丘已习其曲矣，未得其数也。”有间，曰：“已习其数，可以益矣。”孔子曰：“丘未得其志也。”有间，曰：“已习其志，可以益矣。”孔子曰：“丘未得其为人也。”有间，有所穆然深思焉，有所怡然高望而远志焉。曰：“丘得其为人，黯然而黑，几然而长，眼如望羊，如王四国，非文王其谁能为此也！”师襄子辟席再拜，曰：“师盖云文王操也。”
孔子既不得用于卫，将西见赵简子。至于河而闻窦鸣犊、舜华之死也，临河而叹曰：“美哉水，洋洋乎！丘之不济此，命也夫！”子贡趋而进曰：“敢问何谓也？”孔子曰：“窦鸣犊，舜华，晋国之贤大夫也。赵简子未得志之时，须此两人而后从政；及其已得志，杀之乃从政。丘闻之也，刳胎杀夭则麒麟不至郊，竭泽涸渔则蛟龙不合阴阳，覆巢毁卵则凤皇不翔。何则？君子讳伤其类也。夫鸟兽之于不义也尚知辟之，而况乎丘哉！”乃还息乎陬乡，作为陬操以哀之。而反乎卫，入主蘧伯玉家。
他日，灵公问兵陈。孔子曰：“俎豆之事则尝闻之，军旅之事未之学也。”明日，与孔子语，见蜚雁，仰视之，色不在孔子。孔子遂行，复如陈。
夏，卫灵公卒，立孙辄，是为卫出公。六月，赵鞅内太子蒯聩于戚。阳虎使太子絻，八人衰绖，伪自卫迎者，哭而入，遂居焉。冬，蔡迁于州来。是岁鲁哀公三年，而孔子年六十矣。齐助卫围戚，以卫太子蒯聩在故也。
夏，鲁桓釐庙燔，南宫敬叔救火。孔子在陈，闻之，曰：“灾必于桓釐庙乎？”已而果然。
秋，季桓子病，辇而见鲁城，喟然叹曰：“昔此国几兴矣，以吾获罪于孔子，故不兴也。”顾谓其嗣康子曰：“我即死，若必相鲁；相鲁，必召仲尼。”后数日，桓子卒，康子代立。已葬，欲召仲尼。公之鱼曰：“昔吾先君用之不终，终为诸侯笑。今又用之，不能终，是再为诸侯笑。”康子曰：“则谁召而可？”曰：“必召冉求。”于是使使召冉求。冉求将行，孔子曰：“鲁人召求，非小用之，将大用之也。”是日，孔子曰：“归乎归乎！吾党之小子狂简，斐然成章，吾不知所以裁之。”子赣知孔子思归，送冉求，因诫曰“即用，以孔子为招”云。
冉求既去，明年，孔子自陈迁于蔡。蔡昭公将如吴，吴召之也。前昭公欺其臣迁州来，后将往，大夫惧复迁，公孙翩射杀昭公。楚侵蔡。秋，齐景公卒。
明年，孔子自蔡如叶。叶公问政，孔子曰：“政在来远附迩。”他日，叶公问孔子于子路，子路不对。孔子闻之，曰：“由，尔何不对曰‘其为人也，学道不倦，诲人不厌，发愤忘食，乐以忘忧，不知老之将至’云尔。”
去叶，反于蔡。长沮、桀溺耦而耕，孔子以为隐者，使子路问津焉。长沮曰：“彼执舆者为谁？”子路曰：“为孔丘。”曰：“是鲁孔丘与？”曰：“然。”曰：“是知津矣。”桀溺谓子路曰：“子为谁？”曰：“为仲由。”曰：“子，孔丘之徒与？”曰：“然。”桀溺曰：“悠悠者天下皆是也，而谁以易之？且与其从辟人之士，岂若从辟世之士哉！”耰而不辍。子路以告孔子，孔子怃然曰：“鸟兽不可与同群。天下有道，丘不与易也。”
他日，子路行，遇荷蓧丈人，曰：“子见夫子乎？”丈人曰：“四体不勤，五谷不分，孰为夫子！”植其杖而芸。子路以告，孔子曰：“隐者也。”复往，则亡。
孔子迁于蔡三岁，吴伐陈。楚救陈，军于城父。闻孔子在陈蔡之间，楚使人聘孔子。孔子将往拜礼，陈蔡大夫谋曰：“孔子贤者，所刺讥皆中诸侯之疾。今者久留陈蔡之间，诸大夫所设行皆非仲尼之意。今楚，大国也，来聘孔子。孔子用于楚，则陈蔡用事大夫危矣。”于是乃相与发徒役围孔子于野。不得行，绝粮。从者病，莫能兴。孔子讲诵弦歌不衰。子路愠见曰：“君子亦有穷乎？”孔子曰：“君子固穷，小人穷斯滥矣。”
子贡色作。孔子曰：“赐，尔以予为多学而识之者与？”曰：“然。非与？”孔子曰：“非也。予一以贯之。”
孔子知弟子有愠心，乃召子路而问曰：“诗云‘匪兕匪虎，率彼旷野’。吾道非邪？吾何为于此？”子路曰：“意者吾未仁邪？人之不我信也。意者吾未知邪？人之不我行也。”孔子曰：“有是乎！由，譬使仁者而必信，安有伯夷、叔齐？使知者而必行，安有王子比干？”
子路出，子贡入见。孔子曰：“赐，诗云‘匪兕匪虎，率彼旷野’。吾道非邪？吾何为于此？”子贡曰：“夫子之道至大也，故天下莫能容夫子。夫子盖少贬焉？”孔子曰：“赐，良农能稼而不能为穑，良工能巧而不能为顺。君子能脩其道，纲而纪之，统而理之，而不能为容。今尔不脩尔道而求为容。赐，而志不远矣！”
子贡出，颜回入见。孔子曰：“回，诗云‘匪兕匪虎，率彼旷野’。吾道非邪？吾何为于此？”颜回曰：“夫子之道至大，故天下莫能容。虽然，夫子推而行之，不容何病，不容然后见君子！夫道之不脩也，是吾丑也。夫道既已大脩而不用，是有国者之丑也。不容何病，不容然后见君子！”孔子欣然而笑曰：“有是哉颜氏之子！使尔多财，吾为尔宰。”
于是使子贡至楚。楚昭王兴师迎孔子，然后得免。
昭王将以书社地七百里封孔子。楚令尹子西曰：“王之使使诸侯有如子贡者乎？”曰：“无有。”“王之辅相有如颜回者乎？”曰：“无有。”“王之将率有如子路者乎？”曰：“无有。”“王之官尹有如宰予者乎？”曰：“无有。”“且楚之祖封于周，号为子男五十里。今孔丘述三五之法，明周召之业，王若用之，则楚安得世世堂堂方数千里乎？夫文王在丰，武王在镐，百里之君卒王天下。今孔丘得据土壤，贤弟子为佐，非楚之福也。”昭王乃止。其秋，楚昭王卒于城父。
楚狂接舆歌而过孔子，曰：“凤兮凤兮，何德之衰！往者不可谏兮，来者犹可追也！已而已而，今之从政者殆而！”孔子下，欲与之言。趋而去，弗得与之言。
于是孔子自楚反乎卫。是岁也，孔子年六十三，而鲁哀公六年也。
其明年，吴与鲁会缯，徵百牢。太宰嚭召季康子。康子使子贡往，然后得已。
孔子曰：“鲁卫之政，兄弟也。”是时，卫君辄父不得立，在外，诸侯数以为让。而孔子弟子多仕于卫，卫君欲得孔子为政。子路曰：“卫君待子而为政，子将奚先？”孔子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！何其正也？”孔子曰：“野哉由也！夫名不正则言不顺，言不顺则事不成，事不成则礼乐不兴，礼乐不兴则刑罚不中，刑罚不中则民无所错手足矣。夫君子为之必可名，言之必可行。君子于其言，无所苟而已矣。”
其明年，冉有为季氏将师，与齐战于郎，克之。季康子曰：“子之于军旅，学之乎？性之乎？”冉有曰：“学之于孔子。”季康子曰：“孔子何如人哉？”对曰：“用之有名；播之百姓，质诸鬼神而无憾。求之至于此道，虽累千社，夫子不利也。”康子曰：“我欲召之，可乎？”对曰：“欲召之，则毋以小人固之，则可矣。”而卫孔文子将攻太叔，问策于仲尼。仲尼辞不知，退而命载而行，曰：“鸟能择木，木岂能择鸟乎！”文子固止。会季康子逐公华、公宾、公林，以币迎孔子，孔子归鲁。
孔子之去鲁凡十四岁而反乎鲁。
鲁哀公问政，对曰：“政在选臣。”季康子问政，曰：“举直错诸枉，则枉者直。”康子患盗，孔子曰：“苟子之不欲，虽赏之不窃。”然鲁终不能用孔子，孔子亦不求仕。
孔子之时，周室微而礼乐废，诗书缺。追迹三代之礼，序书传，上纪唐虞之际，下至秦缪，编次其事。曰：“夏礼吾能言之，杞不足徵也。殷礼吾能言之，宋不足徵也。足，则吾能徵之矣。”观殷夏所损益，曰：“后虽百世可知也，以一文一质。周监二代，郁郁乎文哉。吾从周。”故书传、礼记自孔氏。
孔子语鲁大师：“乐其可知也。始作翕如，纵之纯如，皦如，绎如也，以成。”“吾自卫反鲁，然后乐正，雅颂各得其所。”
古者诗三千余篇，及至孔子，去其重，取可施于礼义，上采契后稷，中述殷周之盛，至幽厉之缺，始于衽席，故曰“关雎之乱以为风始，鹿鸣为小雅始，文王为大雅始，清庙为颂始”。三百五篇孔子皆弦歌之，以求合韶武雅颂之音。礼乐自此可得而述，以备王道，成六艺。
孔子晚而喜易，序彖、系、象、说卦、文言。读易，韦编三绝。曰：“假我数年，若是，我于易则彬彬矣。”
孔子以诗书礼乐教，弟子盖三千焉，身通六艺者七十有二人。如颜浊邹之徒，颇受业者甚众。
孔子以四教：文，行，忠，信。绝四：毋意，毋必，毋固，毋我。所慎：齐，战，疾。子罕言利与命与仁。不愤不启，举一隅不以三隅反，则弗复也。
其于乡党，恂恂似不能言者。其于宗庙朝廷，辩辩言，唯谨尔。朝，与上大夫言，訚訚如也；与下大夫言，侃侃如也。
入公门，鞠躬如也；趋进，翼如也。君召使傧，色勃如也。君命召，不俟驾行矣。
鱼馁，肉败，割不正，不食。席不正，不坐。食于有丧者之侧，未尝饱也。
是日哭，则不歌。见齐衰、瞽者，虽童子必变。
“三人行，必得我师。”“德之不脩，学之不讲，闻义不能徙，不善不能改，是吾忧也。”使人歌，善，则使复之，然后和之。
子不语：怪，力，乱，神。
子贡曰：“夫子之文章，可得闻也。夫子言天道与性命，弗可得闻也已。”颜渊喟然叹曰：“仰之弥高，钻之弥坚。瞻之在前，忽焉在后。夫子循循然善诱人，博我以文，约我以礼，欲罢不能。既竭我才，如有所立，卓尔。虽欲从之，蔑由也已。”达巷党人曰：“大哉孔子，博学而无所成名。”子闻之曰：“我何执？执御乎？执射乎？我执御矣。”牢曰：“子云‘不试，故艺’。”
鲁哀公十四年春，狩大野。叔孙氏车子鉏商获兽，以为不祥。仲尼视之，曰：“麟也。”取之。曰：“河不出图，雒不出书，吾已矣夫！”颜渊死，孔子曰：“天丧予！”及西狩见麟，曰：“吾道穷矣！”喟然叹曰：“莫知我夫！”子贡曰：“何为莫知子？”子曰：“不怨天，不尤人，下学而上达，知我者其天乎！”
“不降其志，不辱其身，伯夷、叔齐乎！”谓“柳下惠、少连降志辱身矣”。谓“虞仲、夷逸隐居放言，行中清，废中权”。“我则异于是，无可无不可。”
子曰：“弗乎弗乎，君子病没世而名不称焉。吾道不行矣，吾何以自见于后世哉？”乃因史记作春秋，上至隐公，下讫哀公十四年，十二公。据鲁，亲周，故殷，运之三代。约其文辞而指博。故吴楚之君自称王，而春秋贬之曰“子”；践土之会实召周天子，而春秋讳之曰“天王狩于河阳”：推此类以绳当世。贬损之义，后有王者举而开之。春秋之义行，则天下乱臣贼子惧焉。
孔子在位听讼，文辞有可与人共者，弗独有也。至于为春秋，笔则笔，削则削，子夏之徒不能赞一辞。弟子受春秋，孔子曰：“后世知丘者以春秋，而罪丘者亦以春秋。”
明岁，子路死于卫。孔子病，子贡请见。孔子方负杖逍遥于门，曰：“赐，汝来何其晚也？”孔子因叹，歌曰：“太山坏乎！梁柱摧乎！哲人萎乎！”因以涕下。谓子贡曰：“天下无道久矣，莫能宗予。夏人殡于东阶，周人于西阶，殷人两柱间。昨暮予梦坐奠两柱之间，予始殷人也。”后七日卒。
孔子年七十三，以鲁哀公十六年四月己丑卒。
哀公诔之曰：“旻天不吊，不慭遗一老，俾屏余一人以在位，茕茕余在疚。呜呼哀哉！尼父，毋自律！”子贡曰：“君其不没于鲁乎！夫子之言曰：‘礼失则昏，名失则愆。失志为昏，失所为愆。’生不能用，死而诔之，非礼也。称‘余一人’，非名也。”
孔子葬鲁城北泗上，弟子皆服三年。三年心丧毕，相诀而去，则哭，各复尽哀；或复留。唯子赣庐于冢上，凡六年，然后去。弟子及鲁人往从冢而家者百有余室，因命曰孔里。鲁世世相传以岁时奉祠孔子冢，而诸儒亦讲礼乡饮大射于孔子冢。孔子冢大一顷。故所居堂、弟子内，后世因庙，藏孔子衣冠琴车书，至于汉二百余年不绝。高皇帝过鲁，以太牢祠焉。诸侯卿相至，常先谒然后从政。
孔子生鲤，字伯鱼。伯鱼年五十，先孔子死。
伯鱼生伋，字子思，年六十二。尝困于宋。子思作中庸。
子思生白，字子上，年四十七。子上生求，字子家，年四十五。子家生箕，字子京，年四十六。子京生穿，字子高，年五十一。子高生子慎，年五十七，尝为魏相。
子慎生鲋，年五十七，为陈王涉博士，死于陈下。
鲋弟子襄，年五十七。尝为孝惠皇帝博士，迁为长沙太守。长九尺六寸。
子襄生忠，年五十七。忠生武，武生延年及安国。安国为今皇帝博士，至临淮太守，蚤卒。安国生卬，卬生驩。
太史公曰：诗有之：“高山仰止，景行行止。”虽不能至，然心乡往之。余读孔氏书，想见其为人。適鲁，观仲尼庙堂车服礼器，诸生以时习礼其家，余祗回留之不能去云。天下君王至于贤人众矣，当时则荣，没则已焉。孔子布衣，传十余世，学者宗之。自天子王侯，中国言六艺者折中于夫子，可谓至圣矣！
Volume 47 · The Hereditary House of Confucius, Seventeenth
司马迁
Confucius was born in the town of Zou in the district of Changping in Lu. His ancestors were men of Song, and one was called Kong Fangshu. Fangshu begot Boxia, and Boxia begot Shuliang He. He lay with a woman of the Yan clan in the open and so begot Confucius; he prayed on Mount Niqiu and got Confucius. It was in Duke Xiang of Lu's twenty-second year that Confucius was born. He was born with a hollow on the top of his head, and so they named him Qiu, "Mound," they say. His style was Zhongni and his surname Kong.
Qiu was born and Shuliang He died, and was buried at Mount Fang. Mount Fang is east of Lu, and by this Confucius was unsure where his father's grave was, his mother having kept it from him. When Confucius played as a child, he would often set out the sacrificial stands and dishes and arrange the bearing of ritual. When Confucius' mother died, he laid her coffin at the Wufu crossroads, out of caution, it would seem. The mother of Wanfu, a man of Zou, told Confucius where his father's grave was, and only then did he go and bury them together at Fang.
Confucius was wearing the mourning sash at the waist when the Ji clan feasted the gentlemen, and Confucius went along. Yang Hu turned him back, saying: "The Ji clan feasts gentlemen; it does not presume to feast you." Confucius from this withdrew.
When Confucius was seventeen, the Lu grandee Meng Lizi was ill and near death, and admonished his heir Yizi: "Kong Qiu is the posterity of a sage, wiped out in Song. His forebear Fufu He was the first to have Song and yielded the succession to Duke Li. And Zheng Kaofu assisted Dukes Dai, Wu and Xuan, and at each of three appointments grew the more reverent; therefore the inscription on his tripod says: 'At the first appointment he bent, at the second he stooped, at the third he bowed down; he hurried along by the wall, and none dared slight me either. Here is my thick gruel, here my thin gruel, to paste up my mouth.' Such was his reverence. I have heard that the posterity of a sage, though it may not hold the age, will surely have someone who gets through. Now Kong Qiu is young and fond of ritual; is he the one who gets through? When I am gone, you must take him for your teacher." And when Lizi died, Yizi with Nangong Jingshu of Lu went and learned ritual there. In that year Ji Wuzi died and Pingzi took his place.
Confucius was poor and of low station. When he was grown, he was once a scribe for the Ji clan, and his weighing and measuring were fair; and he was once officer in charge of the pasturage, and the beasts multiplied. By this he became Minister of Works. Afterwards he left Lu, was rebuffed in Qi, driven out of Song and Wei, and hard pressed between Chen and Cai, and thereupon went back to Lu. Confucius was nine feet six inches tall, and everyone called him "the tall man" and wondered at him. Lu treated him well again, and by this he went back to Lu.
Nangong Jingshu of Lu said to the lord of Lu: "I ask to go to Zhou with Confucius." The lord of Lu gave them one carriage, two horses and one serving lad to go along, and they went to Zhou to ask about ritual, and saw Laozi, they say. On his taking leave, Laozi sent him off saying: "I have heard that the rich and honoured send men off with goods, and the humane man sends men off with words. I cannot be rich and honoured, but I steal the title of a humane man and send you off with words. They are these: 'One who is keen-sighted and searching and yet comes near to death is a man fond of passing judgment on others. One who is broadly disputatious and wide-ranging and yet imperils his person is a man who exposes others' faults. One who is a son should not think he has a self of his own; one who is a subject should not think he has a self of his own.'" Confucius came back from Zhou to Lu, and his disciples came forward in somewhat greater numbers.
At that time Duke Ping of Jin was licentious and the six ministers engrossed the power and attacked the feudal lords in the east; King Ling of Chu had strong arms and rode roughshod over the central states; and Qi was great and near to Lu. Lu was small and weak: attach itself to Chu and Jin was angry; attach itself to Jin and Chu came and attacked; fail to provide against Qi and the Qi host encroached on Lu.
In Duke Zhao of Lu's twentieth year Confucius would have been thirty. Duke Jing of Qi with Yan Ying came to Lu, and Duke Jing asked Confucius: "Long ago Duke Mu of Qin's state was small and set in an out-of-the-way place; how was it that he became hegemon?" He answered: "Qin's state was small, but its purpose was great; its place was out of the way, but its conduct hit the right and the straight. He raised up in his own person a man bought for five ram's skins, gave him the rank of grandee, and lifted him out of bonds and fetters; he talked with him three days and handed him the government. To take it thus, even kingship would have been possible; being hegemon was a small thing for him." Duke Jing was pleased.
When Confucius was thirty-five, Ji Pingzi and Hou Zhaobo, over the matter of a cockfight, offended against Duke Zhao of Lu; Duke Zhao led a host to strike at Pingzi, and Pingzi with the Meng clan and the Shusun clan, the three houses together, attacked Duke Zhao; Duke Zhao's host was defeated and he fled to Qi, and Qi lodged Duke Zhao at Ganhou. Some little while after, Lu fell into disorder. Confucius went to Qi and became a household retainer of Gao Zhaozi's, wishing thereby to get through to Duke Jing. He talked of music with the Grand Music Master of Qi, heard the tones of the Shao, learned it, and for three months did not know the taste of meat; and the men of Qi praised him for it.
Duke Jing asked Confucius about governing, and Confucius said: "Let the lord be lord, the subject subject, the father father and the son son." Duke Jing said: "Good indeed! If truly the lord be not lord, the subject not subject, the father not father and the son not son, then though there be grain, how should I get to eat of it!" On another day he again asked Confucius about governing, and Confucius said: "Governing lies in husbanding wealth." Duke Jing was pleased, and was about to enfeoff Confucius with the fields of Nixi. Yan Ying came forward and said: "These Confucians are glib and cannot be held to rule; they are haughty and self-satisfied and cannot be used as inferiors; they exalt mourning and give themselves over to grief, ruining estates with lavish burials, and cannot be made a custom of; they travel about persuading and begging loans, and cannot be used for a state. Since the great worthies died out and the house of Zhou declined, ritual and music have been defective for some while. Now Confucius makes much of appearance and adornment, multiplies the rites of ascending and descending and the observances of hurried and measured pace; generations could not exhaust his learning, and a lifetime could not get to the bottom of his ritual. That my lord should wish to use him to shift the customs of Qi is not the way to put the small people first." Afterwards Duke Jing received Confucius respectfully but did not ask about his ritual. On another day Duke Jing detained Confucius and said: "To maintain you at the Ji clan's level, I cannot." And he treated him at a level between the Ji and the Meng. The grandees of Qi wished to harm Confucius, and Confucius heard of it. Duke Jing said: "I am old; I cannot use you." Confucius thereupon set out and went back to Lu.
When Confucius was forty-two, Duke Zhao of Lu died at Ganhou, and Duke Ding was set up. Duke Ding had been in his place five years when, in summer, Ji Pingzi died and Huanzi succeeded to the place. Ji Huanzi, sinking a well, got an earthenware jar with something like a ram in it, and asked Zhongni, saying he had "got a dog." Zhongni said: "By what Qiu has heard, it is a ram. Qiu has heard it: the monsters of wood and stone are the Kui and the Wangliang; the monsters of water are the dragon and the Wangxiang; the monster of earth is the fenyang."
Wu attacked Yue, tore down Kuaiji, and got a bone-joint that filled a carriage. Wu sent an envoy to ask Zhongni: "What bone is the largest?" Zhongni said: "Yu gathered the host of spirits at Mount Kuaiji, and the lord of the Fangfeng clan came late, and Yu killed him and made an example of him; his joint filled a carriage, and this is the largest." The guest from Wu said: "Who were the spirits?" Zhongni said: "The spirits of the mountains and rivers are enough to order and govern the empire; their keepers are the spirits, and the keepers of the altars of soil and grain are the dukes and marquises, and all belong to the king." The guest said: "What did Fangfeng keep?" Zhongni said: "The lord of the Wangwang clan kept the mountains Feng and Yu, and was of the Li surname. In the times of Yu, Xia and Shang they were the Wangwang; under Zhou they were the Long Di; now they are called the tall men." The guest said: "How tall are men?" Zhongni said: "The Jiaoyao clan are three feet, the utmost in shortness. The tall do not exceed ten times that, the limit of the number." Thereupon the guest from Wu said: "Excellent, the sage!"
A favourite subject of Huanzi's was called Zhongliang Huai, and he had a rift with Yang Hu. Yang Hu wished to drive Huai out, and Gongshan Buniu stopped him. That autumn Huai grew more arrogant, and Yang Hu seized Huai. Huanzi was angry, and Yang Hu thereupon imprisoned Huanzi, and covenanted with him and released him. Yang Hu from this made ever lighter of the Ji clan. The Ji clan too usurped upon the ducal house; vassals' vassals held the state's government, and so in Lu, from the grandees down, all usurped and departed from the correct way. Therefore Confucius did not take office, but withdrew and put in order the Odes, the Documents, the rites and the music; and his disciples grew ever more numerous, and came from far regions, and there were none who did not receive instruction.
In Duke Ding's eighth year Gongshan Buniu, not getting his will with the Ji clan, made a rebellion with Yang Hu, wishing to depose the rightful heirs of the Three Huan and set up instead the sons of concubines whom Yang Hu had always favoured, and thereupon seized Ji Huanzi. Huanzi deceived them and got away. In Duke Ding's ninth year Yang Hu did not prevail and fled to Qi. At this time Confucius was fifty.
Gongshan Buniu, in rebellion against the Ji clan with Fei, sent men to summon Confucius. Confucius had followed the Way a long while, mild and with nothing tried out, and none could use him, and he said: "It seems that Wen and Wu of Zhou rose from Feng and Hao and became kings; now Fei is small, but perhaps it may nearly do!" And he wished to go. Zilu was displeased and stopped Confucius. Confucius said: "Is he who summons me doing it for nothing? If he would use me, I should make an Eastern Zhou of it!" Yet in the end he did not go.
Afterwards Duke Ding made Confucius steward of Zhongdu, and in one year the four quarters all took him for their model. From steward of Zhongdu he became Minister of Works, and from Minister of Works Grand Minister of Justice.
In the spring of Duke Ding's tenth year he made peace with Qi. In the summer the Qi grandee Li Chu said to Duke Jing: "Lu employs Kong Qiu, and the tendency of it endangers Qi." So he sent an envoy to tell Lu of a friendly meeting, to meet at Jiagu. Duke Ding of Lu was going in his ordinary carriage as to a friendly occasion. Confucius, acting in the chancellor's office, said: "Your servant has heard that he who has civil business must have military provision, and he who has military business must have civil provision. In antiquity, when feudal lords went beyond their borders, they always had the full complement of officers in attendance. I ask that the Marshals of the Left and Right be provided." Duke Ding said: "Very well." And he provided the Marshals of the Left and Right. He met the Marquis of Qi at Jiagu, where an altar-platform was made, with earthen steps in three tiers, and they saw each other by the rites of an encounter, and bowing and yielding, went up. The rites of offering and returning the cup being finished, the Qi officer hurried forward and said: "Let the music of the four quarters be performed." Duke Jing said: "Very well." Thereupon, with banners and yak-tails and feathered standards, spears, halberds, swords and bucklers, they came up with a din of drums. Confucius hurried forward, went up the steps, stopping one short of the top, raised his sleeve and said: "Our two lords hold a friendly meeting; what is the music of the Yi and the Di doing here! I ask that the officers be commanded!" The officers pushed them back and they would not go, and the company looked to Yanzi and Duke Jing. Duke Jing was ashamed at heart, waved his hand and sent them away. After a little the Qi officer hurried forward and said: "Let the music of the palace be performed." Duke Jing said: "Very well." Actors and singers and dwarfs came forward making sport. Confucius hurried forward, went up the steps, stopping one short of the top, and said: "For common fellows to beguile and delude feudal lords is a crime deserving death! I ask that the officers be commanded!" The officers applied the law to them, and their hands and feet lay in different places. Duke Jing was afraid and shaken, and knew that in righteousness he was the lesser; and going home he was in great dread, and told his body of ministers: "Lu aids its lord by the way of the gentleman, and you alone teach me the way of the Yi and the Di, and have made me offend against the lord of Lu. What is to be done about it?" An officer came forward and answered: "When a gentleman has a fault he apologizes with substance; when a small man has a fault he apologizes with show. If my lord grieves over it, then apologize with substance." Thereupon the Marquis of Qi gave back the fields of Yun, Wenyang and Guiyin that he had encroached on from Lu, as an apology for the fault.
In the summer of Duke Ding's thirteenth year Confucius said to Duke Ding: "Subjects should keep no armour in store, and grandees should have no walls of a hundred cubits." He made Zhongyou steward of the Ji clan, and was about to tear down the three capital towns. Thereupon the Shusun clan first tore down Hou. The Ji clan was about to tear down Fei, and Gongshan Buniu and Shusun Zhe led the men of Fei in a surprise attack on Lu. The duke and the three lords went into the Ji clan's palace and climbed Wuzi's terrace. The men of Fei attacked it and did not prevail, but got in as far as beside the duke. Confucius ordered Shen Gouxu and Yue Qi to go down and strike at them, and the men of Fei were routed. The people of the state pursued them and defeated them at Gumie. The two men fled to Qi, and Fei was then torn down. He was about to tear down Cheng, and Gonglian Chufu said to Mengsun: "Tear down Cheng and the men of Qi will surely come as far as the north gate. And Cheng is the Meng clan's defence and screen; without Cheng there is no Meng clan. I shall not tear it down." In the twelfth month the duke besieged Cheng and did not prevail.
In Duke Ding's fourteenth year, Confucius being fifty-six, he went from Grand Minister of Justice to acting in the chancellor's office, and had a look of gladness. A disciple said: "I have heard that the gentleman is not afraid when disaster comes and not glad when good fortune comes." Confucius said: "There is such a saying. But is it not also said, 'He delights in humbling himself to men from a high station'?" Thereupon he put to death the Lu grandee Shaozheng Mao, a disturber of the government. Having a share in the state's government for three months, those who sold lambs and sucking-pigs did not dress up their prices; men and women walking kept to separate sides of the road; what was dropped on the road was not picked up; and guests from the four quarters who came to the town did not need to seek out the officers, but were all given what they needed to go home with.
The men of Qi heard of it and were afraid, saying: "With Confucius governing, Lu will surely become hegemon; and if it is hegemon, our land is nearest, and we shall be the first annexed. Why not give it land?" Li Chu said: "Let us first try thwarting it; and if thwarting it fails, then give it land — how would that be too late!" Thereupon they chose eighty of the handsomest women in the state of Qi, all dressed in figured robes and dancing the Kangle, and thirty teams of fine horses, and sent them to the lord of Lu. They set out the women musicians and the fine horses outside the High Gate south of the city of Lu, and Ji Huanzi went in plain clothes to look at them two or three times, and was about to accept them, and so told the lord of Lu they were going on a circuit of the roads, and went to look at them all day, and grew slack in the business of government. Zilu said: "The Master may go now." Confucius said: "Lu is now about to hold the suburban sacrifice; if they send the sacrificial meat to the grandees, then I may still stay." Huanzi in the end accepted the Qi women musicians and for three days did not attend to government; and at the suburban sacrifice he also failed to send the meat-stands to the grandees. Confucius thereupon set out, and lodged at Tun. And Shi Ji saw him off, saying: "The Master is not at fault." Confucius said: "May I sing?" And he sang: "Those women's mouths — they can make a man go away; those women's pleading — they can bring death and defeat. Ah, let me be easy and at leisure, and so see out my years!" Shi Ji went back, and Huanzi said: "What did Confucius say?" Shi Ji told him the truth. Huanzi sighed heavily and said: "The Master blames me on account of a troop of slave girls!"
Confucius thereupon went to Wei and stayed at the house of Yan Zhuozou, the elder brother of Zilu's wife. Duke Ling of Wei asked Confucius: "What emolument did you get while in Lu?" He answered: "An allowance of sixty thousand measures of grain." The men of Wei likewise gave him sixty thousand. After a little while someone slandered Confucius to Duke Ling of Wei. Duke Ling had Gongsun Yujia go in and out. Confucius, fearing he would incur guilt there, after ten months left Wei.
He was about to go to Chen, and passed Kuang. Yan Ke was his driver, and pointing with his whip he said: "Long ago when I got in here, it was by that breach." The men of Kuang heard it and took him for Yang Hu of Lu. Yang Hu had once done violence to the men of Kuang, and thereupon the men of Kuang detained Confucius. Confucius' appearance was like Yang Hu's, and they held him five days. Yan Yuan came behind, and the Master said: "I thought you were dead." Yan Yuan said: "While the Master lives, how should Hui dare to die!" The men of Kuang held Confucius the more tightly, and the disciples were afraid. Confucius said: "King Wen is gone; is not this culture here in me? If Heaven were about to destroy this culture, those who came after him would have no share in it. Since Heaven has not destroyed this culture, what can the men of Kuang do to me!" Confucius had one of his followers become a subject of Ning Wuzi in Wei, and only then was able to get away.
Leaving, he passed by Pu. A month or more later he went back to Wei and stayed at Qu Boyu's house. Duke Ling's lady, called Nanzi, sent a man to say to Confucius: "Gentlemen of the four quarters who do not think it beneath them to wish to be brothers with our lord always see our little lady. Our little lady wishes to see you." Confucius declined and excused himself, and being unable to avoid it, saw her. The lady was behind a curtain of fine ramie. Confucius went in at the door, faced north and bowed his head to the ground. The lady from behind the curtain bowed twice, and her ringed girdle-pendants sounded with a clear jade chime. Confucius said: "I had before this not seen her; having seen her, I answered by the ritual." Zilu was displeased. Confucius swore to him: "If I did what was not right, may Heaven cast me off! May Heaven cast me off!" He had been in Wei a month or more when Duke Ling and his lady rode in one carriage, with the eunuch Yong Qu as third in the chariot, and went out, and had Confucius ride in the next carriage, and passed showily through the market. Confucius said: "I have not yet seen one who loved virtue as he loves beauty." Thereupon he found it shameful, left Wei and passed through Cao. In that year Duke Ding of Lu died.
Confucius left Cao for Song, and practised the rites with his disciples under a great tree. The Marshal of Song, Huan Tui, wished to kill Confucius, and pulled the tree down. Confucius left. A disciple said: "We may go quickly." Confucius said: "Heaven has begotten virtue in me; what can Huan Tui do to me!"
Confucius went to Zheng, and lost touch with his disciples, and Confucius stood alone at the eastern gate of the outer wall. A man of Zheng said to Zigong: "There is a man at the eastern gate; his forehead is like Yao's, his neck like Gaoyao's, his shoulders like Zichan's, but from the waist down he falls three inches short of Yu. He looks worn out, like a dog that has lost its home." Zigong told Confucius the truth of it. Confucius smiled cheerfully and said: "The shape of a man is a trifle. But to say I am like a dog that has lost its home — just so! just so!"
Confucius thereupon reached Chen and stayed at the house of Sicheng Zhenzi. A year and more later King Fuchai of Wu attacked Chen, took three towns and went away. Zhao Yang attacked Zhaoge. Chu besieged Cai, and Cai moved to Wu. Wu defeated King Goujian of Yue at Kuaiji.
A falcon settled in the court of Chen and died, pierced by an arrow of hu-wood with a stone head, the arrow a foot and eight inches long. Duke Min of Chen sent an envoy to ask Zhongni. Zhongni said: "The falcon has come from far off; this is an arrow of the Sushen. Long ago when King Wu overcame Shang, he opened the roads to the Nine Yi and the Hundred Man and had each bring the goods of its own region as tribute, so that they should not forget their duties and callings. Thereupon the Sushen sent as tribute arrows of hu-wood with stone heads, a foot and eight inches long. Our former king, wishing to make his fine virtue manifest, gave the Sushen arrows to the Grand Ji, and matched her with Duke Hu of Yu and enfeoffed them in Chen. To those of the same surname he gave precious jade, to show closeness of kin; to those of other surnames he gave the tribute of distant regions, so that they should not forget their submission. Therefore he gave Chen the Sushen arrows." They tried searching the old storehouse for them, and did indeed find them.
Confucius dwelt in Chen three years, and it happened that Jin and Chu were contending for strength and attacked Chen by turns, and Wu too encroached on Chen, so that Chen was constantly raided. Confucius said: "Let us go home, let us go home! The young men of my company are wild and simple; in pressing forward they do not forget their beginnings." Thereupon Confucius left Chen.
He passed Pu, and it happened that the Gongshu clan was in rebellion with Pu, and the men of Pu detained Confucius. Among the disciples was one Gongliang Ru, who followed Confucius with five carriages of his own. He was a tall and worthy man with brave strength, and he said: "Long ago I followed the Master and met with trouble at Kuang, and now again we meet with trouble here. It is fate. If I and the Master are to be caught in trouble twice, I would rather fight and die." He fought most fiercely. The men of Pu were afraid, and said to Confucius: "If only you will not go to Wei, we shall let you out." They covenanted with him and let Confucius out by the eastern gate. Confucius thereupon went to Wei. Zigong said: "Can a covenant be broken?" Confucius said: "It was a covenant under duress; the spirits do not heed it."
Duke Ling of Wei heard that Confucius was coming, and was glad, and went out to the suburbs to meet him. He asked: "Can Pu be attacked?" He answered: "It can." Duke Ling said: "My grandees think it cannot. Now Pu is what Wei relies on against Jin and Chu; would it not be wrong to attack it with Wei's own forces?" Confucius said: "Its men have a mind to die for it, and its women have a mind to hold the Western He. Those we should be attacking are no more than four or five men." Duke Ling said: "Good." Yet he did not attack Pu.
Duke Ling was old and slack in governing, and did not employ Confucius. Confucius sighed heavily and said: "If there were one who would use me, a full year would be enough; in three years there would be results." Confucius went on.
Bi Xi was steward of Zhongmou. Zhao Jianzi attacked the Fan and Zhonghang and attacked Zhongmou. Bi Xi rebelled, and sent men to summon Confucius. Confucius wished to go. Zilu said: "You has heard from the Master that 'the gentleman does not enter where a man is himself doing what is not good.' Now Bi Xi is himself in rebellion with Zhongmou, and you wish to go; how is this?" Confucius said: "There is such a saying. But is it not said that what is hard may be ground and not worn thin; is it not said that what is white may be dipped in black and not stained? Am I then a bottle-gourd, to be hung up and not eaten?"
Confucius was striking the stone chimes. There was one who passed the door carrying a basket, and said: "There is a mind in it, this chime-striking! How hard and insistent — and that is all, for no one knows him!"
Confucius learned to play the zither from Shi Xiangzi, and for ten days made no progress. Shi Xiangzi said: "You may go further." Confucius said: "Qiu has mastered the tune, but has not got its measures." After a while he said: "You have mastered the measures; you may go further." Confucius said: "Qiu has not got its intent." After a while he said: "You have mastered its intent; you may go further." Confucius said: "Qiu has not got the man in it." After a while he was as one sunk in deep thought, and as one gazing contentedly on high with a far purpose. He said: "Qiu has got the man in it: dark and black, tall and commanding, his eyes as if looking out over the plain, as one ruling the four quarters — if it is not King Wen, who could be this!" Shi Xiangzi left his mat and bowed twice, saying: "My master said indeed that it is the Air of King Wen."
Confucius, not being employed in Wei, was about to go west and see Zhao Jianzi. Reaching the He he heard of the deaths of Dou Mingdu and Shun Hua, and standing by the He he sighed: "Beautiful, this water, so broad and full! That Qiu does not cross it is fate!" Zigong hurried forward and said: "May I ask what you mean?" Confucius said: "Dou Mingdu and Shun Hua were worthy grandees of the state of Jin. In the time when Zhao Jianzi had not yet got his will, he needed these two men and only then carried on the government; and once he had got his will, he killed them and then carried on the government. Qiu has heard it: cut open the womb and kill the young, and the unicorn does not come to the suburbs; drain the pool and dry it for the fish, and the scaly dragon does not join the yin and yang; overturn the nest and smash the eggs, and the phoenix does not wheel overhead. Why? Because the gentleman shrinks from harm to his own kind. Since even birds and beasts know to avoid what is unrighteous, how much more Qiu!" So he turned back and rested at the village of Zou, and made the Air of Zou to grieve for them. And he went back to Wei and stayed at Qu Boyu's house.
On another day Duke Ling asked about the array of troops. Confucius said: "Of the business of the sacrificial stand and dish I have heard something; of the business of armies I have not learned." The next day, as he was talking with Confucius, he saw wild geese flying and looked up at them, and his attention was not on Confucius. Confucius thereupon set out, and went again to Chen.
In summer Duke Ling of Wei died, and they set up his grandson Zhe: this was Duke Chu of Wei. In the sixth month Zhao Yang brought the heir apparent Kuaikui into Qi. Yang Hu had the heir apparent put on a mourning cap, and eight men wear the sackcloth and sash, pretending to be men come to meet him from Wei; they came in weeping, and thereupon dwelt there. In winter Cai moved to Zhoulai. This was Duke Ai of Lu's third year, and Confucius was sixty. Qi helped Wei to besiege Qi, because the Wei heir apparent Kuaikui was there.
In summer the temples of Huan and Li in Lu burned, and Nangong Jingshu fought the fire. Confucius was in Chen, and hearing of it said: "Was the disaster surely at the temples of Huan and Li?" And afterwards so it proved.
In autumn Ji Huanzi was ill, and being carried in a hand-cart he looked upon the city of Lu and sighed heavily: "Long ago this state nearly rose; because I offended against Confucius, it therefore did not rise." And turning he said to his heir Kangzi: "When I die, you must be chancellor of Lu; and being chancellor of Lu, you must summon Zhongni." Some days later Huanzi died, and Kangzi took his place. The burial being over, he wished to summon Zhongni. Gong Zhiyu said: "Long ago our former lord employed him and did not carry it through, and ended by being laughed at by the feudal lords. If we now employ him again and cannot carry it through, that is to be laughed at by the feudal lords a second time." Kangzi said: "Then whom may we summon?" He said: "You must summon Ran Qiu." Thereupon he sent an envoy to summon Ran Qiu. Ran Qiu was about to go, and Confucius said: "The men of Lu summon Qiu; they will not use him in a small way but in a great way." That day Confucius said: "Let us go home, let us go home! The young men of my company are wild and simple, and yet they make a brilliant pattern, and I do not know how to cut it to shape." Zigong knew that Confucius was longing to go home, and in seeing Ran Qiu off he accordingly admonished him: "If you are employed, take Confucius for your recommendation."
Ran Qiu being gone, the next year Confucius moved from Chen to Cai. Duke Zhao of Cai was about to go to Wu, Wu having summoned him. Earlier, Duke Zhao had deceived his own subjects in moving to Zhoulai; and now, when he was about to go, the grandees feared he would move again, and Gongsun Pian shot and killed Duke Zhao. Chu encroached on Cai. In autumn Duke Jing of Qi died.
The next year Confucius went from Cai to She. The Duke of She asked about governing, and Confucius said: "Governing lies in drawing the far near and attaching the near at hand." On another day the Duke of She asked Zilu about Confucius, and Zilu did not answer. Confucius heard of it and said: "You, why did you not answer, 'As for the man, he is untiring in learning the Way and unwearied in teaching men; he works himself up and forgets to eat, is glad and forgets his cares, and does not know that old age is coming on' — something like that?"
Leaving She, he went back to Cai. Changju and Jieni were ploughing as a pair, and Confucius took them for recluses, and sent Zilu to ask where the ford was. Changju said: "Who is that holding the reins?" Zilu said: "It is Kong Qiu." He said: "Is that Kong Qiu of Lu?" He said: "Yes." He said: "Then he knows the ford." Jieni said to Zilu: "Who are you?" He said: "I am Zhongyou." He said: "Are you Kong Qiu's follower?" He said: "Yes." Jieni said: "Muddy and flowing — the whole world is so; and who will change it? And rather than follow a man who shuns men, would it not be better to follow men who shun the world!" And he went on covering the seed without stopping. Zilu reported it to Confucius, and Confucius said, downcast: "One cannot herd with birds and beasts. If the world had the Way, Qiu would not be trying to change it."
On another day Zilu was going along and met an old man with a hoe, and said: "Have you seen the Master?" The old man said: "You do not toil with your four limbs and cannot tell the five grains apart; who is your Master!" And he planted his staff and went on weeding. Zilu reported it, and Confucius said: "A recluse." He went back again, and the man was gone.
Confucius had been three years in Cai when Wu attacked Chen. Chu rescued Chen and encamped at Chengfu. Hearing that Confucius was between Chen and Cai, Chu sent men with gifts to invite Confucius. Confucius was about to go and pay his respects, and the grandees of Chen and Cai took counsel: "Confucius is a worthy man, and what he censures and derides all hits the feudal lords' ailments. Now he has long stayed between Chen and Cai, and all that the several grandees have set going is against Zhongni's mind. Now Chu is a great state and comes with gifts to invite Confucius. If Confucius is employed in Chu, then the grandees of Chen and Cai who manage affairs are in danger." Thereupon they joined together in sending out levies to surround Confucius in the open country. He could not go on, and his provisions were cut off. His followers were sick and none could rise. Confucius discoursed and recited and sang to the strings without slackening. Zilu came to him in resentment and said: "Does the gentleman too come to such straits?" Confucius said: "The gentleman stands firm in straits; the small man in straits gives way to excess."
Zigong's colour changed. Confucius said: "Ci, do you take me for one who has learned much and holds it all in mind?" He said: "Yes. Is it not so?" Confucius said: "It is not so. I run one thread through it all."
Confucius knew that the disciples had resentment in their hearts, and so summoned Zilu and asked him: "The Odes say, 'Neither a wild ox nor a tiger, and yet along that empty waste.' Is my Way wrong? Why am I in this pass?" Zilu said: "Perhaps we are not yet humane, and so men do not trust us. Perhaps we are not yet wise, and so men do not put us into practice." Confucius said: "Is that so! You — suppose the humane man must always be trusted; how then were there a Boyi and a Shuqi? Suppose the wise man must always be put into practice; how then was there a Prince Bigan?"
Zilu went out, and Zigong came in and was received. Confucius said: "Ci, the Odes say, 'Neither a wild ox nor a tiger, and yet along that empty waste.' Is my Way wrong? Why am I in this pass?" Zigong said: "The Master's Way is exceedingly great, and therefore the world cannot contain the Master. Might the Master lower it a little?" Confucius said: "Ci, a good farmer can sow but cannot make the harvest; a good craftsman can be skilful but cannot make things go smoothly. The gentleman can cultivate his Way, draw up its main lines and its details, bring it under a scheme and set it in order; but he cannot make himself contained. Now you do not cultivate your Way but seek to be contained. Ci, your purpose is not far-reaching!"
Zigong went out, and Yan Hui came in and was received. Confucius said: "Hui, the Odes say, 'Neither a wild ox nor a tiger, and yet along that empty waste.' Is my Way wrong? Why am I in this pass?" Yan Hui said: "The Master's Way is exceedingly great, and therefore the world cannot contain it. Even so, the Master pushes it forward and practises it; what harm in not being contained? It is by not being contained that the gentleman is seen! That the Way be uncultivated — that is our disgrace. That the Way be greatly cultivated and yet unused — that is the disgrace of those who hold states. What harm in not being contained? It is by not being contained that the gentleman is seen!" Confucius smiled cheerfully and said: "Is that so, son of the Yan clan! If you had much wealth, I would be your steward."
Thereupon he sent Zigong to Chu. King Zhao of Chu raised a host and welcomed Confucius, and only then were they delivered.
King Zhao was about to enfeoff Confucius with registered lands seven hundred li square. The Chu Chief Minister Zixi said: "Among the envoys my lord sends to the feudal lords, is there any like Zigong?" He said: "There is none." "Among my lord's assisting chancellors, is there any like Yan Hui?" He said: "There is none." "Among my lord's commanders, is there any like Zilu?" He said: "There is none." "Among my lord's officers and stewards, is there any like Zaiyu?" He said: "There is none." "And Chu's ancestor was enfeoffed by Zhou, styled viscount-baron with fifty li. Now Kong Qiu sets forth the institutions of the Three and the Five and makes plain the work of the Dukes of Zhou and Shao; if my lord employs him, how will Chu get to keep its several thousand li square, generation after generation in its grandeur? King Wen was at Feng and King Wu at Hao; rulers of a hundred li came in the end to be kings of the empire. Now if Kong Qiu gets ground to stand on and worthy disciples to assist him, it is no blessing to Chu." King Zhao then stopped. That autumn King Zhao of Chu died at Chengfu.
The madman of Chu, Jieyu, passed by Confucius singing: "Phoenix, phoenix, how virtue has declined! What is past cannot be remonstrated with; what is to come may yet be overtaken! Enough, enough! Those who carry on the government today are in peril!" Confucius came down and wished to speak with him. He hurried off, and he could not speak with him.
Thereupon Confucius went back from Chu to Wei. In that year Confucius was sixty-three, and it was Duke Ai of Lu's sixth year.
The next year Wu met with Lu at Zeng and demanded a hundred sets of sacrificial victims. The Grand Steward Pi summoned Ji Kangzi. Kangzi sent Zigong to go, and only then was it let alone.
Confucius said: "The governments of Lu and Wei are brothers." At this time the Wei lord Zhe's father had not been able to be set up and was abroad, and the feudal lords repeatedly made this a reproach. And many of Confucius' disciples held office in Wei, and the lord of Wei wished to get Confucius to carry on the government. Zilu said: "The lord of Wei waits on you to carry on the government; what will you put first?" Confucius said: "It must be the rectifying of names!" Zilu said: "Is that so? How roundabout you are! What is there to rectify?" Confucius said: "How uncouth you are, You! If names are not rectified, speech does not fit; if speech does not fit, affairs are not accomplished; if affairs are not accomplished, ritual and music do not flourish; if ritual and music do not flourish, punishments do not hit the mark; if punishments do not hit the mark, the people have nowhere to set hand or foot. What the gentleman does must be nameable, and what he says must be practicable. In his speech the gentleman allows himself nothing slipshod, and that is all."
The next year Ran You commanded a host for the Ji clan and fought Qi at Lang, and overcame them. Ji Kangzi said: "In the matter of armies, did you learn it, or is it your nature?" Ran You said: "I learned it from Confucius." Ji Kangzi said: "What sort of man is Confucius?" He answered: "Employ him and he has a name for it; spread it among the hundred families and set it before ghosts and spirits, and there is nothing to regret. To bring myself to this Way — though it were with the piling up of a thousand villages, the Master would take no profit of it." Kangzi said: "I wish to summon him; may I?" He answered: "If you wish to summon him, then do not let small men hedge him in, and it may be done." And the Wei Kong Wenzi was about to attack Taishu, and asked Zhongni for a plan. Zhongni declined, saying he did not know, and withdrew and ordered his carriage loaded and set out, saying: "A bird can choose its tree; how can the tree choose the bird!" Wenzi firmly stopped him. It happened that Ji Kangzi drove out Gonghua, Gongbin and Gonglin, and with gifts welcomed Confucius, and Confucius went home to Lu.
Confucius' leaving Lu was fourteen years in all before he went back to Lu.
Duke Ai of Lu asked about governing, and he answered: "Governing lies in choosing subjects." Ji Kangzi asked about governing, and he said: "Raise up the straight and set aside the crooked, and the crooked will be made straight." Kangzi was troubled by thieves, and Confucius said: "If you yourself were without desires, they would not steal though you rewarded them for it." Yet Lu in the end could not employ Confucius, and Confucius too did not seek office.
In Confucius' time the house of Zhou was weak and ritual and music had lapsed, and the Odes and Documents were defective. He traced back the rites of the Three Dynasties and set the Documents and their traditions in order, recording above from the time of Tang and Yu and below down to Duke Mu of Qin, and arranging their affairs in sequence. He said: "The rites of Xia I can speak of, but Qi is not enough to verify them by. The rites of Yin I can speak of, but Song is not enough to verify them by. Were they enough, I could verify them." Looking at what Yin and Xia took away and added, he said: "Though it be a hundred generations hence, it can be known: one dynasty is all pattern, one all substance. Zhou looked to the two dynasties before it — how rich in pattern it is! I follow Zhou." Therefore the Documents and their traditions, and the records of ritual, come from the Kong clan.
Confucius said to the Grand Music Master of Lu: "Music can be known. It begins in gathering together, and being let go it is pure, it is clear, it draws out, and so it is completed." "It was after I came back from Wei to Lu that the music was made correct, and the Ya and the Song each got their place."
Of old the Odes were more than three thousand pieces, and when it came to Confucius he cut away the duplicates and took what could be applied to ritual and righteousness; he gathered from above of Xie and Houji, in the middle set out the flourishing of Yin and Zhou, and came down to the failings of You and Li; and he began with the matters of the bedmat, and so it is said: "The coda of the Guanju is made the beginning of the Airs; the Luming is the beginning of the Lesser Ya; the Wenwang the beginning of the Greater Ya; the Qingmiao the beginning of the Hymns." All the three hundred and five pieces Confucius sang to the strings, so as to make them fit the tones of the Shao, the Wu, the Ya and the Song. Ritual and music could from this be set forth, so as to complete the kingly way and make the Six Arts whole.
Confucius in his later years delighted in the Changes, and put in order the Tuan, the Xi, the Xiang, the Shuogua and the Wenyan. In reading the Changes he wore through the leather binding three times. He said: "Grant me a few years, and being so, I shall be well versed in the Changes."
Confucius taught with the Odes, the Documents, ritual and music, and his disciples were some three thousand, and those who were thoroughly versed in the Six Arts seventy-two men. Such as Yan Zhuozou and his sort, those who received some part of his instruction, were very many.
Confucius taught by four things: pattern, conduct, loyalty and good faith. He cut off four things: no guessing, no insisting, no obstinacy, no self. What he was careful of: purification, war, illness. The Master seldom spoke of profit, or of fate, or of humaneness. He did not open a matter up for one who was not roused by it; and if, when one corner was raised, the other three were not answered to, he did not go over it again.
In his own village he was cautious, as though unable to speak. In the ancestral temple and at court he spoke readily and clearly, but only with care. At court, speaking with the senior grandees, he was courteously frank; speaking with the junior grandees, he was easy and cheerful.
Entering the ducal gate he bowed his body; hurrying forward he spread out like wings. When the lord summoned him to receive guests, his expression was intent. When the lord's command summoned him, he went without waiting for his carriage.
Fish gone off, meat spoiled, cutting not done properly — he did not eat. A mat not set straight — he did not sit on it. Eating beside one in mourning, he never ate his fill.
On a day he had wailed, he did not sing. Seeing one in hemmed mourning or a blind man, though it were a child, he always changed his manner.
"Three men walking together, and I am sure to get my teacher." "Virtue uncultivated, learning not discussed, hearing of what is right and being unable to move to it, what is not good and being unable to change it — these are my troubles." When he had a man sing, and it was well done, he would have him do it again, and then join in.
The Master did not speak of: prodigies, feats of strength, disorders, spirits.
Zigong said: "The Master's pattern and composition may be heard of. The Master's speaking of the Way of Heaven and of nature and destiny may not be heard of." Yan Yuan sighed heavily and said: "Look up to it and it is ever higher; bore into it and it is ever harder. Look at it before you, and suddenly it is behind. The Master draws men on step by step and well; he broadens me with pattern and binds me with ritual, and though I would leave off I cannot. Having exhausted my talent, it is as if something stood up there, sheer. Though I would follow it, there is no way." A man of the district of Daxiang said: "How great is Confucius, broadly learned and making no name in any one thing." The Master heard it and said: "What shall I take up? Take up charioteering? Take up archery? I shall take up charioteering." Lao said: "The Master said, 'Being untried, I therefore have the arts.'"
In the spring of Duke Ai of Lu's fourteenth year there was a hunt at Daye. The Shusun clan's carriage-man Chu Shang caught a beast and took it for an ill omen. Zhongni looked at it and said: "It is a unicorn." And they took it. He said: "The He sends forth no chart, the Luo sends forth no writing; I am done for!" When Yan Yuan died, Confucius said: "Heaven has bereft me!" And at the western hunt, seeing the unicorn, he said: "My Way is at an end!" He sighed heavily and said: "No one knows me!" Zigong said: "Why should no one know you?" The Master said: "I do not resent Heaven nor blame men; I learn below and reach above. The one who knows me — will it be Heaven!"
"Those who did not bring down their purpose or disgrace their persons — Boyi and Shuqi!" He said that "Liuxia Hui and Shao Lian brought down their purpose and disgraced their persons." He said that "Yu Zhong and Yi Yi dwelt in retirement and gave their words free rein; their conduct hit purity and their withdrawal hit expediency." "I then am different from these: there is nothing I must do and nothing I must not."
The Master said: "It will not do, it will not do! The gentleman's grief is to pass out of the age with his name uncelebrated. My Way is not practised; by what shall I make myself seen to later ages?" And so, on the basis of the scribal records, he made the Spring and Autumn, going up to Duke Yin and down to the fourteenth year of Duke Ai, twelve dukes. He took his stand on Lu, held Zhou close, treated Yin as the old dispensation, and carried it through the Three Dynasties. He made his wording spare and his pointing broad. Thus the lords of Wu and Chu called themselves kings, and the Spring and Autumn brought them down and called them "viscount"; the meeting at Jiantu in fact summoned the Son of Heaven of Zhou, and the Spring and Autumn concealed it and said "the Heavenly King hunted at Heyang": and he drew out this kind of thing so as to hold his own age to the line. The sense of his lowerings and diminishings, later kings would take up and open out. When the sense of the Spring and Autumn is put into practice, then the empire's rebellious subjects and murderous sons are in fear.
When Confucius was in office and heard lawsuits, wherever the wording could be shared with others he did not keep it to himself. But as for the making of the Spring and Autumn, where he wrote he wrote and where he cut he cut, and Zixia and his sort could not add one word. When the disciples received the Spring and Autumn, Confucius said: "Later ages will know Qiu by the Spring and Autumn, and will also condemn Qiu by the Spring and Autumn."
The next year Zilu died in Wei. Confucius was ill, and Zigong asked to see him. Confucius was just then leaning on his staff and strolling at his gate, and said: "Ci, how late you have come!" Confucius thereupon sighed and sang: "Mount Tai is crumbling! The beam and pillar are breaking! The wise man withers!" And with that his tears came down. He said to Zigong: "The world has long been without the Way, and none can make me their guide. The men of Xia laid the coffin at the eastern steps, the men of Zhou at the western steps, the men of Yin between the two pillars. Last evening I dreamed I sat at the offering between the two pillars; I am a man of Yin from the beginning." Seven days later he died.
Confucius was seventy-three, and died on the day jichou of the fourth month of Duke Ai of Lu's sixteenth year.
Duke Ai made a dirge for him: "Grey Heaven does not comfort me, and has not been willing to leave me one old man, to shield me, the One Man, in my place; and alone and forlorn I am in my sickness. Alas, alas! Father Ni, no longer to govern myself by!" Zigong said: "My lord will not die in Lu! The Master's saying was: 'Lose ritual and there is confusion; lose names and there is fault. To lose one's purpose is confusion; to lose one's proper place is fault.' Not to have been able to use him alive, and to dirge him dead, is not ritual. To call himself 'the One Man' is not the right name."
Confucius was buried on the Si north of the city of Lu, and the disciples all wore mourning three years. The three years of mourning in the heart being over, they parted from one another and went away, and then wept, and each gave full vent to his grief again; and some stayed on. Only Zigong built a hut at the grave, for six years in all, and only then went away. The disciples and men of Lu who went and made their homes by the grave were a hundred households and more, and so it was named Kong Village. Lu handed it down generation by generation to offer sacrifices at Confucius' grave at the turns of the year, and the scholars too discussed ritual and held village drinking and the great archery at Confucius' grave. Confucius' grave is a hundred mu in extent. The hall where he had lived and his disciples' inner rooms, later ages made into a temple, and stored there Confucius' clothes and cap, his zither, his carriage and his writings, and down to the Han, two hundred years and more, it was not broken off. The Exalted Emperor passed through Lu and sacrificed there with a full set of victims. Feudal lords, ministers and chancellors who came there would always pay their respects first and then carry on the government.
Confucius begot Li, styled Boyu. Boyu was fifty when he died before Confucius.
Boyu begot Ji, styled Zisi, who lived sixty-two years. He was once hard pressed in Song. Zisi made the Zhongyong.
Zisi begot Bai, styled Zishang, who lived forty-seven years. Zishang begot Qiu, styled Zijia, who lived forty-five years. Zijia begot Ji, styled Zijing, who lived forty-six years. Zijing begot Chuan, styled Zigao, who lived fifty-one years. Zigao begot Zishen, who lived fifty-seven years and was once chancellor of Wei.
Zishen begot Fu, who lived fifty-seven years and was Erudite to King She of Chen, and died below Chen.
Fu's younger brother was Zixiang, who lived fifty-seven years. He was once Erudite to the Emperor Xiaohui and was promoted to be Governor of Changsha. He was nine feet six inches tall.
Zixiang begot Zhong, who lived fifty-seven years. Zhong begot Wu, and Wu begot Yannian and Anguo. Anguo was Erudite to the present Emperor and rose to be Governor of Linhuai, and died early. Anguo begot Ang, and Ang begot Huan.
The Lord Grand Astrologer says: The Odes have it: "The high mountain, we look up to it; the great road, we walk in it." Though I cannot reach him, my heart turns toward him. I have read the books of the Kong clan and tried to see the man he was. Going to Lu, I looked at Zhongni's temple hall, his carriage and robes and ritual vessels, and the students practising the rites at his house in season, and I lingered on reverently and could not leave. Of the lords and kings and worthy men of the empire there have been many; in their own time they flourished, and when they died it was over with them. Confucius was a commoner, and it has been handed on more than ten generations, and scholars take him as their master. From the Son of Heaven and the kings and marquises down, all in the central states who speak of the Six Arts take their standard from the Master. He may be called the utmost sage!