Lun Yu – The Analects of Confucius

Confucius exposes the presumptuous and impolitic conduct of the chief of the Chî family in proposing to attack a minor state,a dn rebukes Zan Yû and Tsze-lû for abetting the design.
1. The head of the Chî family was going to attack Chwan-yü.
2. Zan Yû and Chî-lû had an interview with Confucius, and said, "Our chief, Chî, is going to commence operations against Chwan-yü."
3. Confucius said, "Ch'iû, is it not you who are in fault here?
4. "Now, in regard to Chwan-yü, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our state; and its ruler is a minister in direct connection with the sovereign:– What has your chief to do with attacking it?"
5. Zan Yû said, "Our master wishes the thing; neither of us two ministers wishes it."
6. Confucius said, "Ch'iû, there are the words of Châu Zan, – 'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?'
7. "And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:– whose is the fault?"
8. Zan Yû said, "But at present, Chwan-yü is strong and near to Pî; if our chief do not now take it, it will hereafter be a sorrow to his descendants."
9. Confucius said. "Ch'iû, the superior man hates those declining to say – 'I want such and such a thing,' and framing explanations for their conduct.
10. "I have heard that rulers of states and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings.
11. "So it is. – Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.
12. "Now, here are you, Yû and Ch'iû, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.
13. "And yet he is planning these hostile movements within the state. – I am afraid that the sorrow of the Chî-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court."

Legge XVI.1.

The head of the Chi Family was going to launch an attack on Chuan Yu. Jan Yu and Chi-lu went to see Confucius and said, 'The Chi Family are going to take action against Chuan Yu.' Confucius said, 'Ch'iu, surely it is you who are at fault? Formerly, a royal ancestor of ours gave Chuan Yti the responsibility of sacrifi- cing to the Tung Meng Mountain; moreover, their territory now lies within our boundaries. Thus they are a bulwark of the state. What reason can there be for attacking them?' Jan Yu said, 'It is what our master wishes. Neither of us is in favour of it.' Confucius said, 'Ch'iu, there is a saying of Chou Jen's which goes: let men who have strength to display join the ranks, let those who lack the strength give up their places. What use to a blind man is the assistant who does not steady him when he totters or support him when he falls. Moreover, what you said is quite wrong. Whose fault is it when the tiger and the rhinoceros escape from their cages or when the tortoise shell and the jade are destroyed in their caskets?' Jan Yu said, 'But Chuan YU is strongly fortified and close to Pi. If it is not taken now, it is sure to be a source of trouble for the descendants of our master in the future.' Confucius said, 'Ch'iu, the gentleman detests those who, rather than saying outright that they want something, can be counted on to gloss over their remarks. What I have heard is that the head of a state or a noble family worries not about underpopulation but about uneven distribution, not about poverty but about instability. For where there is even distribution there is no such thing as poverty, where there is harmony there is no such thing as under-population and where there is stability there is no such thing as overturning. It is for this reason that when distant subjects are unsubmissive one culti- vates one's moral quality in order to attract them, and once they have come one makes them content. But you and Yu have not been able either to help your master to attract the distant subjects when they are unsubmissive or to preserve the state when it is disintegrating. Instead, you propose to resort to -the use of arms within the state itself. I am afraid that Chi-sun's worries lie not in Chuan Yu but within the walls of his palace.'

Lau [16:1]

Le chef de la famille Ki se préparait à envahir Tchouen iu1. Jen Iou et Tzeu lou2 allèrent voir Confucius et lui dirent : « Ki prépare une expédition contre Tchouen iu. » « K'iou3, répondit Confucius, n'as-tu pas quelque part à ce crime ? Tchouen iu a été choisi par les anciens empereurs4 pour être le lieu ordinaire des sacrifices, au pied du mont Moung oriental. De plus, il fait partie de la principauté de Lou et relève de l'autorité de notre prince. De quel droit Ki irait-il l'attaquer ?
– Notre maître le veut, répondit Jen Iou ; nous, ses ministres, nous ne le voulons ni l'un ni l'autre. » Confucius dit : « K'iou, Tcheou Jenn5 répétait souvent : “Qui peut déployer sa force, entre dans les rangs ; qui en est incapable, s'abstienne. À quoi servira ce conducteur d'aveugles, qui ne saura ni affermir celui qui est ébranlé, ni soutenir celui qui tombe6 ?” » De plus, ta réponse est blâmable. Si un tigre ou un bœuf sauvage s'échappe de sa cage ou de son enclos, si une écaille de tortue ou une pierre précieuse est endommagée dans le coffre, à qui en est la faute7 ? »
Jen Iou répliqua : « Tchouen iu est bien fortifié et proche de la ville de Pi8. Si Ki ne s'empare pas à présent de Tchouen iu, dans les temps à venir ses descendants seront dans l'embarras. – K'iou, répondit Confucius, le sage déteste ces hommes qui ne veulent pas avouer leur cupidité et inventent des prétextes pour l'excuser. J'ai entendu dire que ce qui doit préoccuper les chefs d'État ou de clan, ce n'est pas le petit nombre de leurs sujets, mais les inégalités ; ce n'est pas le manque de ressources, mais la discorde. La pauvreté n'est pas à craindre, où l'égalité est observée ; ni le petit nombre, où règne la concorde ; ni le bouleversement de l'État, où règne la tranquillité. Si les habitants des contrées éloignées ne reconnaissent pas l'autorité du prince, qu'il fasse fleurir la culture9, afin de les attirer ; après les avoir attirés, qu'il les fasse jouir de la tranquillité. Vous, Iou et K'iou, vous êtes les ministres de Ki. Les habitants des contrées éloignées ne se soumettent pas, et vous ne savez pas les attirer. La principauté de Lou penche vers sa ruine et se divise en plusieurs parties. Vous ne savez pas lui conserver son intégrité ; et vous pensez à exciter une levée de boucliers dans son sein. Je crains bien que la famille de Ki ne rencontre de grands embarras, non pas à Tchouen iu mais dans l'intérieur même de sa maison10. » L'intérieur de la maison, c'est ici la cloison ou petit mur élevé devant la porte d'une habitation pour dérober aux passants la vue de la maison. Dans les visites entre un prince et son sujet, les témoignages de respect commencent auprès de cette cloison. C'est pourquoi elle s'appelle cloison du respect. (Tchou Hsi)

Couvreur XVI.1.