Analects Of Confucius Audiobook

Analects Of Confucius audiobook with text and illustrations, and dramatized 🎵 with sound effects and music, by Audiobooks Dimension.

upper part of confucius giant statue under blue sky

Title : Analects Of Confucius (Lúnyǔ | 論語/论语)
Author : Disciples of Confucius (孔夫子)
Written : 475 - 221 BCE
Place of Origin : Ancient China
Original Media type : Bamboo Slips, Fragments, Patchwork, Paper
Original Language : Classical Chinese
Translator : Simon Leys (Pierre Ryckmans)
Genre(s) : Ancient China, Collection, Conversations, Philosophy
Reader : 曉臻, 云杨, 晓伊
Musicians : China National Opera & Dance Drama Theater (中国歌剧舞剧院)
Editor : AudioBooks Dimension

_________________________

Analects Of Confucius Audiobook Video Chapters Time Stamps :

00:00:00 - Text of The Analects
00:00:14 - Chapter 1
00:06:06 - Chapter 2
00:13:37 - Chapter 3
00:22:45 - Chapter 4
00:29:14 - Chapter 5
00:39:30 - Chapter 6
00:49:11 - Chapter 7
01:00:06 - Chapter 8
01:07:11 - Chapter 9
01:17:02 - Chapter 10
01:26:23 - Chapter 11
01:38:39 - Chapter 12
01:50:13 - Chapter 13
02:02:32 - Chapter 14
02:18:52 - Chapter 15
02:30:47 - Chapter 16
02:39:57 - Chapter 17
02:51:14 - Chapter 18
02:58:18 - Chapter 19
03:07:34 - Chapter 20

_________________________

Dramatized 🎵

_________________________

Analects Of Confucius Dramatized Audiobook Video Chapters Time Stamps :

00:00:00 - Intro
00:02:25 - Text of The Analects
00:08:31 - Chapter 2
00:16:02 - Chapter 3
00:25:10 - Chapter 4
00:31:39 - Chapter 5
00:41:55 - Chapter 6
00:51:36 - Chapter 7
01:02:30 - Chapter 8
01:09:35 - Chapter 9
01:19:26 - Chapter 10
01:28:48 - Chapter 11
01:41:04 - Chapter 12
01:52:38 - Chapter 13
02:04:57 - Chapter 14
02:21:16 - Chapter 15
02:33:11 - Chapter 16
02:42:21 - Chapter 17
02:53:38 - Chapter 18
03:00:42 - Chapter 19
03:09:58 - Chapter 20
03:13:48 - Song of Orchid & Epilogue

_________________________

The Analects (論語 | Lúnyǔ; meaning "Selected Sayings"), also known as the Analects of Confucius, the Sayings of Confucius, or the Lun Yu, is an ancient Chinese book composed of a large collection of sayings and ideas attributed to the Chinese philosopher Confucius and his contemporaries, traditionally believed to have been compiled and written by Confucius's followers. It is believed to have been written during the Warring States period (475 – 221 BCE), and it achieved its final form during the mid-Han dynasty (206 BCE – 220 CE). By the early Han dynasty the Analects was considered merely a "commentary" on the Five Classics, but the status of the Analects grew to be one of the central texts of Confucianism by the end of that dynasty.

During the late Song dynasty (960 – 1,279 CE) the importance of the Analects as a Chinese philosophy work was raised above that of the older Five Classics, and it was recognized as one of the "Four Books". The Analects has been one of the most widely-read and studied books in China for the last 2,000 years, and continues to have a substantial influence on Chinese and East Asian thought and values today.

The Analects is the only place where we can actually encounter the real, living Confucius. The text, which consist of a discontinuous series of brief statements, short dialogues and anecdotes, was compiled by two successive generations of disciples (disciples and disciples of disciples), over some seventy-five years after Confucius's death—which means that the compilation was probably completed a little before, or around, 400 BCE. The text is a patchwork: fragments from different hands have been stitched together, with uneven skill—there are some repetitions, interpolations, and contradictions; there are some puzzles and countless loopholes; but on the whole, there are very few stylistic anachronisms: the language and syntax of most of the fragments is coherent and pertains to the same period.

In contrast with the idealized image of the traditional scholar, frail and delicate, living among books, the Analects shows that Confucius was adept at outdoor activities: he was an accomplished sportsman, he was expert at handling horses, he practised archery, he was fond of hunting and fishing. He was a bold and tireless traveler in a time when travel was difficult and hazardous adventure; he was constantly moving from country to country (pre-imperial China was a mosaic of autonomous states, speaking different dialects but sharing common culture. At times, he was in great physical danger, and narrowly escaped ambushes set by his political enemies.

Confucius was a man of action—audacious and heroic—but ultimately he was also a tragic figure. The has perhaps not been sufficiently perceived.

Confucius devoted much attention to education but he never considered teaching as his first and real calling. His true vocation was politics. He had a mystical faith in his political mission.

Confucius lived in a period of historical transition, in an age of acute cultural crisis. In one fundamental respect, there was a certain similarity between his time and ours: he was witnessing the collapse of civilization—he saw his world sinking into violence and barbarity. Five hundred years before him, a universal feudal order had been established, unifying the entire civilized world: this was the achievement of one of China's greatest cultural heroes, the Duke of Zhou. But now the Zhou tradition was no longer operative, the Zhou world was falling apart. Confucius believed that Heaven had chosen him to become the spiritual heir to the Duke of Zhou, and that he should revive his grand design, restore the world order on a new ethical basis, and salvage the entire civilization.

The Analects if suffused with the unshakable belief which Confucius had in his Heavenly mission. He constantly prepared for it, and actually the recruitment and training of his disciples was part of his political plan. He spent virtually his entire life wandering from state to state, in the hope of finding an enlightened ruler who would at last give him a chance, and employ him and his team—who would entrust him with a territory, however small, where he might establish a model government. All his efforts were in vain. The problem was not that he was politically ineffectual or impractical—on the contrary. The elite of his disciples had superior competences and talents, and they formed around him a sort of shadow cabinet: there was a specialist in foreign affairs and diplomacy, there were experts in finances, administration, and defense. With such a team, Confucius presented a formidable challenge to the established authorities: dukes and princes felt incapable of performing up to his standards, and their respective minsters knew that, should Confucius and his disciples ever get a foothold at court, they themselves would quickly be without employment. Wherever he went, Confucius was usually received with much respect and formal courtesy at first; in practice, however, not only did he find no political opening, but cabals eventually forced him to leave. Sometimes, even, local hostility swiftly developed and, quite literally, he had to run for his life.

This audiobook feature 1/3 of The Analects Of Confucius translation by Simon Leys (Pierre Ryckmans). It's represent only The Text part in order to preserve the archaic impression that prevails in the Chinese. Therefore, for one who would plumb the depths of wisdom in The Analects, the Notes and Interpretations parts are indispensable.

Film adaptation : Confucius (2010)

_________________________

Persons mentioned in Analects Of Confucius :

Ao (奡) : also known as Han Jiao (寒澆), a son of Han Zhuo (寒浞) and Chun Hu (純狐), ex-wife of Yi (羿) but later became Han Zhuo’s consort. Ao has great strength that can overturn the boats of his enemies. He was killed by Xiang's son King Shaokang.
Bi Gan (比干) : a son of King Wen Ding, and an uncle of King Zhou, and served as the Prime Minister of the Kingdom of Shang during the late Shang dynasty. Zhou, the last king of the Shang dynasty, has been traditionally regarded as notoriously cruel, immoral, and wasteful. According to the account recorded by Sima Qian in his Records of the Grand Historian, King Zhou's minister Prince Weizi admonished him to reform his ways several times, but his admonitions fell on deaf ears. Prince Weizi then decided to withdraw from the court, but Prince Bigan argued that to serve as minister meant doing what was right even if it meant death. Prince Bigan continued to strongly criticise his ruler's conduct, and an enraged King Zhou ordered his execution, proclaiming that he wanted to see if it was true that a sage's heart had seven apertures. Prince Bigan was honored by Confucius as one of "the three sages" of the Shang dynasty, together with Prince Weizi and Prince Jizi.
Bi Xi (佛肸) : a family retainer working for Zhao Jianzi, a hereditary counselor from the state of Jin.
Boniu (伯牛) : or Ran Boniu (冉伯牛), a native of Lu State and one of the most prominent disciples of Confucius. His original name was Ran Geng (冉耕), and only 7 years younger than Confucius. He was from the same clan as Ran Yong and Ran Qiu, two other prominent disciples of Confucius. When Confucius served as the Minister of Justice of Lu, Boniu became the magistrate of Zhongdu. He contracted a vile disease, and died young. Confucius lamented his early death with great pain. Confucius considered him his third best disciple, after Yan Hui and Min Ziqian, in terms of moral conduct. In Confucian temples, Boniu's spirit tablet is placed the fourth among the Twelve Wise Ones, on the west.
Boyi (伯夷) and Shuqi (叔齊) : Boyi ('Eldest Brother Even') and Shuqi ('Third Brother Equal') together with another brother Yà Píng (亞憑/亚凭; 'Junior Brother Leaning'), were the sons of Ya Wei (亞微/亚微, 'Junior Brother Wei'), the Ruling Lord of the Guzhu state ('Lone Bamboo' kingdom), a Dongyi vassal state under the Shang Dynasty. They lived at the time of the transition between the Shang dynasty and the Zhou dynasty (approximately 1,046 BCE). They are remembered in literary culture for their personal and moral virtue, loyalty, and pacifist idealism. Boyi and Shuqi represent some paradoxes in ethics: Boyi refused to take over rule of his father's kingdom because he felt his father preferred his younger brother and going against his father's wishes would not be in accord with filial piety. Shuqi refused the rule because it would be unfilial to allow his older brother to be bypassed. So the two fled together. Then, after the overthrow of the Shang dynasty to which they had pledged loyalty (and which theoretically owned the land and its produce by divine right), the two brothers faced the dilemma of disloyalty in eating the food of the new (in their opinion, usurping) dynasty or remaining loyal in spirit to the former dynasty. Thus the two were left with starvation as the final option.
Changju (長沮) and Jieni (桀溺) : probably not these men’s birth names; 'Changju' means “the tall and lean one from the wetland,” and 'Jieni' means “the tall and well-built one with his feet covered in mud.” These are, therefore, nicknames or descriptive names like "a man carrying a basket" in 14-39. And since these men lived near the water, as their names suggest, it seems reasonable for Confucius to send Zilu to ask them “where the ford was.”
Chen Heng (陳恆) : the head of a hereditary family in Qi and a counselor to Duke Jian. In a violent showdown with another counselor at court, managed to have both his rival and his ruler killed.
Chen Sibai (陳司敗) : the minister of crime from the state of Chen. He asked Confucius "Does your Duke Zhao(昭) know the ritual?", and Confucius answered "He knows the ritual" even though Duke Zhao violated a serious rule in the Zhou ritual institution, which specifically referred to such a practice as incestuous and improper. Because it would have been an even more serious ritual violation for him to criticize a former ruler from his state in front of a political counselor from another state. When Wuma Qi reported Chen Sibai's criticism to Confucius, he gentlemanly admit his mistake and feel genuinely grateful when others point them out.
Chen Xuwu (陳須無) : an official in the state of Qi, entitled to only ten teams of horses, with four horses in each team, he could not have had the authority to rectify the violent death of his ruler; therefore, he left, but he was disappointed at every state in which he considered taking up residence. And so Confucius described him as "pure" who “wanted nothing to defile him.”
Chen Ziqin (陳子禽) : also known as Chen Kang (陳亢), one of the disciples of Confucius. He was born in 512 BCE, 39 years younger than Confucius. When his brother Zi Che (子車) died, the wife and steward of the latter planned together that Chen Ziqin should be buried alive with the corpse; but Chen Ziqin pointed out that they were the more fitting persons to attend the dead in the world below. From this date it is said that the custom of burying alive fell into desuetude.
Confucius (孔夫子) [c. 551 – c. 479 BCE], a Chinese philosopher of the Spring and Autumn period who is traditionally considered the paragon of Chinese sages, as well as the first teacher in China to advocate for mass education. His philosophical teachings, called Confucianism, emphasized personal and governmental morality, correctness of social relationships, justice, kindness, sincerity, and a ruler's responsibilities to lead by virtue.
Cui Zhu (崔杼) : the chief counselor of Qi. Cui Zhu and his ruler, Duke Zhuang, had once been partners in crime—it was Cui Zhu who put Duke Zhuang on the throne in 554 BCE after helping Duke Zhuang to get rid of his rivals—but the relationship turned hostile when Duke Zhuang imposed his presence in Cui Zhu's house and became Cui Zhu’s wife’s lover. The murder Cui Zhu committed was, therefore, an act of revenge.
Da(達) and Gua(適), Tu(突) and Hu(忽), Ye(夜) and Xia(夏), Sui(隨) and Gua(騧) : these eight illustrious officials were four sets of twins born to the same woman in early Zhou, either during the reign of King Wu or that of his son King Cheng. The fact that they all had brilliant careers in government portended good fortune for the young dynasty. At a time when everything that mattered was on the decline, Qian Mu (one of the greatest historians and philosophers of 20th-century China) explains, it was natural for people to be nostalgic about those distinguished men from a glorious era in the past, such is the case here.
Duke Ai of Lu (魯哀公) : the ruler who invited Confucius to come home to Lu in 484 BCE. He reigned from 494 to 466 BCE, but for much of that time, the hereditary families were in control of the Lu government and the Lu army, and Duke Ai had no authority, no sway, over his people.
Duke Ding (定) : the last ruler Confucius served in Lu State, and someone who was partly responsible for Confucius’ exile out of Lu in 497 BCE.
Duke Huan of Qi (齊桓公) : name Xiǎobái (小白), born as one of Duke Xi of Qi's sons, though not in line of succession for the throne as he had at least two older brothers: Zhu'er and Jiu. In his youth, Xiǎobái was tutored by Bao Shuya. When Duke Xi eventually died, Zhu'er became Qi's next ruler as "Duke Xiang" but his reign was fraught with internal conflicts and scandals. Recognizing this and fearing for his pupil's life, Bao Shuya took Xiǎobái and fled with him to the state of Ju where they went on to live in exile. Duke Xiang was assassinated in 686 BCE, which allowed his cousin, Wuzhi, to ascend the throne. After just one month in office, however, Wuzhi was also murdered. With these two dead, Xiǎobái returned to Qi with the goal of becoming the next duke. He faced opposition in the form of his older brother Jiu however. Prince Jiu, by then also in exile, managed to gain the support of several high-ranking officials in Qi, his tutor Guan Zhong and Duke Zhuang of Lu. Before Jiu could be installed as new duke of Qi, however, Xiǎobái managed to seize control of Qi's government as well as its army, and was crowned as "Duke Huan of Qi" in 685 BCE. The army of Lu under Duke Zhuang promptly invaded in order to install Prince Jiu on the throne, but the invading force suffered a crushing defeat at Qianshi and had to retreat. Qi's army under Bao Shuya in turn invaded Lu, and demanded Jiu and his supporters be handed over. To appease Duke Huan, Duke Zhuang then executed the rogue prince and delivered Guan Zhong to Qi as a prisoner. Though he was now secure on the throne, the question that remained for Duke Huan was what to do with Guan Zhong who had so prominently supported his rival brother. Bao Shuya asked his newly crowned ruler to not just spare Guan Zhong, but to even employ him as chief minister due to his great talents. Duke Huan followed this advice, and Guan Zhong became his most important and capable advisor. The two went on to reorganize Qi's government and society, dividing both the land as well as the people into regulated units and enforcing a meritocratic system of governance. This greatly strengthened Qi, as it allowed the state to "mobilize human and material resources more effectively than other Zhou states, which remained loosely structured." As Qi had already been a powerful polity in a favorable strategic situation before, these reforms managed to bring Qi to "an unprecedented status of leadership in the entire Zhou world". Together, Duke Huan and Guan Zhong worked toward achieving dominance over the other Zhou states, and as time went on ever more of them became followers of Qi. Eventually Duke Huan invited the rulers of Lu, Song, Chen, and Zheng to a conference in 667 BCE, where they elected him as their leader. After hearing of this, King Hui of Zhou appointed Duke Huan hegemon (霸) with the authority to operate militarily in the name of the royal court. Duke Huan and Guan Zhong envisioned the office of "hegemon" not just as mere position of military power, but rather as one that was supposed to "restore the authority of the Son of Heaven" or, more practically, restabilize the old realm of the Zhou dynasty under the leadership of Qi. Consequently, Duke Huan intervened in matters that concerned the interstate relationships of the Zhou polities, both on behalf of King Hui as well as to assert his own position as hegemon. Such interventions included a punitive expedition against Wei in 671 BCE, because this state had defied King Hui, as well as involvement in a power struggle in Lu in order to cement Qi's power. Another major concern for Duke Huan was the threat that outside powers (derogatorily called the "Four Barbarians") posed to the Zhou states, and he would launch numerous campaigns to fend off these "barbarians". Most notably, he saved the states of Yan, Xing and Wei from invasions by non-Zhou groups, and tried to stop the expansion of Chu in the south. In 656 BCE he led an alliance of eight states against a satellite state of Chu, Cai, and defeated it. The alliance then proceeded to invade Chu itself, and eventually a pact was concluded. Chu stopped its northward expansion and agreed to take part in an compulsory interstate meeting at Shaoling. This meeting, the first of its kind, set a precedent. Over the following years, Duke Huan convened numerous interstate meetings under the auspices of the Zhou royal family. Points of discussion during these meetings ranged from military matters to economics to general orders concerning governance and laws. Overall, the ruler of Qi managed to restore some stability in the volatile and fractious Zhou realm. After almost forty years on the throne, however, Duke Huan's dominance began to gradually decline. His efforts to completely stop Chu's expansion failed, as the southern state had simply shifted its attention from the north to the east. There, along the Huai River, Chu conquered or invaded several states allied with Qi. The last major anti-Chu military alliance assembled by Duke Huan failed to stop this development, and was even defeated during the Battle of Loulin in 645 BCE. Guan Zhong also died in that year, depriving the ruler of Qi of his most important advisor. Having grown ill, Duke Huan was increasingly ignored by the leaders of other states, and even his authority over Qi itself declined as various political factions began to vie for power. These factions were formed by high officials as well as six of the duke's sons. These six, namely Zhao, Wukui, Pan, Shangren, Yuan, and Yong, were all the children of different concubines, as Duke Huan's three main wives bore him no sons. As a result, all of them felt themselves entitled to the throne. Though Qi's ruler had designated Prince Zhao as his heir and even charged Duke Xiang of Song with ensuring that he would ascend the throne, this did not stop the other five from plotting their own rise to power. According to the Guanzi, the elderly duke had also to deal with four powerful officials: Tang Wu, the court sorcerer; Yiya, the chief cook; Shu Diao, the chief of the eunuchs; and Gongzi Kaifang, a leading courtier. Shortly before his death, Guan Zhong had advised that they should be sent into exile. Duke Huan did so, but he found himself missing their particular talents at the court and allowed them to return. Duke Huan of Qi finally died in late 643 BCE, and the capital Linzi quickly descended into violence. His six sons, supported by various officials, took up arms against each other in order to size the throne, starting a war of succession. In this chaos, Duke Huan could not be buried and his corpse was left unattended in his bedchamber for between seven days and three months. By the time he was finally encoffined, the corpse had begun to rot. With Duke Huan's sons fighting for the throne, Qi was severely weakened and lost its status as China's predominant state. Although Zhao, by then ruling as Duke Xiao of Qi, eventually attempted to regain his father's hegemony, he failed and Duke Wen of Jin became the next hegemon.
Duke Jian of Qi (齊簡公) : ruler of the State of Qi, a major power during the Spring and Autumn period of ancient China. His personal name was Lü Ren (呂壬), ancestral name Jiang (姜), and Duke Jian was his posthumous title. Duke Jian succeeded his father, Duke Dao of Qi, who was killed in 485 BCE after four years of reign. But he also was killed on the 24th day of the fifth month in 481 BCE after escaped the capital but was captured in Shuzhou by his own counselor.
Duke Jing of Qi (齊景公) : a ruler of the State of Qi from 547 to 490 BCE. Qi was a major power during the Spring and Autumn period of ancient China. His personal name was Lü Chujiu (呂杵臼), ancestral name Jiang (姜), and Duke Jing was his posthumous title. After the years of unrest as two powerful ministers, Cui Zhu and Qing Feng, sought to control the state of Qi, Duke Jing appointed Yan Ying as his prime minister, and Qi entered a period of relative peace and prosperity. During the time when Duke Jing met Confucius, he was losing the authority of his position and the respect of his subjects, and he was also having difficulty deciding which of his sons should be the heir apparent, so, in the eyes of his people, he lacked the integrity of a ruler and of a father. When Duke Jing asked Confucius about the way of government, Confucius expressed a fundamental concept in his political teachings. When lords and subjects, fathers and sons give considerable thought to the question of what it means to be lord or subject, father or son, then “they will come to realize the weight (and enormous responsibility) inherent in these names.” Around 505 BCE, when the retainers in the hereditary families of Lu were edging toward staging an uprising. Knowing that an upheaval was imminent, Confucius left Lu for Qi. By that time Confucius was already known outside of Lu as a wise counselor and a capable administrator. After their meeting, Duke Jing considered offering Confucius a job, but when the question of position and salary came up, he dithered, saying that he was too old and too tired to find a suitable fit for Confucius’ talents in his government. Duke Jing did not die until fifteen years later, and after his death it took less than a decade for his descendants to lose the rulership to a member of the powerful Chen family.
Duke Ling of Wei (衛靈公) : the 28th ruler of the ancient Chinese state of Wei. He was born to Duke Xiang and the concubine Chou E (婤姶). His given name was Yuan (元). Duke Ling's wife was Lady Nanzi (南子), whilst his son was Prince Kuaikui (蒯聵). When Duke Xiang of Wei died, he did not specify an heir apparent. Lord Kong Zhengchi consulted the oracles of I Ching and Shu Feng of Kang's mandate in order to choose an heir. The oracles and the spirit of Shu Feng favoured prince Yuan, the second son of Duke Xiang. According to the religious convention, Kong Zhengchi therefore decided to enthrone prince Yuan as the next Duke of Wei. In 535 BCE, Yuan succeeded the title of duke (公). In 522 BCE Duke Ling was forced to flee to the city of Siniao due to a sudden rebellion of his retainers Qi Bao, Beigong Xi, and Chu Shipu. Qi Bao's rebellion was caused by Duke Ling's elder brother Zhi Gongmeng (公孟絷), who abused his power as a prince. Zhi Gongmeng deprived Qi Bao of his land and gave him orders arrogantly, thus humiliating Qi Bao. While in Siniao, Duke Ling received an envoy from the state of Qi. Upon receiving the envoy, Duke Ling admitted that he was not an apt ruler. Later, Qi Bao was assassinated by Beigong Xi's own retainer, who did not know that his own lord was allied with Qi Bao. After the death of Qi Bao, Duke Ling returned to Diqiu, the capital city of Wei. He did not punish Beigong Xi for plotting against him. Duke Ling was one of the most famous representatives of the homosexual tradition in China, as portrayed in the philosophic work Han Feizi by Han Fei. In the chapter Shuonan (說難), Duke Ling favours a courtier named Mizi Xia (彌子瑕), who he allows to use the ducal carriage without permission, and who he admires for handing over the remainder of an especially delicious peach. Han Fei records that once Mizi Xia's looks faded, however, the Duke turned against his former lover, accusing him of stealing the carriage and of degrading the Duke by giving him a half-eaten peach. This story was so widespread amongst the literati of China that the phrase "the bitten peach" (餘桃) became a byword for homosexuality.
Duke of Lu (魯公) : refer to Duke Tai of Lu (魯太公), name Bo Qin (伯禽), also known as Qin Fu (禽父), the founder of the Lu state, a dynastic vassal state of the Zhou dynasty. Born into the royal Ji family, he was the eldest son of Dan, the Duke of Zhou. Instead of inheriting his father's estate in Zhou, he was granted the newly established State of Lu centered at Qufu. He is thought to have ruled Lu from around 1,042 to 997 BCE.
Duke of Wei (衛) : refer to Duke Zhe (輒), the ruler of Wei State at the time Confucius had been in the state of Wei. Ran Qiu asked Zigong whether Confucius support this ruler because there was a succession crisis in the state of Wei pitted the son of a recently deceased ruler, Duke Ling, against a grandson. This conversation took place around 492 BCE, but the trouble started earlier, in 496 BCE. Duke Ling’s son Kuai Kui was forced into exile that year after he botched a plan to kill his father’s favorite consort, Nanzi. With Kuai Kui’s departure, Duke Ling wanted another son, Prince Ying (公子郢), to succeed him, but Ying thought that the proper heir should be Kuai Kui’s own son, Zhe, and so, after Duke Ling died, Zhe became the ruler of Wei. Meanwhile Kuai Kui, who had been exiled in the state of Jin (晉), decided to come home and assume the position that had once been promised to him. His son, however, refused to yield, and so the two were locked in a conflict heading toward a violent resolution. Since Confucius had been in the state of Wei at the time, his disciples wondered about his stand on this issue—whether their teacher was on the side of the Wei ruler Zhe. So Zigong asked him this question, but he phrased it in an indirect way, probably out of consideration for Confucius’ safety because it appeared that Confucius was still under the patronage of the young ruler. But why did Zigong want to talk about Bo Yi and Shu Qi? Bo Yi and Shu Qi’s father was the ruler of a Shang state. He wanted the youngest son, Shu Qi, to succeed him, but after he died, Shu Qi yielded the position to his oldest brother, Bo Yi. Bo Yi declined, saying that he could not disobey their father’s command, and in the end they both ran away, leaving the control of the state to their middle brother. Confucius thought that the two brothers understood the virtue of yielding. And he believed that they chose this path not because they wanted to avoid a confrontation but because they had true affection for one another, and so they held no rancor, not toward each other or toward the world. "They sought goodness, they got goodness", he says. Implicit in his praise for these two brothers is Confucius’ criticism of the father and son Kuai Kui and Zhe, who decided on a violent struggle for the top.
Duke of Zhou (周文公旦) : the son of King Wen, the man who began the war against the Shang, and a half brother of King Wu. King Wu completed the conquest for his father but died only two years after the founding of the Zhou dynasty, and he left behind an heir, who was only a child. The dynasty could have ended in its infancy had it not been for the Duke of Zhou. He appointed himself regent and acted as the young king’s protector. And while the king was still at a tender age, the Duke of Zhou strengthened the new dynasty’s claim for legitimacy, and he sketched out a political framework—afengjian enfeoffment system— that helped the Zhou to consolidate its rule and vastly expand its territory. This enfeoffment system had family loyalty and personal integrity as its working principles; it also relied on rites and music for their civilizing effect. In Confucius’ mind, the Duke of Zhou was apolitical genius; he was also the supreme counselor, the person that all other counselors should emulate. The absence of the Duke of Zhou as a specter in Confucius' dreams seems to suggest that the hope of becoming a counselor like the Duke of Zhou was slipping away.
Duke Wen of Jin (晉文公) : name Chong'er, born to Duke Xian of Jin in 697 BCE. Chong'er's half-brothers included Shensheng and Xiqi. While Shensheng was the original crown prince, in his later years Duke Xian favoured the concubine Li Ji, who desired her son Xiqi to be heir instead. As such, she plotted to discredit Shensheng before his father, eventually leading to Shensheng's suicide in 656 BCE. This event led to a civil war in Jin, known as the Li Ji Unrest, where Duke Xian led several campaigns against his own sons, forcing them to flee Jin. With a retinue of capable men, including Zhao Cui, Hu Yan, Wei Chou (魏犨), Jia Tuo (賈佗), Xian Zhen (先軫), and Jie Zhitui, Chong'er fled to the north. In 651 BCE, after the death of Duke Xian led to a succession crisis, Chong'er was invited to return to Jin and assume the duchy, but declined; the throne passed instead to his half-brother Yiwu, who became Duke Hui of Jin. In 644 BCE, after failed assassination attempts by Duke Hui, Chong'er moved to the State of Qi. He remained there until yet another succession crisis in Qi in 639 BCE, whereupon he fled first to the State of Cao, then the states of Song, Zheng, Chu and finally the State of Qin. Over this 19-year period of exile, Chong'er gained both prestige and talented followers; a lady of a foreign court once commented that "When I look at the followers of the prince of Jin, every one of them is fit to be a premier of a state". In 636 BCE, after the death of Duke Hui, Duke Mu of Qin escorted Chong'er back to Jin with an army, and Chong'er was installed as the Duke of Jin. Duke Wen undertook several major reforms of the state's military and civil institutions, partly in order to fill the gaps that had been caused by the slaughter of the ducal house previously. These included the formation of a three-army system, with an upper, middle and lower army each commanded by a General and a Lieutenant-General. The state was further invigorated by the many capable leaders Duke Wen had gathered from his wanderings, who were given senior military and governmental posts. With this army, as well as his considerable prestige, Duke Wen was able to absorb many of the states around Jin, greatly increasing its extent, while also subjecting others as vassals; its vassal states included Cao, which he attacked in reprisal for the rude treatment afforded him during his exile. At the same time, he took the political stance of supporting the Eastern Zhou court and King Xiang of Zhou. When in 635 BCE King Xiang was deposed and driven out by his brother, Duke Wen led a coalition of states which re-installed him as King. At the same time, the northward expansion of the State of Chu was also resisted by Duke Wen; the two states' conflict was mostly played out among the smaller states which lay between their territories and formed alliances with one state or another. In 633 BCE, Chu invaded the State of Song, which was an ally of Jin; Duke Wen led his coalition, including troops from Qin, Qi and Song, and won a decisive victory over Chu forces at the Battle of Chengpu in 632 BCE. This battle checked Chu's northern expansion for decades, while cementing Duke Wen's position; the next year, he convened a large coalition of rulers at Jiantu, and was confirmed as hegemon over the other states, becoming one of the Five Hegemons. According to legends, when Chong'er stayed at the court of Chu, its king set banquets for him and afforded him good treatment. At one meal, he asked Chong'er how he intended to repay this debt. Chong'er replied that, should Jin and Chu meet on the battlefield in the future, he would order his own troops to retreat three she (舍) or about 30 km. After Chong'er was restored to his throne by the duke of Qin, he did meet Chu in battle. Remembering his promise, he ordered his men to retreat three she. He used the occasion, however, to lure the Chu commander Ziyu into an ambush at Chengpu and won the battle there.
Duke Zhao (昭) : refer to Duke Zhao of Lu, son of Duke Xiang. He was a former ruler from Confucius’ state by the time Confucius visited Chen State. The state of Lu and of Wu were both founded by relatives of King Wen of Zhou, so their descendants were of the same clan.
Fan Chi (樊遲) : also known as Fan Xu (樊須), a native of either Qi or Lu State and one of the disciples of Confucius. His courtesy name was Zichi (子遲). He was either 36 or 46 years younger than Confucius. When he was young he distinguished himself as a military commander, serving in the armies of the Ji family. In the Temple of Confucius his tablet follows that of Gao Chai.
Gan (干), Liao (繚), Que (缺), Fangshu (方叔), Wu (武), Yang (陽), Xiang (襄) : the musicians in the state of Lu, along with the grand musician Zhi. It is reasonable to assume that all the musicians on this roster were Confucius’ contemporaries. Their exodus, to Confucius’ mind, is a further indication of the moral decline of Lu.
Gao Yao (皋陶) : the Minister for Law of Emperor Shun in prehistorical China. He became a political senior advisor of Yu the Great. His father was Shaohao. He was considered the ancestor of the imperial house of Li of the Tang dynasty, which honoured him with the posthumous name Emperor Deming (德明皇帝).
Gongbo Liao (公伯寮) : a native of the state of Lu, and might be one of the disciples of Confucius. Gongbo Liao, and Zilu were in the service of the Jisun family at around the same time. The Song scholar Zhu Xi thinks that it must have taken place around 498 BCE, during the twelfth year of Duke Ding’s reign, when Zilu, as the chief retainer of the Jisuns, managed to convince the head of the family, Ji Huanzi, that he should have the family base destroyed and start anew Zilu’s secret plan was “to restore the office of the duke,” who was the legitimate ruler of Lu, and “to deal a serious blow to the hereditary families.” If Zhu Xi is right about the time and place of this conversation, it is understandable that Zifu Jingbo came to Confucius with an urgent call to action: Zilu’s head could roll if Gongbo Liao revealed Zilu’s plot to the Jisuns, and Confucius, as Zilu’s teacher, would be implicated.
Gongming Jia (公明賈) : a high-ranking official of the state of Wei, who presumably also worked as a retainer for Gongshu Wenzi.
Gongshan Furao (公山弗擾) : a protege of Yang Huo. He assumed Yang Huo’s position as chief retainer of the Jisuns following Yang Huo’s failed attempt to topple the hereditary families in 502 BCE. Before long, Gongshan Furao also made his ambitions known; he revolted and took control of the forces at Bi. Gongshan Furao had approached Confucius to join him, which Confucius considered as he wanted the opportunity to put his principles into practice but he gave up on the idea in the end. Confucius disapproved the use of a violent revolution by principle, even though the Ji family dominated the Lu state by force for generations and had exiled the previous Duke. Unlike the rebel Yang Huo before him, Gongshan Furao may have sought to destroy the three hereditary families and restore the power of the Duke. Gongshan Furao was considered an upright man who continued to defend the state of Lu. As history shows, Confucius, in the end, decided not to join Gongshan Furao. He was appointed minister of crime in the Lu government soon after, and when Gongshan Furao finally took his band of men to the streets in 498 BCE, Confucius was working for the other side: by then it had become his responsibility to suppress the rebel forces and restore order to Lu.
Gongshu Wenzi (公叔文子) : also known as Gongshu Fa or Gongshu Ba, a counselor from the state of Wei and a slightly older contemporary of Confucius. After he died, the Book of Rites says, the ruler of Wei honored him with the posthumous title of wenzi (“the refined one”) for the compassion, loyalty, and civility he had displayed in his service to the state. Confucius did not have a chance to meet him, but he heard about him.
Gongsun Chao (公孫朝) : a counselor of the state of Wei.
Gongxi Chi (公西赤) : a native of Lu, and one of Confucius' disciples. His courtesy name was Zihua (子華). He was 42 years younger than Confucius. He was notable for his knowledge of ritual and propriety, and Confucius's other students deferred to him on the arrangement of Confucius's funeral. Confucius praised him as being competent to entertain guests and visitors at court. In the Temple of Confucius his tablet is the fourth on the west side, in the outer court.
Gongye Chang (公冶長) : either a native of Lu or Qi, and Confucius's disciple and son-in-law. His courtesy names were Zichang (子長) and Zizhi (子之). Chinese legends and folklore later attributed to him the ability to talk with birds and other animals. In one story, he overhears a group of birds discussing the location of a murder victim. His knowledge of the body later leads him to be arrested for the person's murder, but he is released after demonstrating his supernatural powers to his jailers. Although the exact nature of his offence is not known outside of this pseudohistory, Confucius's marriage of his daughter to him despite the strong stigma attached to criminals in the Zhou dynasty demonstrates Confucius's adherence to moral reason and his independence from arbitrary social conventions. In the Temple of Confucius, his tablet is next to Buji's.
Guan Zhong (管仲) [720 – 645 BCE] : a Chinese philosopher and politician. He served as chancellor and was a reformer of the State of Qi during the Spring and Autumn period of Chinese history. Through Guan Zhong's reforms and skilful diplomacy Qi became the most powerful of the feudal states and Duke Huan became the first of the Five Hegemons. Though knowledge of his reforms is limited, in particular he instituted a famous fiscal policy known as "balancing the light and the heavy", associated with salt and iron monopolies.
Huan Tui (桓魋) : a favorite of the ruler of Song since he was a young man, and by the time he and Confucius crossed paths, he had risen to the position of minister of military affairs in that state. Huan Tui was behind a scheme to have Confucius killed, but the reason was not clear. Huan Tui tried to waylay Confucius, and as a result, Confucius had to travel in disguise.
Ji (稷) : or Hou Ji (后稷), a legendary Chinese culture hero credited with introducing millet to humanity during the time of the Xia dynasty. Millet was the original staple grain of northern China, prior to the introduction of wheat. His name translates as Lord of Millet and was a title granted to him by Emperor Shun, according to Records of the Grand Historian. Houji was credited with developing the philosophy of Agriculturalism and with service during the Great Flood in the reign of Yao; he was also claimed as an ancestor of the Ji clan that became the ruling family of the Zhou dynasty or a founder of the Zhou.
Ji Zicheng (棘子成) : a counselor from the state of Wei.
Ji Ziran (季子然) : probably a member of the Jisun family.
Jieyu (接輿) : the recluse who feigns madness in Chu State.
King Gaozong (高宗) : refer to King Wu Ding, the fortieth ruler of the Shang dynasty. He ruled the central Yellow River valley around 1,250 – 1,200 BCE. Wu Ding's reign is considered one of the most prosperous period of early ancient Chinese civilization. Spanning from the mid 13th century BCE to the early 12th century BCE, the era saw the appearance of the earliest Chinese writing as well as technological developments. Ancient Chinese culture flourished, and, through its religious and artistic aspects, left an important legacy. The spiritual beliefs along with social structure from his reign passed down to the Zhou dynasty, which would later embrace and further develop them into unique features of classical Chinese society. It was also this time that the Shang kingdom increased their territorial extent greatly, and experienced one of the most glorious time in the second millennium BCE. Due to successes in wars with neighboring tribes and annexation of dependent chiefdoms, the Shang expanded away from its heartland and increased its influence on once-distant tribal peoples. According to Sima Qian's Records of the Grand Historian (史記), Wu Ding restrained himself from speaking even after his three-year mourning for his father's death (during which all the state affairs were discussed and managed by his court ministers) had ended.
King Wen (文王) : or King Wen of Zhou (周文王), the posthumous title given to Ji Chang (姬昌), the patriarch of the Zhou state during the final years of Shang dynasty in ancient China. Ji Chang himself died before the end of the Zhou-Shang War, and his second son Ji Fa completed the conquest of Shang following the Battle of Muye, and posthumously honored him as the founder of the Zhou dynasty. Many of the hymns of the Classic of Poetry are praises to the legacy of King Wen. Wen was the son of Tairen and Ji Jili, the Elder of Zhou, a vassal clan of the Kingdom of Shang along the Wei River. Jili was betrayed and executed by the Shang king Wen Ding in the late 12th century BCE, leaving the young Chang as the Elder of the Zhou lineage. Wen married Taisi and fathered ten sons and one daughter by her, plus at least another eight sons with concubines. At one point, King Zhou of Shang, fearing Wen's growing power, imprisoned him in Youli (present-day Tangyin in Henan) after he was slandered by the Marquis of Chong. His eldest son, Bo Yikao, went to King Zhou to plead for his freedom, but was executed in a rage by lingchi (slow slicing or death by a thousand cuts) and made into meat cakes which were fed to his father in Youli. However, many officials (in particular San Yisheng and Hong Yao) respected Wen for his honorable governance and gave King Zhou so many gifts – including gold, horses, and women – that he released Wen, and also bestowed upon him his personal weapons and invested him with the special rank of Overlord of the West (Western Shang). Wen offered a piece of his land in Western Luo to King Zhou, who in turn allowed Wen to make one request. He requested that the Burning Pillar punishment be abolished, and so it was. Subsequently, upon returning home Wen secretly began to plot to overthrow King Zhou. In his first year as Overlord of the West, he settled a land dispute between the states of Yu and Rui, earning greater recognition among the nobles. It is by this point that some nobles began calling him "king". The following year, Wen found Jiang Ziya fishing in the Pan River and hired him as a military counselor. He also repelled an invasion of the Quanrong barbarians and occupied a portion of their land. The following year, he campaigned against Mixu, a state whose chief had been harassing the smaller states of Ruan and Gong, thus annexing the three of them. The following year, he attacked Li, a puppet of Shang, and the next year he attacked E, a rebel state opposed to Shang, conquering both. One year later he attacked Chong, home of Hu, Marquis of Chong, his arch-enemy, and defeated it, gaining access to the Ford of Meng through which he could cross his army to attack Shang. By then he had obtained about two thirds of the whole kingdom either as direct possessions or sworn allies. That same year he moved his administrative capital city one hundred kilometers east from Mount Qi to Feng, placing the Shang under imminent threat. The following year, however, the Overlord of the West died before he could cross the Ford.
King Wu (武) : the founder and first king of the Zhou dynasty. He was the second son of King Wen of Zhou and Queen Taisi. Upon his succession, he worked with his father-in-law Jiang Ziya to accomplish an unfinished task: overthrowing the Shang dynasty. During the ninth year of his reign, he marched down the Yellow River to the Mengjin ford and met with more than 800 dukes. He constructed an ancestral tablet naming his father Chang King Wen and placed it on a chariot in the middle of the host; considering the timing unpropitious, though, he did not yet attack Shang. In 1,046 BCE, King Wu took advantage of Shang disunity to launch an attack along with many neighboring dukes. The Battle of Muye destroyed Shang's forces and King Zhou of Shang set his palace on fire, dying within.
Kong Yu (孔圉) or Kong Wenzi (孔文子) : a powerful counselor in the state of Wei. He and Confucius knew each other well when Confucius was living in Wei, but their friendship ended abruptly after Kong Yu informed Confucius that he was thinking of using force to punish a son-in-law who had been unfaithful to his daughter. Confucius was so upset about what he had heard that he told his carriage driver “to hitch up and take him out of Wei without delay", because he felt Kong Yu was using the power inherent in his political position to settle a personal grudge. This probably was the background to Zigong’s question, Why was such a man awarded the posthumous name 文 “Civilized”? Confucius’judgment of Kong Wenzi was an example of his fairness and generosity—that he was able to see the good in a man whose character was flawed.
Lao (牢) : also known as Qin Zhang (琴張), a native of Wei and one of the disciples of Confucius. His styled name was Zi Kai (子開). His tablet is the 29th, west.
Li (鯉) or Kong Li (孔鯉) : the son of Confucius and Lady Qiguan (亓官氏).
Lin Fang (林放) : a native of Lu State and one of the disciples of Confucius. His styled name was Ziqiu (林放). He was a ritual expert. His tablet was displaced under the Ming, but has been restored by the Qing. It is the first, west.
Liuxia Hui (柳下惠) : or Zhan Huo (展獲), courtesy name Qin (禽; changed at 50 years of age to Ji 季), the governor of the District of Liuxia (柳下) in the Lu State. He was a man of eminent virtue, and is said on one occasion to have held a lady in his lap without the slightest imputation on his moral character. When he died, his wife insisted on pronouncing a funeral oration over his body, urging that none knew his great merits so well as her.
Lord Ji Huan (季桓子) : the head of the Jisuns and de facto ruler of Lu.
Lord Ji Kang (季康) : the head of the Ji family, chief counselor to Duke Ai, and the most powerful political figure in Lu around the time when Confucius returned from his exile. Several of Confucius’s disciples, most notably Ran Qiu and Fan Chi, were in his personal service. Even though Confucius sometimes treated Ji Kang as an adversary.
Lord Ji Wen (季文) : Ji wenzi was the name given posthumously to Jisun Xingfu, chief counselor to three rulers of Lu from 601 to 568 BCE. Ji Wenzi devoted his life to the service of his state and never considered reaping any personal gain—“his wives were not dressed in silk; his horses were not fed on chestnuts; and he had no gold or jade stored away.” But early histories show Ji Wenzi to have been overly cautious, and, as a result, to have often missed his chance to act, as in the case of the political crisis in 609 BCE when the heir apparent of Lu, who was the son of the deceased ruler’s principal wife, was murdered, and the son of a concubine was put in his place. The aberration in the pattern of succession had devastating consequences for the future of the state, and it happened under Ji Wenzi’s watch as the chief counselor at the time. He, it seems, did nothing to either avert or correct the situation. Thus when Confucius said ‘Twice is enough,” he was blaming Ji Wenzi for being ponderous and indecisive.
Lord Meng Jing (孟敬) : a scion of the Mengsun family, the son of Meng Wubo and grandson of Meng Yizi, and a counselor in Lu in the early Warring States period. Confucius had conversations with both his father and grandfather, but Meng Jing was a younger contemporary of Confucius’ disciple Zeng Can (Master Zeng). Meng Jingzi paid too much attention to details when conducting the rites, and so when Master Zeng saw him on his deathbed, he pointed out to him the more important matters in ritual practice—those that pertain to one’s attitude, expression, and speech and are essential to the cultivation of one’s character.
Lord Meng Wu (孟武) : the son of Meng Yi and lord of Meng clan, one of the three powerful feudal clans in Lu State.
Lord Meng Yi (孟懿) : the lord of Meng clan, one of the three powerful feudal clans in Lu State.
Lord Meng Zhuang (孟莊子) : a member of the Mengsun family. Meng Zhuang succeeded Meng Xian as a chief counselor in the Lu government in 554 BCE after the latter’s death, but this was a short stint, for he died four years later.
Lord Ning Wu (甯武) : Ning Wuzi, whose given name was Yu. was a counselor from the state of Wei. He served only one ruler, Duke Cheng of Wei, and so it must have been under this ruler that the moral way prevailed and did not prevail. Yet early history suggests that Duke Cheng was not incompetent and did not make many serious mistakes, and so the reference to whether the moral way prevailed or not must have to do with whether Wei was in order or not, and with the possibility that if there was disorder, it could have been brought about by outside factors, not necessarily by Duke Cheng himself. And so if Ning Wuzi behaved like a fool during such times, just what was he like to merit Confucius’ comment that his acting like a fool was much harder to match than his being wise? Some scholars believe that Ning Wuzi hid his talents when the going got rough and pretended to be a fool to protect himself because he hoped to stay alive and accomplish greater things. Others think that Ning Wuzi always did his best to get his ruler out of a crisis, with no concern for his own safety, and that people around him saw him as a fool. Although Ning Wuzi could have acted like a fool in either case, it would have taken the subtler kind of behavior—to pretend one is a fool when one is not—to earn such high marks from Confucius.
Lord of Ji : refer to Jizi (箕子), a brother of Di Yi and a virtous uncle of the last Shang king, Di Xin (better known as King Zhou of Shang / Yin). Many identify him as Grand Tutor of the king. Jizi was either imprisoned or enslaved for remonstrating against King Zhou's misrule. After Shang was overthrown by Zhou in the 1,040 BCE, he allegedly gave political advice to King Wu, the first Zhou king.
Lord of Wei : refer to Weizi (微子), the eldest son of Di Yi and a half-brother of the last Shang king, Di Xin (better known as King Zhou of Shang / Yin). Di Xin gave himself over to drinking, women and abandoned morals. Weizi tried to persuade him not to do so, but Di Xin ignored. Subsequently, Weizi resigned and withdrew from the court. When Zhou dynasty conquered the Shang kingdom, Weizi submitted and presented the ritual utensils to King Wu of Zhou. He was pardoned by King Wu. After Rebellion of the Three Guards was put down, Weizi was enfeoffed as Duke of Song and granted land at Shangqiu (商邱 'the hill of Shang'), where the capital of the new State of Song was built. Weizi was honored by Confucius as one of the "three men of virtue" (三仁) of the Shang, together with Jizi and Bi Gan.
Meng Gongchuo (孟公綽) : a hereditary counselor in the state of Lu. Since Confucius had worked with this man, he knew that being an elderly retainer in great family would suit him well because they greatly appreciated worthy men, of which Meng Gongchuo was one. But being a minister in a small state would be disastrous for Meng, who treasured solitude and quiet reflection, for there would be too many tedious affairs to take care of.
Meng Zhifan (孟之反) : a counselor from the State of Lu. When a war broke out in 484 BCE between Lu and Qi, he was the head of a division within the Right Army. The leader of Lu were reluctant at first to fight Qi army, but Ran Qiu spurred them into action before putting himself in charge of the Left Army. Even though the Right Army was routed by the Qi army in this conflict, the Left Army won a major battle, and thereby the war, under Ran Qiu’s command.
Mian (冕) : a blind music master. Court musicians in early China were blind, the assumption being that blind people possessed a sharper sense of hearing and keener cognizance of the nuances in sound and music.
Min Ziqian (閔子騫) : a native of Lu State and one of the most prominent disciples of Confucius. His original name was Min Sun (閔損). He was 15 years younger than Confucius. When he first came to Confucius he had a starved look, but after studying with Confucius he gained a look of fullness and satisfaction. When Zigong once asked Min Sun how this change had come about, he replied, "I came from the midst of my reeds and sedges into the school of the Master. He trained my mind to filial piety, and set before me the examples of the ancient kings. I felt a pleasure in his instructions; but when I went abroad, and saw the people in authority, with their umbrellas and banners, and all the pomp and circumstance of their trains, I also felt pleasure in that show. These two things assaulted each other in my breast. I could not determine which to prefer, and so I wore that look of distress. But now the lessons of our Master have penetrated deeply into my mind. My progress also has been helped by the example of you my fellow disciples. I now know what I should follow and what I should avoid, and all the pomp of power is no more to me than the dust of the ground. It is on this account that I have that look of fullness and satisfaction." Min Sun was one of Confucius's most favourite students. He was distinguished for his moral purity and his love and respect for his parents. His mother died when he was young; and, after his father remarried, he was raised by his stepmother. Under her care, he was abused and mistreated. His stepmother, during winter, would line her own sons' clothes with warm cotton, while she would line his clothes with weeds. One day, while taking his father out in a carriage, he almost succumbed to the cold. When his father learned what had happened, he went back to throw his wife out of the house. However, Min Sun said, "If mother leaves, there will be three of your sons who go cold, but if she stays, then only one will suffer." His stepmother was touched by his kindness and never mistreated him again. His place in the Temple of Confucius is on the first place on the east, among "The Wise Ones", immediately following the Four Assessors.
Nan Rong (南容) or Nangong Kuo (南宮括) : a native of the state of Lu, and one of the disciples of Confucius. His courtesy name was Zirong (子容) and as Nangong Tao (南宮縚). Once, while he was serving Duke Ai of Qin, a fire broke out at the palace. While others attempted to secure the contents of the treasury, Nangong directed his efforts to saving the palace library, and it was because of his efforts that numerous ancient texts (possibly the most important being the Rites of Zhou) survived. His tablet in the Temple of Confucius is on the east, next to Yuan Xian's. About Confucius' niece, she was a daughter of his only one brother, Mengpi, who was the son of Confucius' father's concubine from a previous marriage. Born with a clubfoot and to a woman who was driven out of the family after her husband remarried, he was likely a marginalized figure, yet Confucius referred to him as his “older brother.” And by the time his daughter was of a marriageable age, Mengpi was probably dead, and so Confucius assumed the responsibility of finding her a husband of worthy qualities. Nan Rong must have been vigilant with speech because he realized the trouble a slip of the tongue could cause, which explains why he “manages to avoid punishment and execution” even when the moral way is absent in the state.
Nanzi (南子) : a native of Song, married to Duke Ling of Wei in the Spring and Autumn period, and was favoured by her husband. Because her spouse lacked interest in government issues and effectively retired from politics, he left her to conduct the affairs of state for him with his approval. Alongside Fu Hao, Yi Jiang and Queen Dowager Xuan, she is one of only four women noted as influential political players in China prior to Empress Lü, and perhaps the first woman to have ruled a Chinese state.
Peng (彭) : or Peng Zu (彭祖, "Ancestor Peng), a legendary long-lived figure in China. He supposedly lived more than 450 years in the Shang dynasty. Peng Zu was regarded as a saint in Taoism. The pursuit of elixir of life by practitioners of Taoism was highly influenced by Peng Zu. He is well known in Chinese culture as a symbol for longevity, nutrition treatments, and sex therapy treatments. Legend maintains he married more than 100 wives and fathered hundreds of children, as late as in his 450th year. One of his life extending techniques was vitality absorb skill, which purportedly extracts female energy into the male body (harvesting from Yin to supplement Yang) throughout intimacy. He also consumed medical cuisine on a daily basis to sustain life. He ate naturally and used herbs to enrich his nutrition. He was known for cooking excellent ginseng chicken soup. Chinese people believe that his long life, good health, and sexual energy were attributed to the food he ate. His life style emphasized meditation. He was viewed as one of the pioneers of Qigong. The place where he lived and died was called Peng Shan (彭山, "Peng Mountain"), from which the district was named (in Sichuan Province, China). His shrine, tomb, and statue are preserved in Pengshan District. There is a Peng Zu Festival every year for people to pay respects to his legacy and pray for healthier, happier, and longer lives. His pictures hang in houses all over China and are popular birthday gifts for senior citizens. Confucius ventured to compare himself with Peng Zu, though he knew he could not have a long life like Old Peng, because records of the past allowed him to imagine and to reflect on human history for tens and hundreds of years at a time, which in his mind was no different from having been given those years in real life.
Pi Chen (裨諶) : an officer of the state of Zheng. He was recruited by Zichan. The record says. This man “was good at strategizing,” but ideas would come to him only “when he worked in the wild” because his mind “would draw a blank when he was in the city.”
Priest Tuo (鮀) : an official of Wei, but of a much lower rank than Song Zhao. Priest Tuo was skillful in speech, he looked after the ancestral temple.
Prince Jing(荊) of Wei(衛 ): or Gongzi Jing (公子荆), a prince of Wei State in the Spring and Autumn Period of China, was the son of Duke Xiang of Wei. Prince Jing of Wei fit the idea of the virtuous rich, for he had restraint—he understood ritual propriety—even after his wealth had swelled. A remark attributed to Prince Zha of Wu, a man known for his astute judgment of human character, supports Confucius’ appraisal of Prince Jing. Prince Zha called Prince Jing of Wei a “gentleman.”
Prince Jiu (糾) : son of Duke Xi of Qi and half brothers of Duke Huan.
Prince Zhao (朝) of Song (宋) : or Song Zhao, a handsome man, the stud, the lothario, of the late Spring and Autumn period. Women found him irresistible, but he, too, had a roving eye and was a transgressor. The wives of both Duke Xiang and Duke Ling of Wei had relationships with him while he served as counselor in their husbands’ court.
Qidiao Kai (漆雕開) : a native of the State of Cai, and one of the major disciple of Confucius. His courtesy names were Zikai (子開), Ziruo (子若), and Zixiu (子修/脩). He was 11 years younger than Confucius. Confucius was pleased with him for his modesty and for his realistic assessments of himself and other people. Qidiao Kai started his own school, which developed into one of the eight branches of Confucianism identified by Han Fei. In Confucian temples, Qidiao Kai's spirit tablet is placed in the outer court, beyond those of the Four Assessors and Twelve Wise Ones, and next to that of Shang Qu.
Qu Boyu (蘧伯玉) : a counselor in the state of Wei during the Spring and Autumn Period. The records in the Zuo Commentary say that when the chief counselors of Wei drove their ruler out in 559 BCE , one of them said to Qu Boyu, who was a young man at the time, "You know well about the tyranny and the cruelty of our ruler. [We expelled him] for fear that the state’s altar of grain and soil might be overturned. So what are your plans?” Qu Boyu said in response, “Aruler has the full authority of his state, and so who among his subjects would dare to oppose him? And even when one opposes him and topples him, how would one know [that the new ruler] is any better [than the old]?” Thereupon, he got ready to leave, and he exited from the nearest gate. Some twelve years later, on the occasion when the chief counselors were thinking of taking their ruler back, Qu Boyu again decided to get out of Wei. Each time, it seems, he did not stay away for long, and because he lived into his nineties, his tenure in government also had a long stretch. Confucius’ admiration for him is unmistakable, and, in Li Baonan’s view, he seemed to feel that Qu Boyu was worthier than Shi Yu because while ‘Shi Yu was upright in his conduct,” “Qu Boyu tried to keep the Way upright.”
Ran Qiu (冉求) : one of the disciples of Confucius, noted among Confucius's students for his versatile abilities and many talents. His courtesy name was Ziyou (子有). Zigong said that he was "respectful to the old and kind to the young; attentive to guests and visitors; fond of learning and skilled in many arts; diligent in his examination of things." After studying with Confucius Ran Qiu took an official position working for the ministers who had usurped power in Lu, but did not himself have enough power or ability to influence his employers to follow a more ethical course of action. Later, it was by the influence of Ran Qiu that Confucius was finally able to return to Lu. His place in the Temple of Confucius is third among "The Wise Ones", to the west.
Ran Yong (冉雍) : a native of the State of Lu, and one of the prominent disciples of Confucius. His courtesy name was Zhonggong (仲弓). He was 29 years younger than Confucius, and was from the same clan as Ran Geng and Ran Qiu, two other prominent disciples of Confucius. He was of the same age as Ran Qiu. Despite being born to a father of lowly status, but the Master declared that this was not to be counted against him, to detract from his admitted excellence. He had a reputation for moral integrity, but not for being an eloquent speaker. In Confucian temples, Ran Yong's spirit tablet is placed the second among the Twelve Wise Ones, on the east.
Ru Bei (孺悲) : a native of Lu State, probably someone in power but no information about him survive.
Shao Hu (召忽) : one of the two attendants of Prince Jiu of Qi, the other was Guan Zhong. Shao Hu committed suicide right after his lord was killed, but Guan Zhong did not.
Shaolian (少連) : a virtuous man who compromised and suffered insults in the process; still, he succeeded in preserving his virtue. He end up withdrew from the world. Shaolian was probably an officer, but no information about him survive.
Shen Cheng (申棖) : one of Confucius’ disciples, also known as Shen Dang (申黨). His styled name was Zhou (周). His tablet is the 31st, east.
Shi Shu (世叔) : an officer of the state of Zheng. He was selected by Zichan due to his capability.
Shi Yu (史魚) : a counselor in the state of Wei during the Spring and Autumn Period. According to Han Ying’s Commentary to the Book of Poetry, Shi Yu, before he died, instructed his son to have his funeral conducted in the secondary hall and not in the main hall with the full rites. The reason for this, he said, was that he had failed as an advisor to the ruler, on account of which, a worthy man like Qu Boyu was not advanced and an unworthy man like Mi Zixia was not dismissed. It showed that Shi Yu was straight as an arrow even on his deathbed.
Shun (舜) : a legendary leader of ancient China, regarded as one of the Three Sovereigns and Five Emperors being the last of the Five Emperors. He lived sometime between 2,294 and 2,184 BCE. Shun received the mantle of leadership from Emperor Yao at the age of 53, and then died at the age of 100 years. Before his death Shun is recorded as relinquishing his seat of power to Yu (禹), the founder of the Xia Dynasty. Shun's capital was located in Puban (蒲阪), presently located in Shanxi). After ascending to the throne, Shun offered sacrifices to the god Shang Di (上帝), as well as to the hills, rivers, and the host of spirits (神). Then he toured the eastern, the southern, the western, and the northern parts of the country; in each place he offered burnt-offering to Heaven at each of the four peaks (Mount Tai, Mount Huang, Mount Hua and Mount Heng), sacrificed to the hills and rivers, set in accord the seasons, months, and days, established uniform measurements of length and capacities, and reinforced ceremonial laws. Shun divided the land into twelve provinces, raising altars upon twelve hills, and deepening the rivers. He dealt with Four Perils: banishing Gonggong to You Prefecture, confining Huan-dou (驩兜) on Mount Chong (宗山), imprisoning Gun a prisoner till his death on Feather Mountain (羽), and driving the San-Miao into San-Wei.
Shusun Wushu (叔孫武叔) : a chief counselor in the court of Lu and a member of the hereditary Shusun family.
Sima Niu (司馬牛) or Sima Geng (司馬耕) : a native of Song from a hereditary noble family, and one of the disciples of Confucius. His courtesy names were Niu (牛) and Shugeng (黍耕). He was the brother of Huan Tui, a minister of military affairs from Song, who at one time tried to waylay Confucius when Confucius traveled through that state. This Huan Tui was a favorite of the ruler of Song, but he let his ambition get ahead of his sense of duty. And so at the height of his career, he decided to challenge the authority of his lord. Sima Niu learned about his brother’s plan before it became unraveled, and he did not know what to do: whether to keep the plan a secret and thereby “bring disaster to his state,” or to inform on his brother and “let his whole clan be exterminated.” Confucius knew about the problem Sima Niu faced and so when the latter asked about humanity, Confucius assured him that it was all right to "reluctant to speak"—this, he said, was in fact a sign of one’s humanity. In the Temple of Confucius his tablet follows that of Qidiao Kai.
Taibo (泰伯) : or Wu Taibo, King Wen’s uncle and King Wu’s granduncle—therefore, an ancestor of the Zhou royal family. He was the oldest son of the Zhou chieftain Tai Wang and was heir to his father’s position. But he realized that his younger brother, Ji Li, was a worthy man, and that Ji Li’s own son, the future King Wen, possessed the disposition of a sage, and so he relinquished his right to become the head of the Zhou tribe to Ji Li. This gave Ji Li’s son and grandson a chance to realize their potential, which they did as founders of a new dynasty. Tai Bo wished to have his brother established as heir but lacked the authority, and so when his father, Tai Wang, fell ill, he used this opportunity to go to the regions of Wu and Yue [in the east] to gather herbal medicine for him. After Tai Wang died, he did not return home, thus letting his brother Ji Li be the presiding mourner. This was the first time he relinquished his right. After Ji Li informed him of the date of the funeral for their father, Tai Wang did not hasten home for it. This was the second time he relinquished his right. After he declined to attend the funeral, he cut his hair and tattooed his body [thus following the customs of his adopted land]. This was the third time he relinquished his right. The most remarkable thing about his yielding his right three times was the fact that he kept his deed hidden, and so ‘without giving the people a chance to praise him.’ What distinguished Tai Wang from the rest was not that he yielded his right three times, but that he kept what he did out of sight, and this, was the reason why Confucius thought that "his moral power was supreme".
Tang (湯) : or Cheng Tang (born Zi Lü), recorded on oracle bones as Tai Yi (太乙) or Da Yi (大乙), was the first king of the Shang dynasty. Traditionally considered a virtuous ruler, as signified with the common nickname of "Tang the Perfect" given to him. He overthrew Jie, the last ruler of the Xia dynasty.
Tantai Mieming (澹臺滅明) : a native of Wucheng in the State of Lu and one of the major disciple of Confucius. His courtesy name was Ziyu (子羽), and 39 years younger than Confucius. He was excessively ugly, and Confucius thought poorly of his talents following consequence his first meeting with him, but he proved to be a morally upright person. After graduating from the school of Confucius, he moved south to the Yangtze River region and started his own school with 300 students. He became an important transmitter of Confucian thoughts, and was famous among the rulers of states. When Confucius learned of Ziyu's success, he remorsefully said: "I used to judge a person by his speech and erred in Zai Yu; I used to judge a person by his appearance and erred in Ziyu." in the Temple of Confucius his tablet is placed on the second, east, in the outer court, beyond that of the "Assessors" and "Wise Ones".
Wangsun Jia (王孫賈) : a chief counselor and a commander in the Wei army. He had influence in the public arena, in both political and military world.
Weisheng Gao (微生高) : a native of Lu State, who was so trustworthy that when a woman failed to show up for a date under a bridge and the water began to rise, instead of leaving, he wrapped his arms around the pillar of the bridge and was drowned. Confucius, however, had doubts about him, yet from his description here, Weisheng Gao seems to have done a nice thing. For it would have been much simpler for this man to tell the person who came to borrow vinegar that he did not have any and send him away than to go to the trouble of asking for it from a neighbor and then giving it to that person. Confucius was weighing the question of whether Weisheng Gao was upright because he had a reputation for being “upright.” By not telling the person who asked him for vinegar that the vinegar came from a neighbor, Confucius says, he was being dishonest. And why did Confucius stress the seriousness of an incident that seems like a trifle? Because he believed that a person’s conduct in ordinary life was a reflection of his character.
Weisheng Mu (微生畝) : an elder that Confucius met during his peripatetic years, when he was wandering from place to place in search of a position.
Wuma Qi (巫馬期) : aka Wuma Shi (巫馬施), either a native of Chen or of Lu, and one of the disciples of Confucius. His courtesy name was Ziqi (子期 or 子旗). He was 30 years younger than Confucius. On one occasion, when Confucius was about to set out with a company of the disciples on a journey, he told them to take umbrellas. Later that day it rained heavily, and Wuma asked Confucius, "There were no clouds in the morning; but after the sun had risen, you told us to take umbrellas. How did you know that it would rain?" Confucius replied, "The moon last evening was in the constellation Pi, and is it not said in the Shijing, 'When the moon is in Pi, there will be heavy rain?' It was thus I knew it." In the Temple of Confucius his tablet is on the east side, next to that of Sima Gang.[
Yan Hui (顏回) : a native of the Lu State and one of the disciples of Confucius. His father Yan Wuyou (Yan Lu) was one of the earliest disciples of Confucius. His courtesy name was Ziyuan (子淵). He was Confucius's favorite student, and was younger than Confucius by 30 years. He became Confucius's disciple when he was very young. "After I got Hui," Confucius once said, "the disciples came closer to me." Confucius once traveled to Nang Hill with three of his favourite students, Hui, Zilu, and Zigong, and asked them each to tell him their different aims, after which he would choose between them. After Zilu's answer, Confucius said, "It marks your bravery." After Zigong's answer, Confucius said, "It shows your discriminating eloquence." Yan Hui spoke last, saying "I should like to find an intelligent king and sage ruler whom I might assist. I would diffuse among the people instructions on the five great points, and lead them on by the rules of propriety and music, so that they should not care to fortify their cities by walls and moats, but would fuse their swords and spears into implements of agriculture. They should send forth their flocks without fear into the plains and forests. There should be no sunderings of families, no widows or widowers. For a thousand years there would be no calamity of war. Yu would have no opportunity to display his bravery, or Ts'ze to display his oratory." After hearing Yan Yui's answer, Confucius said, "How admirable is this virtue!". Yan Hui was very introverted. When Hui was 29, his hair turned completely white, and at age 32 he died. Hui's place is on the east of the sage. He is considered the first of the Four Assessors, the most senior disciple of Confucius.
Yan Lu (顏路) or Yan Wuyou (顏無繇) : a native of the state of Lu, and one of the earliest disciples of Confucius. Yan Lu was born in 545 BCE, only six years younger than Confucius. He was the father of Yan Hui, Confucius' favourite disciple. When his son Yan Hui died in 481 BCE, Yan Lu asked Confucius to sell his carriage to buy an exterior coffin for Yan Hui. Although Yan Hui was Confucius' favourite disciple who he mourned greatly, Confucius insisted on adhering to ritual proprieties. He said as a member of the shi class (between the aristocracy and the common people), Yan Hui was to be buried with a single layer of coffin, and that was how he buried his own son, Kong Li. Confucius added that as a member of the dafu (minister) class, it was ritually improper for him to walk on foot for official business. In Confucian temples, Yan Lu's spirit tablet is placed in the hall of Confucius' ancestors, opposite that of Zeng Dian.
Yan Ying (晏嬰) : a Chinese philosopher and minister of the state of Qi during China's Spring and Autumn Period. An elder contemporary of Confucius, Yanzi has been described as "by far the most creative thinker of the Chunqiu age". He is traditionally credited with the Warring States annal Yanzi Chunqiu, the Annals of Master Yan. “It is usually the case that the longer you know a person the less respect you will have for him. But this was not true with Master Yan. Though he could have known the person for a long time, his respect of him was like that in the beginning.”
Yang Fu (陽膚) : a disciple of Master Zeng.
Yang Huo (陽貨) : a retainer in the Jisun family. He dominated the politics of Lu from 507 to 502 BCE. At the height of his power, he took a huge risk in attempting to have his own lord, the head of the Jisuns, eliminated, but his plan went awry: another hereditary family came to the Jisuns’ rescue and defeated his army in the capital of Lu. Confucius’ meeting with Yang Huo must have happened sometime before 502 BCE, when Yang Hu owas still making preparations for an all-out assault on the governing elites of Lu. Thus it is strange that this man should be the one to give Confucius a lecture for "keeps his talents for himself while his country is going astray". Confucius must have been aware of the insincerity of his plea, for Yang Huo cared only for his own interests. His call for Confucius to serve the state was a call for Confucius to serve him, and for this reason Confucius had been dodging his approach until they bumped into each other by chance. Even then—even when Yang Huo was trying to persuade Confucius to join him—he behaved like a bully, but in the end he managed to wring only a vague answer out of Confucius.
Yao (堯) : a legendary Chinese ruler, one of the Three Sovereigns and Five Emperors. He lived sometime between 2,356 – 2,255 BCE. His ancestral name is Yi Qi (伊祁) or Qi (祁), clan name is Taotang (陶唐), given name is Fangxun (放勳), as the second son to Emperor Ku and Qingdu (慶都). He is also known as Tang Yao (唐堯). Yao became the ruler at 20, and in his 73rd year of reign, Yao abdicated and passed his throne to Shun the Great, to whom he had given his two daughters in marriage, and continued to live during Shun's reign for another 28 years. It was during the reign of Emperor Yao that the Great Flood began, a flood so vast that no part of Yao's territory was spared, and both the Yellow River and the Yangtze valleys flooded. The alleged nature of the flood is shown in the following quote: "Like endless boiling water, the flood is pouring forth destruction. Boundless and overwhelming, it overtops hills and mountains. Rising and ever rising, it threatens the very heavens. How the people must be groaning and suffering!"
Yi (羿) : or Hou Yi (后羿), a legendary tribal leader of ancient China, famous for his archery skill. According to the Bamboo Annals, Hou Yi attacked the Xia dynasty during the first year of King Taikang's reign, occupying the Xia capital Zhenxun while Taikang was hunting beyond the Luo River. Once he was crowned king, he became a tyrant and subjugated his people. He was killed by his own chancellor, Han Zhuo.
Yi Yin (伊尹) : born Yī Zhì (伊挚), also known as A Heng (阿衡)), a Chinese politician who served as a minister of the early Shang dynasty and one of the honoured officials of the era. He helped Tang of Shang, the founder of the Shang dynasty, to defeat King Jie of Xia. According to legend, Yi was a slave of a man named Youshen (有莘). When Youshen's daughter married Tang of Shang, he became Tang's slave. He was gifted in cooking, so Tang made him his chef. While he served Tang his meals, he used this opportunity to analyse the current issues of the time, such as the bad points of Jie of Xia. He also proposed his plan to overthrow Jie of Xia. He earned Tang's trust, became Tang's right-hand man and was made 'Yin(尹)'.
Yiyi (夷逸) : a virtuous man who withdrew from the world, became hermit and gave up speech in order to remain pure.
You Ruo (有若) : a native of Lu State, and one of the disciples of Confucius. His courtesy name was Ziruo (子若), and 43 younger than Confucius. He was noted among Confucius's students for his great memory and fondness for antiquity. Because You Ruo looked and sounded like Confucius, after Confucius died the rest of his disciples wanted to defer to You Ruo as if he was Confucius, but after Zeng Shan objected they abandoned this idea. In the Temple of Confucius, the tablet of You Ruo is the sixth on the east side, among "The Wise Ones".
Yu (禹) : aka Yu the Great (大禹) or Yu the Engineer, a legendary king in ancient China who was famed for "the first successful state efforts at flood control," his establishment of the Xia dynasty which inaugurated dynastic rule in China, and his upright moral character. He figures prominently in the Chinese legend titled "Great Yu Controls the Waters" (大禹治水). Yu and other "sage-kings" of ancient China were lauded for their virtues and morals by Confucius and other Chinese teachers. He is one of the few Chinese monarchs who is posthumously honored with the epithet "the Great". During the reign of Emperor Yao, the Chinese heartland was frequently plagued by floods that prevented further economic and social development. Yu's father, Gun, was tasked with devising a system to control the flooding. He spent more than nine years building a series of dikes and dams along the riverbanks, but all of this was ineffective, despite (or because of) the great number and size of these dikes and the use of a special self-expanding soil. As an adult, Yu continued his father's work and made a careful study of the river systems in an attempt to learn why his father's great efforts had failed. Collaborating with Hou Ji, a semi-mythical agricultural master, Yu successfully devised a system of flood controls that were crucial in establishing the prosperity of the Chinese heartland. Instead of directly damming the rivers' flow, Yu made a system of irrigation canals which relieved floodwater into fields, as well as spending great effort dredging the riverbeds. Yu is said to have eaten and slept with the common workers and spent most of his time personally assisting the work of dredging the silty beds of the rivers for the thirteen years the projects took to complete. The dredging and irrigation were successful, and allowed ancient Chinese culture to flourish along the Yellow River, Wei River, and other waterways of the Chinese heartland. Emperor Shun, who reigned after Yao, was so impressed by Yu's engineering work and diligence that he passed the throne to Yu instead of to his own son. Yu is said to have initially declined the throne, but was so popular with other local lords and chiefs that he agreed to become the new emperor, at age 53. Yu was similar to Shun that they did not seek to possess the empire (the empire was handed to them); that they knew how to use the right men to help them govern and so it was as if they did not govern at all; or that they thought nothing of what they possessed and never claimed to have owned the empire even though they were its rulers. They saw himself as the empire’s caretaker, not its master.
Yuan Rang (原壤) : an unbridled young man in Confucius's home village, whom Confucius had known nearly all his life, which might be the reason why he could speak to him so bluntly. Yuan Rang would not have minded, he knew that Confucius meant no harm even though the words were harsh, and he probably had heard them before. Confucius tapped him on the shin to remind Yuan Rang to kneel instead of squatting. Squatting with one’s legs spread apart and a slumped back was considered unseemly. It lacked the alertness that the body could project if it was in the kneeling position with legs close together and a straight back, which, in the context of ritual practice, was regarded as the correct way to greet a guest.
Yuan Xian (原憲) : a Chinese philosopher who was a major disciple of Confucius. His courtesy name was Zisi (子思), and 36 years younger than Confucius. Yuan Xian was Confucius' chief household officer when Confucius served as Minister of Justice of Lu. After the death of his master, Yuan Xian moved to the State of Wey, where he lived in obscurity and poverty. He was noted for his purity and modesty, and for his happiness in the principles of the Master while suffering deep poverty. His tablet in the Temple of Confucius is next to that of Ziyu. The fourteenth chapter of the Analects was traditionally attributed to his disciples.
Yuzhong (虞仲) : also known as Zhongyong (仲雍), the second ruler of the ancient Chinese State of Wu. His ancestral name was Ji (姬), given name was Yong, and Zhong refers to his rank as the second son of King Tai of Zhou. According to traditional Chinese history, the youngest son of King Tai Jili was so renowned for his wisdom that Yuzhong and his elder brother Taibo voluntarily renounced their claims to the throne of Zhou and left instead to found the state of Wu near the mouth of the Yangtze. They settled at Meili and improved the agriculture and irrigation systems of the local tribes. Taibo became the first king of Wu, but he left no children and was succeeded by his brother Zhongyong. The future kings of Wu were his descendants.
Zai Yu (宰予) : a native of Lu State and one of the disciples of Confucius. His courtesy name was Ziwo (子我), and his age is unknown. He was stubborn at first, and cared much about how he looked. He had "a sharp mouth", according to Sima Qian. Once, when he was at the court of Chu on some commission, King Chao offered him an easy carriage adorned with ivory to return to Confucius. Yu replied, "My Master is a man who would rejoice in a government where right principles were carried out, and can find his joy in himself when that is not the case. Now right principles and virtue are as it were in a state of slumber. His wish is to rouse and put them in motion. Could he find a prince really anxious to rule according to them, he would walk on foot to his court and be glad to do so. Why need he receive such a valuable gift as this from so great a distance?" Confucius later commended Zai Yu for this reply. Zai Yu was a good talker—he “excelled in speech.” He was smart and perceptive but a bit lazy; he asked tough questions with difficult follow-ups, all of which were reasons for irritation. He might have been like rotten wood and a wall of mud and dung, but he was not beyond improvement. He took service in Qi, and was the chief magistrate governing the Qi capital of Linzi. While employed in Qi he joined with Tian Chang in a rebellion. After this rebellion was suppressed, his actions led to the destruction of his extended family and made Confucius ashamed of him. His place in the Temple of Confucius is second among "The Wise Ones", to the west.
Zang Sunchen (臧孫辰) : also known as Zang Wenzhong (臧文仲), a counselor and chief advisor to Duke Zhuang of Lu in the 6th century BCE . People at the time thought that he had an uncanny ability to foretell the future from what he knew and what he observed, and they called him “wise”, but Confucius disagreed. The great tortoise, which its shell used for divination, was placed in his charge because he was the chief counselor, and he “housed” it in the ruler’s temple, but to impress the gods and to entice them to come to the temple, he had “the capitals of the pillars carved in the shape of mountains and the rafters’ posts decorated with duckweed design.” This he should not have done because such adornments were the prerogatives of the Zhou king and not of a regional ruler.
Zang Wuzhong (臧武仲) : a Lu politician and the head of the Zangsun (臧孫) clan. In 550 BCE, both the Jisun and the Mengsun clans had their designated heirs changed to a younger son. In particular, Jisun Su replaced Gongchu with Jisun He with the aid of Zang Wuzhong. Then, Gongchu aided Zhongsun Jie, a younger son of Zhongsun Su and the future Count Xiao of Mengsun, to become his heir, replacing Mengsun Zhi. After Zhongsun Su's death and Zhongsun Jie's becoming of the head of the Mengsun clan, he, unfriendly with Zang Wuzhong, forced him into exile on the pretext that he was not allowing Zhongsun Su to be properly buried. Zang Wuzhong first went to Zhu. He, himself a younger son of his father, sent Zang Jia, his elder brother born to a different mother, a turtle to petition the Lu court to make him the next head of the Zangsun clan. Zang Jia then sent the turtle to Zang Wei, his younger brother of the same mother to submit the petition on his behalf, but Zang Wei used it to petition the succession for himself. Zang Wuzhong acquiesced to the status quo, and then fled to Qi. Confucius later commented, "It is indeed difficult to be wise. For someone with Zang Wuzhong’s wisdom to find no place in Lu, there should yet be a reason. What he did went against the right order, and in his dealings with others he did not show empathy."
Zeng Dian (曾點) : a native of South Wu City in the State of Lu, and one of the earliest disciples of Confucius. Zeng Dian was born in 546 BCE, only five years younger than Confucius. His courtesy name was Zeng Xi (曾皙). He was the father of Zeng Shen, or Master Zeng, one of the most prominent disciples of Confucius. He is known for which he expressed his ambition as no more than being content with daily life. In Confucian temples, Zeng Dian's spirit tablet is placed in the hall of Confucius' ancestors.
Zeng Shen (曾參) : a native of South Wu in Lu, and one of the disciples of Confucius. His courtesy name was Ziyu, he was 46 years younger than Confucius. When he was 16 he was sent by his father into Chu, where Confucius was then teaching, to learn under the sage. Confucians later considered him to be his second most senior student, after Yan Hui. Zigong said of him, "There is no subject which he has not studied. His appearance is respectful. His virtue is solid. His words command credence. Before great men he draws himself up in the pride of self-respect. His eyebrows are those of longevity." He was noted for his filial piety, and after the death of his parents he could not read the rites of mourning without being led to think of them and being moved to tears. He was a voluminous writer. He composed ten books, compiled in the Rites of the Elder Tai (大戴禮). He was said to have composed and/or edited the Classic of Filial Piety under the direction of Confucius.
Zhi (摯) : the Grand Musician of Lu State. He probably knew Confucius well. Music had always been a part of ritual pageant in the Zhou court and in the courts of the regional rulers. Such a concert would start with a song—the grand musician would sing, accompanied by an ensemble of wind instruments called the sheng—and it would conclude with six poems from the Book of Poetry, beginning with The Ospreys and performed with a full chorus and an orchestra of pipes and strings, bamboo and brass. Thus Confucius describes music as "what fullness flows to the ear!".
Zhou Ren (周任) : a historian of ancient China.
Zhouxin (紂辛) : same person as Di Xin of Shang (商帝辛) or King Shou of Shang (商王受), the last king of the Shang dynasty of ancient China. In the Records of the Grand Historian, Sima Qian wrote that Zhouxin, in the early part of his reign, had abilities which surpassed those of the ordinary man, and was quick-witted and quick-tempered. According to legend, he was intelligent enough to win all of his arguments, and he was strong enough to hunt wild beasts with his bare hands. He was the younger brother of Zi Qi (子啓) and Zi Yan (子衍) (later rulers of Zhou's vassal state Song) and father of Wu Geng. His father Di Yi had two brothers, Ji Zi and Bi Gan. Zhouxin added to the territory of Shang by battling the tribes surrounding it, including the Dongyi to the east. A significant amount of information regarding A significant amount of information regarding Zhouxin's life had been falsified by following dynasties. Thus, many modern-day historians believe that he was, in fact, reasonable and intelligent, without several of the cruelties attributed to him. The following are accounts of him written in records published in the millennium following his death, during which many misconceptions surrounding him arose. In his later years, Zhouxin gave himself over to drinking, women, and abandoned morals, preferring these to the proper governance of the country, and ignored almost all affairs of state. According to Sima Qian, he even hosted festive orgies, where many people engaged in immoral things at the same time with his concubines and created songs with crude (erotic) lyrics and poor rhythm. In legends, he is depicted as having come under the influence of his wicked wife Daji, and committing all manner of evil and cruel deeds with her. One of the most famous forms of entertainment Zhouxin enjoyed was the "Alcohol Pool and Meat Forest". A large pool, big enough for several canoes, was constructed on the Palace grounds, with inner linings of polished oval-shaped stones from the seashores. This allowed for the entire pool to be filled with alcohol. A small island was constructed in the middle of the pool, where trees were planted, which had branches made of roasted meat skewers hanging over the pool. This allowed Zhouxin and his friends and concubines to drift on canoes in the pool. When they thirsted, they reached down into the pool with their hands and drank the wine. When they hungered, they reached up with their hands to eat the roasted meat. This was considered one of the most famous examples of decadence and corruption of a ruler in Chinese history. According to the Records of the Grand Historian, in order to please Daji, he created the "Punishment of burning flesh with a hot iron (炮格之刑)". One large hollow bronze cylinder was stuffed with burning charcoal and allowed to burn until red-hot; then prisoners were made to hug the cylinder, which resulted in a painful and unsightly death. Zhouxin and Daji were known to get highly aroused after watching such torture. Victims ranged from ordinary people and prisoners to high government officials, such as Mei Bo. In order to fund Zhouxin's heavy daily expenses, heavy taxes were implemented. The people suffered greatly, and lost all hope for the Shang dynasty. Zhouxin's brother Wei Zi tried to persuade him to change, but was rebuked. His uncle Bi Gan similarly remonstrated with him, but Zhouxin had his heart ripped out so he could see what the heart of a sage looked like. When his other uncle Ji Zi heard this, he went to remonstrate with the kingly nephew and, feigning madness, was imprisoned.
Zhuan (僎) : a retainer of Gongshu Wenzi.
Zhuangzi (莊子) : a man well known in Confucius’ time for his strength and bravery. He could wrestle two tigers at a time, but he also had a tendency to go too far even when his intentions were good. This was how he met his death: in order to prove his loyalty to the ruler, he charged the enemy time and again, even after his ruler had told him to stop, and he was cut down after he had killed seventy men.
Zichan (子產) : also known as Gongsun Qiao (公孫僑), a Chinese statesman during the late Spring and Autumn period. From 543 BCE until his death in 522 BCE, he served as the chief minister of the State of Zheng. As chief minister of Zheng, a notable and centrally-located state, Zichan faced aggression from powerful neighbors without and a fractious domestic politics within. He led as Chinese culture and society endured a centuries-long period of turbulence. Governing traditions were then unstable and malleable, institutions battered by chronic war, and emerging new ways of government sharply contested. Under Zichan the Zheng state prospered. He introduced strengthening reforms and met foreign threats. His statecraft was respected by his peers and reportedly appreciated by the people. “Within Zichan’s administration, distinctions were observed between urban and agrarian societies. People above and people below had separate responsibilities. The farmlands had proper boundaries and irrigation ditches, and every five families were organized into a unit.”
Zifu Jingbo (子服景伯) : an officer of Lu.
Zigao (子高) or Gao Chai (高柴) : a native of Qi, and one of the major disciples of Confucius. Zigao was born in 521 BCE as a member of the noble house of Gao, 30 years younger than Confucius. He was said to be very ugly and dwarfish in stature, not even six chi tall (about 1.4 metres. Confucius considered him possessed an innocent, an uncomplicated, mind. Zigao served as a city magistrate in the State of Lu, and later accompanied Zilu, another prominent disciple of Confucius, to serve in the government of the neighbouring State of Wei. In 480 BCE, Prince Kuaikui plotted a coup d'etat and took over the throne of Wei. Zigao urged Zilu to flee from the turmoil, but Zilu, determined to protect his lord Kong Kui, refused and was killed. Gao Chai escaped to safety. When Gao Chai served as a judge in Wei, he once condemned a criminal to the punishment of having his foot cut off. When he was later fleeing the state, the same man saved his life. Confucius praised Gao's ability to administer harsh justice with benevolence, so as to prevent resentment from the people he punished. In Confucian temples, Zigao's spirit tablet is placed in the outer court, beyond those of the Four Assessors and Twelve Wise Ones, and next to that of Gongxi Ai.
Zigong (子貢) : a native of Wei State and one of the disciples of Confucius. His original name was Duanmu Ci (端木賜), he was 31 years younger than Confucius. He had mental sharpness and ability, and appears in the Analects as one of the most forward talkers among Confucius's students. Confucius said, "From the time that I got Ci, scholars from a distance came daily resorting to me." Zigong was a merchant who later became wealthy through his own efforts, and developed a sense of moral self-composure through the course of his work. When he first came to Confucius he quickly demonstrated an ability to grasp Confucius's basic points, and refined himself further through Confucius's education. He is later revealed to have become a skillful speaker and an accomplished statesman, but Confucius may have felt that he lacked the necessary flexibility and empathy towards others necessary for achieving consummate virtue: he once claimed to have achieved Confucius's moral ideal, but was then sharply dismissed by the Master; later he is criticized by Confucius for being too strict with others, and for not moderating his demands with an empathic understanding of others' limitations. He is one of the Confucius's students most commonly referred to in the Analects. Duke Ching of Qi once asked Zigong how Confucius was to be ranked as a sage, and he replied, "I do not know. I have all my life had the sky over my head, but I do not know its height, and the earth under my feet, but I do not know its thickness. In my serving of Confucius, I am like a thirsty man who goes with his pitcher to the river, and there he drinks his fill, without knowing the river's depth." After studying with Confucius, Zigong became Commandant of Xinyang, and Confucius gave him this advice: "In dealing with your subordinates, there is nothing like impartiality; and when wealth comes in your way, there is nothing like moderation. Hold fast these two things, and do not swerve from them. To conceal men's excellence is to obscure the worthy; and to proclaim people's wickedness is the part of a mean man. To speak evil of those whom you have not sought the opportunity to instruct is not the way of friendship and harmony." After leaving Confucius, Zigong served in high offices in both in Lu and Wei, and finally died in Qi. Following Confucius's death, many of the disciples built huts near their Master's grave, and mourned for him three years, but Zigong remained there, mourning alone for three years more. His place in the Temple of Confucius is third among "The Wise Ones", to the east of the Assessors.
Zijian (子賤) : a native of Lu, and one of the disciples of Confucius. His original name was Fu Buqi (宓不齊). He was 30 years younger than Confucius. After studying under Confucius he became the Commandant of Danfu, where he succeeded in his position easily. While most people in office complained about not having enough time to learn and to be with friends and family when they were ill or in mourning, Zijian felt differently: he said that being in office gave him a chance to put his learning into practice; that the pressure of an official life forced him to find time to be with his friends and family, thereby helping him to reinforce those bonds. This was the reason why Confucius thought Zijian was a gentleman because "virtue is not solitary; it always has neighbors", and so Zijian could not have acquired his virtue alone—he must have had help from others. When Zijian was put in charge of the district of Shanfu, he was describes as someone who “played the lute all day”, yet “Shanfu was well governed”. Wuma Shi, another disciple of Confucius, had served in the same position and succeeded only with very hard work. Wuma Shi asked Zijian how he managed it so easily, Zijian responded that he knew how “to employ the skills and the strengths of others". Thus Confucius remarks "if there were in truth no gentlemen in Lu, where could Zijian have found the people to help him govern and acquire virtue". Confucius praised Zijian's governing ability, and thought he was fit for higher positions such as a king's or lord's adviser. In the Temple of Confucius his tablet is placed on the second place on the west.
Zilu (子路) : a native of Pian (卞) in Lu State and one of the disciples of Confucius. His original name was Zhong You (仲由). Zilu was of yeren (野人) origin (peasants and commoners living mostly in underdeveloped rural areas, they were considered uncivil people by the upper class guoren (國人), who regarded themselves as cultured citizens living within the walls of larger urban settlements), and only nine years younger than Confucius. At their first interview, Confucius asked him what he was fond of, and he replied, "My long sword." Confucius said, "If to your present ability there were added the results of learning, you would be a very superior man." "Of what advantage would learning be to me?" asked Zilu. "There is a bamboo on the southern hill, which is straight itself without being bent. If you cut it down and use it, you can send it through a rhinoceros's hide: what is the use of learning?" "Yes", said Confucius; "but if you feather it and point it with steel, will it not penetrate more deeply?" Zilu bowed twice, and said, "I will reverently receive your instructions." Confucius later said, "From the time that I got You, bad words no more came to my ears." Confucius admired Zilu for his courage, but was concerned that he might lack other virtues (such as good judgement) that would have balanced this courage, potentially turning Zilu's courage into a vice. After studying with him, Confucius later praised Zilu as his having exceptional administrative ability and being capable of handling duties of national importance. After completing his studies with Confucius, Zilu became chief magistrate of the district of Pu, where his administration commanded the warm commendations of Confucius. His violent death in Wei is accounted in the Zuo zhuan (480 BCE). Zilu's tablet is now the fourth, to the east, from those of the Assessors.
Ziqin (子禽) : a native of Ch'an and one of Confucius’s disciples. His original name was Chan Kang (陳亢).
Zisang Bosi (子桑伯子) : someone Confucius used to pay him a visit and had conversation with. He must be famous or had influence during the ancient time, but no information about him survive.
Ziwen (子文) : a fascinating figure in the accounts of early history. He was born out of wedlock to a young woman who was the daughter of the ruler of Yun. His father was from the Dou family of Chu. Soon after his birth, his maternal grandmother abandoned him in the marshes. Tigers suckled him and kept him alive until his grandfather, the ruler of Yun, found him and brought him home. Consequently his given name was Gouyutu, which in the language of the Chu meant “suckled by the tiger.” Ziwen was first appointed to the position of chief counselor in 664 BCE, at a time when the ruler of Chu had just died and the ruler’s younger brother was assassinated for his untoward conduct against the ruler’s widow. Ziwen did everything he could “to extricate the state of Chu from the crisis it was in” even “at the expense of his own family,” upon which effort he built a reputation as someone who was dedicated to serving the state. And it was in this context that Confucius gave his assessment of Ziwen: that he knew Ziwen was responsible and constant in carrying out his public duty, but that he did not know about this man’s moral interior, which, like everyone else’s, could not possibly have been perfect.
Zixi (子西) : a counselor of the state of Zheng.
Zixia (子夏) : a native of either Wei or Wen State and one of Confucius’s disciples. His original name was Bu Shang (卜商), he was 45 years younger than Confucius and lived to a great age, for in 406 BC (73 years after Confucius's death) he was recorded serving at the court of Prince Wan of Wei, to whom he gave copies of some of the classics. He is represented as an extensively well-read and exacting scholar but one without great comprehension of mind. In the Temple of Confucius, he is placed in the fifth east position, among "The Wise Ones".
Ziyou (子游) : a native of Wu (吳) State and one of the disciples of Confucious. His original name was Yan Yan (言偃). He was 45 years younger than Confucius, and was distinguished for his literary achievements. After studying with Confucius he was made Commandant of Wuchang. While being employed as a government official there he was successful in transforming the character of the people by teaching them ritual propriety and music, and was praised by Confucius. After the death of Confucius, Ji Kang asked Yan how it was possible that Confucius was not as widely mourned as Zichan (a famous Duke of Zheng), after whose death men laid aside their bow rings and girdle ornaments, women laid aside their pearls and earrings, and the sounds of weeping could be heard in the streets for three months. Yan replied, "The influences of Zichan and my Master might be compared to those of overflowing water and those of fattening rain. Wherever the water in its overflow reaches, men take knowledge of it, while the fattening rain falls unobserved." His place in the Temple of Confucius is fourth in the western range of "The Wise Ones."
Ziyu (子羽) : a son of Duke Mu of Zheng (郑穆公), worked as the Master of Protocol in the state of Zheng in the same period as Zichan.
Zizhang (子張) : a native of Chen State and one of the disciples of Confucius. His original name was Zhuansun Shi (顓孫師). He was 48 years younger than Confucius. Zigong said of him: "Not to boast of his admirable merit; not to signify joy on account of noble station; neither insolent nor indolent; showing no pride to the dependent: these are the characteristics of Zhuansun Shi." When he was sick and close to death, he called his son Shanxiang to him, and said, "We speak of his end in the case of a superior man, and of his death in the case of a mean man. May I think that it is going to be the former with me to-day"? In the Temple of Confucius, he is placed in the fifth west position, among "The Wise Ones".
Zuoqiu Ming (左丘明) : either an older contemporary or someone who lived earlier—certainly someone Confucius admired. Probably not the same person as Zuo Qiuming, a Chinese historian in the state of Lu during the same period as Confucius, for one had the doublebarreled surname Zuoqiu and the other did not. However late research of scholars believed they were the same person, and one of Confucius's disciples. But whether it is true or not, is much debated. In the Temple of Confucius his tablet has the 32nd place, east.

_________________________

Deities mentioned in Analects Of Confucius :

God of the house : or door gods, divine guardians of doors and gates in Chinese folk religions, used to protect against evil influences or to encourage the entrance of positive ones.
God of the kitchen : also known as the Stove God, name Zao Jun or Zhang Lang, the most important of a plethora of Chinese domestic gods that protect the hearth and family. The Kitchen God is recognized in Chinese folk religion, Chinese mythology, and Taoism. Zao Jun was originally a mortal man living on earth whose name was Zhang Lang. He eventually became married to a virtuous woman but ended up falling in love with a younger woman. He left his wife to be with this younger woman and, as punishment for this adulterous act, the heavens afflicted him with ill fortune. He became blind, and his young lover abandoned him, leaving him to resort to begging to support himself. Once, while begging for alms, he happened to cross the house of his former wife. Being blind, he did not recognize her. Despite his shoddy treatment of her, she took pity on him and invited him in. She cooked him a fabulous meal and tended to him lovingly; he then related his story to her. As he shared his story, Zhang Lang became overwhelmed with self-pity and the pain of his error and began to weep. Upon hearing him apologize, Zhang's former wife told him to open his eyes and his vision was restored. Recognizing the wife he had abandoned, Zhang felt such shame that he threw himself into the kitchen hearth, not realizing that it was lit. His former wife attempted to save him, but all she managed to salvage was one of his legs. The devoted woman then created a shrine to her former husband above the fireplace, which began Zao Jun's association with the stove in Chinese homes. To this day, a fire poker is sometimes referred to as "Zhang Lang's Leg".

_________________________

Other Beings mentioned in Analects Of Confucius :

Ji (驥) : a famous chariot horse praised for her inner integrity, “gentle and tame,” and her integrity reflects that of the driver, who guides her with deft hands, and so the two are essentially one as they race across the open plains or around the twists of riverbanks. Thus, Confucius said, she is not praised for her strength.
Phoenix or Fenghuang (鳳凰) : mythological birds found in Sinospheric mythology that reign over all other birds. The fenghuang originally consisted of a separate male feng and a female huang as symbols of yin and yang. The male feng represented the yang aspect while the huang represented the yin aspect; and together, the feng and huang image was symbolic of love between husband and wife. According to the Erya's chapter 17 Shiniao, fenghuang is made up of the beak of a rooster, the face of a swallow, the forehead of a fowl, the neck of a snake, the breast of a goose, the back of a tortoise, the hindquarters of a stag and the tail of a fish. The fenghuang's body symbolizes the celestial bodies: the head is the sky, the eyes are the sun, the back is the moon, the wings are the wind, the feet are the earth, and the tail is the planets. The fenghuang is said to have originated in the sun. Its body contains the five fundamental colors: black, white, red, yellow, and green. It sometimes carries scrolls or a box with sacred books. It is sometimes depicted with a fireball. It is believed that the bird only appears in areas or places that are blessed with utmost peace and prosperity or happiness. The appearance of the phoenix and the issuance of a mysterious chart from the Yellow River were thought to auger the rise of a sage and the dawning of a world governed by the kingly way. Confucius’ lament refers either to the fact that he would not be able to live in such a world or to the fact that he was born in the wrong age and so would never be able to realize his potential.

_________________________

Places mentioned in Analects Of Confucius :

Ancestral Temple : refers to Imperial Ancestral Temple dedicated to deified ancestors and progenitors of Zhou dynasty, where sacrificial ceremonies were held on the most important diplomatic gatherings of regional rulers in honor of the Zhou family's ancestors.
Bi (费) : a town in the possession of the Ji family since 659 BCE, when the ruler of Lu gave it to the head of the family as a reward for having successfully defeated an army from a neighboring state. During Confucius’ lifetime, several stewards of this city, who were also the family’s private retainers, using Bi as their base, took up arms against their employer.
Bian (卞) : a district of the state of Lu.
Cai (蔡) : an ancient Chinese state established at the beginning of the Zhou dynasty, rising to prominence during the Spring and Autumn period. Cai is in the central plain, near Chu, Chen and Zheng.
Chen (陳) : a state founded by the Duke Hu of Chen during the Zhou dynasty of ancient China. It existed from c. 1,045 – 479 BCE. It was originally from Taihao (太昊、太皞), the capital of Fuxi's clan. It was south of the Yellow River.
Chu (楚) : an ancient Chinese state during the Zhou dynasty. Their first ruler was King Wu of Chu in the early 8th century BCE. Chu was located in the south of the Zhou heartland and lasted during the Spring and Autumn period. According to legends recounted in Sima Qian's Records of the Grand Historian, the ruling family of Chu descended from the Yellow Emperor and his grandson and successor Zhuanxu. Zhuanxu's great-grandson Wuhui (吳回) was put in charge of fire by Emperor Ku and given the title Zhurong. Wuhui's son Luzhong (陸終) had six sons, all born by Caesarian section. The youngest, Jilian, adopted the ancestral surname Mi. Jilian's descendant Yuxiong was the teacher of King Wen of Zhou (r. 1,099 – 1,050 BCE). After the Zhou overthrew the Shang dynasty, King Cheng (r. 1,042 – 1,021 BCE) enfeoffed Yuxiong's great-grandson Xiong Yi with the fiefdom of Chu in the Nanyang Basin and the hereditary title of 子 (zǐ, "viscount"). Then the first capital of Chu was established at Danyang.
Country of Qi (杞) : a minor feudal state in ancient China that existed from the beginning of the Shang Dynasty (16th century BCE) until the beginning of the Warring States period, c. 445 BCE. Qi was where descendants of the Xia were enfeoffed after the people of the Shang overthrew their dynasty.
Country of Song (宋) : a ancient Chinese state during the Zhou dynasty with its capital at Shangqiu. The state was founded soon after King Wu of Zhou conquered the Shang dynasty to establish the Zhou dynasty in 1,046 BCE. Confucius is traditionally considered to have been a descendant of a Song nobleman who moved to the state of Lu. Song was where the descendants of the Shang were enfeoffed after the people of the Zhou overthrew the Shang.
Daxiang (達巷) : refer to Da village.
Dongli (東里) : “in the east”, refer to the state of Zheng, which by 767 BCE moved its capital east, adjacent to Zhou's new royal lands.
Fang (防) : a town in the state of Lu that had been in Zang family’s possession for generations.
Four Seas (四海) : four bodies of water that metaphorically made up the boundaries of ancient China. There is a sea for each for the four cardinal directions. The West Sea is Qinghai Lake, the East Sea is the East China Sea, the North Sea is Lake Baikal, and the South Sea is the South China Sea. Two of the seas were symbolic until they were tied to genuine locations during the Han dynasty's wars with the Xiongnu. The lands "within the Four Seas", a literary name for China, are alluded to in Chinese literature and poetry.
Huxiang (互鄉) : refer to Hu village. The people of this village were difficult to talk to, being boorish and obstinate.
Jufu (莒父) : a town in the state of Lu.
Kuang (匡) : a former town of the state of Zheng, but was seized by the army of Lu in 504 BCE, led by Yang Hu. The men of Kuang thought that Confucius was Yang Hu because of their physical likeness.
Lu (魯) : a vassal state during the Zhou dynasty of ancient China. Founded in the 11th century BCE, its rulers were from a cadet branch of the House of Ji (姬) that ruled the Zhou dynasty. The first duke was Boqin, a son of the Duke of Zhou, who was brother of King Wu of Zhou and regent to King Cheng of Zhou. Lu was the home state of Confucius.
Mount Tai (泰) : a mountain of historical and cultural significance located north of the city of Tai'an. It is the highest point in Shandong province, China. Religious worship of Mount Tai has a tradition dating back 3,000 years, from the time of the Shang (c. 1,600– 1,046 BCE) to the Qing dynasty (1644–1912). The sacrifices were an official imperial rite and Mount Tai became one of the principal places where the emperor would carry out the sacrifices to pay homage to heaven (on the summit) and earth (at the foot of the mountain) in the Feng (封) and Shan (禪) sacrifices respectively. By the time of the Zhou dynasty (c. 1,046 – 256 BCE) sacrifices at Mount Tai had become highly ritualized ceremonies in which a local feudal lord would travel there to make sacrifices of food and jade ritual items. These would then be arranged in a ritually correct pattern before being buried on the mountain.
Pian (駢) : a district in the state of Qi, belonged to the Bo family. Duke Huan of Qi must have recognized something extraordinary in Guan Zhong and so he offered him Bo’s fief.
Qi (齊) : a regional state of the Zhou dynasty in ancient China, whose rulers held titles of Hou (侯), then Gong, before declaring themselves independent Kings. Qi was founded shortly after the Zhou conquest of Shang, c. 1,046 BCE. Its first monarch was Jiang Ziya (Lord Tai; r. 1,046 – 1,015 BCE ), minister of King Wen and a legendary figure in Chinese culture. His family ruled Qi for several centuries before it was replaced by the Tian family in 386 BCE . Qi was the final surviving state to be annexed by Qin during its unification of China.
Que (闕) : Confucius’ home district.
Rain Dance Terrace : or rain altar, where a major sacrifice was conducted to appeal to the gods when there was a severe drought.
River Wen (汶) : a river that marked the boundary of Lu and Qi.
River Yi (沂) : a river in the state of Lu, a tributary of the Luo River which is a tributary of the Yellow River.
She (葉) : a district in the state of Cai (蔡) in the central plain, near Chu, Chen and Zheng. The Governor of She, had been a counselor in the court of Chu. He became the administrator of She in 491 BCE, after Chu annexed this district from the state of Cai. Confucius traveled to She in around 489 or 488 BCE, thinking that a position might be waiting for him there.
Song (宋) : an ancient Chinese state during the Zhou dynasty with its capital at Shangqiu. The state was founded soon after King Wu of Zhou conquered the Shang dynasty to establish the Zhou dynasty in 1,046 BCE. It was conquered by the state of Qi in 286 BCE, during the Warring States period. Confucius is traditionally considered to have been a descendant of a Song nobleman who moved to the state of Lu.
The grand temple of the Founder of the Dynasty : refer to the temple of the Duke of Zhou.
The River : refer to Yellow River.
Wei (衛) : an ancient Chinese state that was founded in the early Western Zhou dynasty and rose to prominence during the Spring and Autumn period. Its rulers were of the surname Ji (姬), the same as that of the rulers of Zhou.
Wucheng (武城) : a district to the southeast of the capital of Lu.
Xia (夏) : refer to Xia dynasty (夏朝), the first dynasty in traditional Chinese historiography. According to tradition, it was established by the legendary figure Yu the Great, after Shun, the last of the Five Emperors, gave the throne to him. In traditional historiography, the Xia was succeeded by the Shang dynasty.
Yi (儀) : a district near the border of Wei and Jin State.
Yin (殷) : refer to Yin dynasty (殷代), also known as Shang dynasty (商朝). It was a Chinese royal dynasty that ruled in the Yellow River valley during the 2nd millennium BCE, traditionally succeeding the Xia dynasty and followed by the Western Zhou dynasty. The classic account of the Shang comes from texts such as the Book of Documents, Bamboo Annals and Records of the Grand Historian. Modern scholarship dates the dynasty between the 16th and 11th centuries BCE. The Yin dynasty is the earliest dynasty of traditional Chinese history firmly supported by archaeological evidence.
Zheng (鄭) : a vassal state in China during the Zhou Dynasty (1,046 – 221 BCE) located in the centre of ancient China. It was the most powerful of the vassal states at the beginning of the Eastern Zhou (771 – 701 BCE), and was the first state to clearly establish a code of law in its late period of 543 BCE. Its ruling house had the ancestral name Ji (姬), making them a branch of the Zhou royal house, who held the rank of Bo (伯), a kinship term meaning "elder". Zheng was founded in 806 BCE when King Xuan of Zhou, the penultimate king of the Western Zhou, made his younger brother Prince You (王子友) Duke of Zheng and granted him lands within the royal domain. Prince You, known posthumously as Duke Huan of Zheng, established what would be the last bastion of Western Zhou.
Zhongmou (中牟) : a county once under the jurisdiction of Jin and was in the possession of the Zhao family.
Zhou (周) : refer to Zhou dynasty, a royal dynasty of China that existed for 789 years from c. 1,046 BCE until 256 BCE, the longest such reign in Chinese history.
Zhuanyu (顓臾) : a vassal state of Lu, and so was a subject and a dependent of Lu, and since the beginning of the Zhou dynasty, its rulers were given the prerogative of offering sacrifices to the spirit of Mount Dongmeng, which was situated in the eastern part of Lu. The rulers of Zhuanyu, with the surname of Feng, were descendants of the legendary figure Fu Xi, who was regarded as the inventor of fire and writing.

_________________________

Terms mentioned in Analects Of Confucius :

“A gentleman is not a pot” : meaning he is broad of spirt and intellectually agile; he can take on different problems and apply himself to many situations and so is not a vessel, for a specific use.
"A precious ritual vase" : not someone who possesses only a fixed utility, and could have a career in government service.
“From one thing he learns, he deduces ten” : Yan Hui was the most eager to learn and someone who would push himself to gain an extra ten steps after he had learned about one. Zigong describes himself as someone whose “speech and conduct have the great model” of the past as their standard but who lacks the intellectual acumen to solve problems that lie outside his learning and experience. While Yan Hui is someone who is able to take his learning and experience to new heights, ‘from the shallow to the deep,” ‘from past to present,” and ‘from the one to the many”.
"He preaches only what he practices" : meaning he acts first, whatever he says will follow his action.
"He who by revising the old knows the new" : refers either to a person who keeps in mind what he has learned while trying to learn something new, or a person who gains new insights by “chewing over what he already knew”.
"In the morning hear the Way; in the evening die content” : to hear the Way—the way of the sage kings from ancient times—is only the beginning of a person’s quest for the morally good. And should that person be “so unfortunate as to die in the evening, it would be all right, even though his journey is far from being complete”, because “his worth is far greater than that of those who have never heard of the Way”.
"Oh, you have not come that far yet!" : this is not something that is within your power. Confucius was saying to Zigong that he might be able to avoid intruding upon others but he could not expect others to do the same for him. Confucius conveys an insight about human behavior—that even when a person has acted correctly in his relationship with others, this does not mean that his conduct will be reciprocated. The act of realizing one’s humaneness depends on the self, you cannot wish it on anyone else.
"Only a good man can love people and can hate people" : most people are not able to love and hate people because when feelings are involved, they rely solely on their private sense of love and hate, and so their assessment of good and bad leaves somethings to be desired. A good man is different, in judging others, his feelings get it right. When he loves the goodness in men and hates the badness in them, his loves and hates tally with reason. Thus only a good person is able to love and hate people.
"Virtue is not solitary; it always has neighbors" : as someone who is trying to perfect his virtue: such a person would need friends and teachers—people close to him—in his quest for self-knowledge, and so “virtue also connot be achieved in isolation”.
Bo (伯) : the family of a counselor of Qi. Bo family controlled Pian district. The head of the Bo family must have committed some grave misdeed to see all of his property confiscated.
Bow twice : emphasized the sincerity of one’s greeting, and the type of bowing Confucius performed, prostrating with hands on the ground and head lowered but not all the way to the ground.
Calendar of Xia (夏) : the differences among the calendar of each dynasties had to do with which month a dynasty had designated as the first month, the “correct month” (正月), of the civil year—the second new moon after the winter solstice, as in the Xia; the first new moon after the winter solstice, as in the Shang; or the lunar month that contains the winter solstice, as in the Zhou. Confucius thought that the Xia calendar suited the annual rhythm of farming communities, and so, he said, that was the one the government should use.
Cap of Zhou (周) : in case of ceremonial caps, Confucius opted for the style of the Zhou, which was elegant but not extravagant. The cap also had pendants of jade beads hanging in front to stop the eyes from wandering, and silk bands hanging on the sides to block the ears from hearing any distracting sound.
Chariot of Yin (殷) : the Zhou carriages could be lavishly adorned, with jade, gold, ivory, or leather, but the plainest and sturdiest ones were simply made of wood with only a rush mat on the seat. The wooden carriage was also what the ruling elite of the Yin (Shang) traveled in, and given the fact that Confucius preferred frugality in matters that had a ritual significance and were part of a public performance, this was what he favored.
Correct pronunciation (雅言) : refers to how words sounded in the royal court of the capital of the Western Zhou. Confucius believed that mistakes could be made and nuances could be lost if he recited these poems and documents in contemporary pronunciation or in his native Lu dialect, and that only with “correct pronunciation” would he be able to delve into the depths of their meaning. The same would be true if he did not use “correct pronunciation” when speaking in a ritual performance.
Fasting : ‘the purification rituals”, the physical and mental cleansing of the son and the daughter-in-law in preparation for the ancestral sacrifice. The cleansing allows their minds to be totally occupied with thoughts of the deceased, so that when they communicate their intention and wish, the spirits of the deceased might accept their offering. These rituals, as well as war and illness, are all matters that straddle life and death, and so Confucius “approached with circumspection” over them.
Gentleman (君子 | Junzi) : a respectable person, Junzi acts according to proper conduct to achieve harmony, which Confucianism maintains should rule the home, society, and the empire. Proper conduct primarily has to do with social expectations, both in terms of the formal behavior required during religious rites and imperial ceremonies and proper conduct in human relationship. Confucius also considered a junzi to be someone who embodies humanity—one who possesses a totality of the highest human qualities.
Heaven (天 | Tian) : a key concept in Chinese mythology, philosophies, and religions, and is on one end of the spectrum a synonym of Shangdi ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for "heaven", Tian (天), derives from the name of the supreme deity of the Zhou dynasty. After their conquest of the Shang dynasty in 1,122 BCE, the Zhou people considered their supreme deity Tian to be identical with the Shang supreme deity Shangdi. The Zhou people attributed Heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all people. Heaven is affected by people's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it. Heaven was also believed to transcend all other spirits and gods.
Hymn of Military Conquest : or Victory Hymn of Wu, the music reflected the heroic feat of King Wu, the founder of Zhou, of his conquest of the Shang, and so it was “utterly beautiful”. But unlike Emperor Shun, whose ascension to power was entirely due to the force of his character, King Wu took the world by violent means even though his intention was to it in order. Thus the music was not “utterly good”.
Hymn of Peaceful Coronation : or Coronation Hymn of Shun, the music of the sage emperor Shun. It tells the story of Emperor Yao’s decision not to cede his throne to his own son but to Shun, an uncultivated man “from the depths of the mountains”, because the emperor had learned from others that Shun’s love for virtue was unsurpassed.
Ji Sun (季孫) : one of the three powerful hereditary family in the state of Lu. If could also refer to the head of the Ji family.
Ji(季) Family : one of the three powerful feudal clans in Lu State.
Kong(孔)-the-Civilized : refer to Kong Wenzi (孔文子) or Kong Yu (孔圉), a statesman in the State of Wei during the 5th century BCE.
League : this should have been translate as ‘li square’. Li (里), also known as the Chinese mile, is a traditional Chinese unit of distance. The li has varied considerably over time. During the Eastern Zhou period, 1 li equal 416 m.
Long Treasury : the structure, being a storehouse of wealth and weapons, stood as a symbol of the ducal authority in their state. But Min Ziqian was not just talking about a building—whether to pull it down and erect a new one in its place or to renovate the old one, but a restoration of the old political structure.
Lord Ji (季) : refer to the head of the Ji family in the state of Lu.
Lord Meng (孟) : refer to the head of the Meng family in the state of Lu.
Master You (有) : refer to You Ruo, one of the younger disciples of Confucius.
Master Zeng (曾) : refer to Zeng Shen (aka Zeng Can), the youngest disciples of Confucius.
Music of Zheng (鄭) : like the voice of a glib man: one is lustful and the other treacherous, and both have the power to lead one’s judgment astray.
New Moon Ceremony : the practice of the Zhou emperor to assemble the regional rulers in his capital sometime between late autumn and early winter to hand out the calendar for the next year that would indicate whether there was to be a leap month. This was one way for him to assert his authority over his empire. Each of the regional rulers would take the calendar back to his ancestral temple, and mark the beginning of each month with an announcement and a sacrificial offering in the temple before holding court with his counselors. The ritual was related to the idea of “renewal” and was meant to demonstrate that each month the ruler was ready to revitalize his government. But the practice stopped at the imperial level by the second half of the Zhou dynasty, and by around 611 BCE, about a hundred years before Confucius was born, most of this ritual had disappeared in the state of Lu, save the sacrifice of the lamb.
One single thread : the binding principle in any category of knowledge, how to make sense of the many things that one has learned. For example, Confucius thougth that "the three hundred Poems(詩) are summed up in one single phrase: 'think no evil.'"
Periods of abstinence : periods of purification before a sacrifice. Confucius always wore clean undergarment, his diet consisted of dishes prepared without meat but with fresh ingredients and a clean taste. And he would change his dwelling place from his private bedchamber to the front room in the house, to avoid contact with women. Purification before a sacrifice, the Books of Rites says, is meant to get a person ready to meet his ancestors with keen perception.
Poem Yong (雍) : refer to the ‘yong ode’, found in ‘Hymns of the Zhou’ section of the Book of Poetry.
Ritual (禮 | Li) : an ethical concept. Li originally referred to religious sacrifices, but has come to mean 'ritual' in a broad sense, with possible translations including 'ceremony', 'ritual', 'decorum', 'propriety', and 'good form'. In Chinese cosmology, li refers to rites through which human agency participates in the larger order of the universe. One of the most common definitions of 'rite' is a performance transforming the invisible into the visible: through the performance of rites at appropriate occasions, humans make the underlying order visible. Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony.
Seven men : probably refer to Boyi (伯夷), Shuqi (叔齊), Yuzhong (虞仲), Yiyi (夷逸), Zhuzhang (朱張), Liuxia Hui (柳下惠), Shaolian (少連).
Shen (參) : refer to Zeng Shen (or Can), the youngest disciples of Confucius.
Son of Heaven (天子) : the sacred monarchial and imperial title of the Chinese sovereign. It originated with the Zhou dynasty and was founded on the political and spiritual doctrine of the Mandate of Heaven. Since the Qin dynasty, the secular imperial title of the Son of Heaven was "Huangdi".
Spirits from above : the spirit of heaven.
Spirits from below : the spirit of earth.
The Changes (易) : refer to “Book of Changes (易經)”, an ancient Chinese divination text that is among the oldest of the Chinese classics. The principles of change or the Book of Changes was difficult to comprehend, and so Confucius wanted to wait until he was older and had more experience and knowledge before he would approach this higher level of learning. "The Book of Changes is not just about how to secure fortune and avoid misfortune. There is heaven and earth, and so there is change. When one studies change, one can have a grasp of the way of heaven and earth, and the principles that govern the human world. One is able to know why a sage is a sage if he seeks to understand change.”
The Documents (書) : refer to the Book of Documents (書經) or the Classic of History, one of the Five Classics of ancient Chinese literature. It is a collection of rhetorical prose attributed to figures of ancient China, and served as the foundation of Chinese political philosophy for over two millennia.
The Grand Chamberlain : probably the chief counselor of the state of Wu.
The Master : refer to Confucius.
The Middle Way : balance or equilibrium.
The Ospreys : refer to guanju (關雎), the first poem from the guofeng (國風) section of the Odes in the Classic of Poetry. The voice in the poem is that of a young prince yearning for the woman he desires: “Wanting, sought her, had her not, / Waking, sleeping, thought of her”. Yet the yearning does not leave the young man wretched, and his thoughts never stray. He does not make an obvious display of his feelings but instead enlists the help of the men and women in his community. The voices in them were always appropriate: they “never swerve from the path”.
The people of Lu : refers to the three powerful families (Jisun 季孫, Mengsun 孟孫, and Shusun 叔孫), that drove Duke Zhao out of Lu in his twentyfifth year of rule into exile and never returned.
The Poems (詩) : the Classic of Poetry, also Shijing or Shih-ching, translated variously as the Book of Songs, Book of Odes, or simply known as the Odes or Poetry. is the oldest existing collection of Chinese poetry, comprising 305 works dating from the 11th to 7th centuries BCE. It is one of the "Five Classics" traditionally said to have been compiled by Confucius, and has been studied and memorized by scholars in China and neighboring countries over two millennia. It is also a rich source of chengyu (four-character classical idioms) that are still a part of learned discourse and even everyday language in modern Chinese.
The Root : the basis or foundation.
The Three Families : refer to the three powerful feudal clans of Lu State (Ji, Meng and Shu).
The tyrant : refer to King Zhou, the last ruler of the Shang (also known as Yin) dynasty.
The Way (道 | Tao) : the natural lessons of the universe that one's intuition must discern to realize the potential for individual wisdom and spiritual growth, as conceived in the context of East Asian philosophy, religion, and related traditions. This seeing of life cannot be grasped as a concept. Rather, it is seen through actual living experience of one's everyday being. Its name derives from a Chinese character with meanings including 'way', 'path', 'road', and sometimes 'doctrine' or 'principle'.
The Way of Heaven (天道 | TianTao) : the working of nature, the source of life and change, and its ever-producing power.
The Will of Heaven (天命) : or the Mandate of Heaven, is a Chinese political ideology that was used in Ancient China and Imperial China to legitimize the rule of the king or emperor of China. According to this doctrine, Heaven (天, Tian) bestows its mandate on a virtuous ruler. This ruler, the Son of Heaven, was the supreme universal monarch, who ruled Tianxia (天下; "all under heaven", the world). If a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy and had lost the mandate. It was also a common belief that natural disasters such as famine and flood were divine retributions bearing signs of Heaven's displeasure with the ruler, so there would often be revolts following major disasters as the people saw these calamities as signs that the Mandate of Heaven had been withdrawn. The Mandate of Heaven does not require a legitimate ruler to be of noble birth, depending instead on how well that person can rule.
Three Armies : the entire military force of the state of Lu. They had been at the disposal of the ruler of Lu, but by the time of Confucius’ birth, they were in the hands of the three hereditary families.
Three Dynasties : Xia, Shang, and Zhou.
Three hundred Poems : refers to the Classic of Poetry.
Three Lords : refer to the head of the three powerful feudal clans in Lu (Jisun 季孫, Mengsun 孟孫, and Shusun 叔孫, called the Three Huan because they were descendants of Duke Huan of Lu).

_________________________

How to support my work :

Like, Comment, Subscribe and Share.
Treat me some tea :
Buy 'Analects Of Confucius' book :
Try Audible :
Try Amazon Kindle Unlimited :
Give audiobook as a Gift :

This blog receives a small commission from purchasing through the Amazon affiliate links above. It does not cost you extra money, so you can buy everything through my affiliate links without worry. It is a great way to support content creator and help out the blog. Thank you!
_________________________

Where else to find my work :

Rumble :
_________________________

Audiobooks Dimension

Search This Blog

Analects Of Confucius Audiobook

Analects Of Confucius Audiobook Video Chapters Time Stamps :

Analects Of Confucius Dramatized Audiobook Video Chapters Time Stamps :

Persons mentioned in Analects Of Confucius :

Deities mentioned in Analects Of Confucius :

Other Beings mentioned in Analects Of Confucius :

Places mentioned in Analects Of Confucius :

Terms mentioned in Analects Of Confucius :

How to support my work :

Where else to find my work :

Comments

Post a Comment