Chinese Cultural Studies
30th anniversary
Commemorative feature
Autumn 2023 Volume
A preliminary study of Wang Jiazui Chu Jian's "Confucius Said".
Text | Gu Shikao
Synopsis:
The Confucius Sayings excavated from the Wangjiazui Ancient Tombs in Jingzhou City, Hubei Province, are several bamboo texts of Confucius quotations from the Warring States Period, which are similar in nature to the Analects and have many chapters identical or similar to them. It is estimated that there were about 330 sticks, but less than one-tenth of them have been published recently. This article analyzes the similarities and differences between the published chapters and their corresponding chapters in the Analects and discusses their implications, and then summarizes some preliminary conclusions in order to begin to analyze the nature of the Confucius Sayings as a bamboo book and to further understand what information it can provide for the formation of the Analects.
Keyword:
Wang Jiazui Chu Jian "Confucius Said" "Analects" Confucius Quotations "Zhong Ni Said"
This article was submitted to the International Symposium on "Unearthed Documents: Multidimensional Perspectives on Texts, Words, and Thoughts" held at the School of Philosophy of Zhengzhou University on August 26, 2023 (co-sponsored by the Department of Philosophy of Peking University, the School of Philosophy of Zhengzhou University, the Laozi College of Zhengzhou University, and the Editorial Department of Taoist Cultural Studies).
I. Preface
The origin of the Analects is recorded in two important passages in the Han Dynasty. One of them is stated in the "Hanshu Art and Literature Chronicles" (Gaiben Han Liu Xin's "Seven Strategies"):
In the Analects, Confucius answered his disciples and received the words of his master. At that time, the disciples had their own memories. The master and son died, and the disciples discussed with each other, so it is called the "Analects".
Ban Gu, Hanshu, Beijing: Zhonghua Book Company, 1964, p. 1717.
This argument is well documented: the disciples of Confucius wrote down what they heard at that time, and later the disciples compiled their words to circulate them, which should not be far from the truth. However, whether there is a definitive version after compilation, it is necessary to refer to the statement of Wang Chong of the Eastern Han Dynasty in "On Balance":
The husband of the "Analects", the disciples of Confucius recorded the words and deeds of Confucius, and there were many edicts, dozens of hundreds of articles, with eight inches as the ruler, and the discipline was about the province, and it was convenient to hold it...... Hanxing was lost. Emperor Wu sent the ancient texts of Confucius to get twenty-one, Qi and Lu two, nine and thirty articles between the rivers. To the Emperor Zhao (such as)
"Female", today read "as" and train "is". "The Great Dai Li Ji Shaojian" "The words of the ministers are not finished, please do the words of the ministers, the king is like wealth", (Qing) Wang quoted the "Commentary on the Scriptures" volume 7 said: "If so, you are also ...... Please ask the ministers to say everything, and the king is also judged. "However", such as, "there is" is a righteous usage.
Read twenty-one. Emperor Xuan Taichang Dr., the fashion is difficult to know, the name is said, and later it is written to recite. At the beginning, Confucius Sun Kong Anguo taught the Lu people to support the Qing, and the official went to Jingzhou to assassinate the history, and began to say the "Analects". At present, it is called the "Analects" 20 articles, and there are 9 articles in Qi, Lu, and Hejian. Thirty of these articles, the distribution of which is lost, or twenty-one, [chapters] are more or less, and the text is praised or misplaced......
For the chapter of "Zheng Shuo", see Huang Hui, "On Heng Proofreading (with Liu Pansui's Collected Interpretation)", Beijing: Zhonghua Book Company, 1990, pp. 1136-1139.
According to this, there were as many as "tens of hundreds" recorded at that time, and until the Han Dynasty was dead, Emperor Wu was fortunate to restore the text of the 21 Confucius quotations of Confucius and the 9 quotations of Confucius, and the 21 articles of Confucius were named "The Analects" by the time of Emperor Zhao. Except for the exception of the Book of Rites and the Records of the Fang, the name of the Analects is not found in the pre-Qin literature, and this example is also inconsistent with the style of the quotation of Confucius in other chapters of the Records of the Fang, and seems to have been added or changed by later generations. In addition, the earliest cited document in the Analects is the Han Poetry Biography, and it is indeed possible that Han Ying's work Han Poetry Biography was published after the Confucian Book was published. The relationship between the Chinese Qi and Lu "Analects" and the ancient "Analects" and the differences in the titles are quite complicated. According to the "Analects" of the "Art and Literature Chronicle", "Han Xing" means "the theory of Qi and Lu", just like the Han Dynasty even if there is Qi "Analects" and Lu "Analects". However, none of the characters in the "Analects" of Qi and Lu recorded in the book were from before the Zhao and Xuan emperors, but it seems that Qi and Lu were only said to be passed on after the discovery of the "Analects". Thus, while the contents of the Analects are certainly from the pre-Qin period, it cannot be assumed that they became authoritative and unique collections of Confucian quotations before the discovery of the Confucian Book around 140 BCE. Of course, the Analects of Confucius will still be determined by the hands of Zhang Yu and Zheng Xuan, but the details of this book are not within the scope of this article. However, the most crucial point of this argument is that most of the Confucian records of the "Analects" have still perished, and even if the Analects are actually derived from the actual records of Confucius's disciples, there are also accidental factors that have survived to this day, so it is difficult to represent the complete collection of Confucius's quotations, and it is difficult to conclude that its chapters have not been played, excerpted or otherwise modified by Confucius during the Warring States Period.
In this regard, Wang Jiazui's "Confucius Said" bamboo book can explain many problems. The Wangjiazui Ancient Tombs Group is located in Jingzhou District, Jingzhou City, Hubei Province, among which M798 A Warring States Chu Tomb was excavated in June 2021, and some precious bamboo slip texts were unearthed, including the equivalent of the "Book of Songs: National Style" and several corresponding Confucius quotations bamboo slip texts with the collator's general title "Confucius Said", all of which were written in the Warring States Chu script. According to the shape and combination characteristics of the bronzes buried with it, archaeologists speculate that the tomb era is the early part of the late Warring States period, and it is covered as a Chu tomb at the scholar level. Jingzhou Museum: "Excavation Report of Chu Tomb No. 798, Wangjiazui, Jingzhou, Hubei", Jianghan Archaeology, No. 2, 2023. Confucius is a collection of Confucius quotations that are similar in nature to the Analects and have many chapters that are the same or similar to them. According to Zhao Xiaobin, a curator of the Jingzhou Museum, the damage is relatively serious, with a total of about 1,000 tablets, and it is estimated that there are about 330 original tablets, about 110 more complete ones, and the original ones are about 46 centimeters long. Zhao Xiaobin, "Overview of the Warring States Chu Jian (Confucius Said) Unearthed in Wangjiazui, Jingzhou, Hubei Province", Jianghan Archaeology, No. 2, 2023.
Recently, Zhao Xiaobin published a small part of the content of "Confucius Said", citing a total of about 27 branches (most of them are complete and some are remnants; the combination of Janes is only one branch). At first glance, the complete Jane is about 25-30 words (chapter symbols are not counted), and each Jane has one or two joint texts, and a small part of the Jane also has blanks. If the average is 28 words, the total number of 330 simple covers is 9240 words. The Analects of Confucius can be roughly estimated to be about 60 percent of the length of the Analects. According to Zhao, the last branch is recorded as "two hundred□ ten and five
(chapter)", it seems that the so-called "chapter" (or "paragraph") is now commonly referred to as "chapter". There are about 500 chapters in this Analects (the division varies), but in terms of the number of chapters, if calculated at a ratio of 60%, Wangjiazui's Confucius Says should be close to 300 chapters, which is also roughly consistent with the final record. Because there were about 330 bamboo slips, it can be seen that they cannot all be knitted together, and they must be divided into several articles, and the existence of the inscription also means this. However, at the same time, the form of each chapter is the same, and the length of each brief is also the same, so it is difficult for these many chapters not to be regarded as a complete set of anthologies, which seems to have violated the principle of "separate articles from each other" in ancient books. Interestingly, Yu Jiaxi's "General Practices of Ancient Books" regards the Analects as the first book to begin its own name, saying: "When the disciples discussed the compilation, it was already a book. Since it is a huge anecdote, it is impossible to sum it up without a great name. See Yu Jiaxi, "Yu Jiaxi Says Philology", Shanghai: Shanghai Ancient Books Publishing House, 2001, pp. 193-194. However, according to Zhao, Wangjiazui's "Confucius Said" "did not find the general title of the whole book". This alone is undoubtedly significant.
In addition to many identical or similar chapters, there are also some quotations that are not found in the Analects, and there are many similarities and differences between similar (or basically identical) chapters, and the combinations are also very different from those of the Analects. The following is an analysis of the similarities and differences between each chapter and the corresponding chapter of the Analects of the Analects, and then some preliminary conclusions are drawn to begin the analysis of the nature of the Confucius Sayings as a set of bamboo books, and to further understand what information it can provide for the formation of the Analects.
2. The brief explanatory text and preliminary analysis published in the Confucius Sayings
(4) Zhao Xiaobin: "Overview of the Warring States Chu Jian (Confucius Said) Unearthed in Wangjiazui, Jingzhou, Hubei Province in 798". Any disagreement with Zhao's interpretation will be noted in the note.
Example 1:
(5) The word "this" in the commentary of this article is read as "Si" from the compiler (according to the Analects). However, as Li Tianhong has pointed out, there is actually no need to decipher the reading, see Li Tianhong, "Reading the Six Rules of Jingzhou Wangjiazui Chu Jian 'Confucius Said'", website of the Center for Simplified Silk Studies of Wuhan University, May 19, 2023.
(1) Here, after "Confucius said", the lower half of the Jane is left blank, and the upper part of the Jane is also left blank, so that it is followed by the text of "and (have) father and brother (in)". There is no shortage of words in the content, and I don't know what the intention or reason is for leaving it blank. However, the length of the blank part could have been about fifteen words, and it is suspected that the copyist is in "
= (Confucius) said, "The next is to mistakenly copy the sixteen characters of the same position of the next branch of the manuscript", from "faint (smell) and Fu Xing" to the next "Zi Yue", and after discovering it, he cut off these sixteen characters.
(2) In terms of content, the chapter number does not seem to have been, or it has only the effect of dividing a chapter into two halves. This time the symbol is slightly lighter than the others, I wonder if the copyist has intentionally erased it?
(3) As the netizen "cioran" has pointed out, the remnants of the word "zhi" at the end of this brief are vaguely visible, and they will be supplemented today. See the 70th floor of the "First Reading of Confucius Said" of Jingzhou Wangjiazui Chu Jian "Confucius Said" of the Research Center of Wuhan University (this article cites netizens to say that this forum is all out of this forum, and only its screen name and number of buildings are noted below).
④“
": Zhao is subordinate to"
The interpretation of "mourning" has no objection from scholars. However, in the upper right corner of this character, there is also the word "thousand" borrowed from the horizontal pen of the word "death", which may be regarded as a certain sound note. Therefore, the interpretation of this word as "mourning" seems to be doubtful. The author suspects that it may be the word "migrate" in a specific usage, or the meaning of the deceased's "migrate", and it is used here as "migrate" in a general sense. However, in the absence of the following, it is difficult to figure out. The punctuation of this sentence is from Wang Yong, see below.
Chapter 21 of the Analects of Confucius: Each chapter is equivalent to the Analects and other texts, which have been pointed out by Zhao. This chapter is called Chapter 20 of the Advanced because of the different chapters adopted. All quotations from the Analects in this article are based on Zhu Xi's Annotations on the Analects by (Song) and included in Zhu Xi's Annotations on the Collection of Four Books and Chapters and Sentences, Beijing: Zhonghua Book Company, 1983; As for the bamboo slips of the Dingzhou Han Tomb "Analects" (or other fragments of the Chinese version of the Analects), since they are similar to the biography of the Analects, I will not list their texts separately today.
Zi Lu asked: "Wen Si Xingzhu?" Zi said: "There is a father and brother, how can you hear Si Xingzhu?" Ran You asked: "Wen Si Xingzhu?" Zi said: "Wen Si Xingzhi." Gong Xihua said: "You also asked Wen Si Xingzhu, and the son said, 'There is a father and brother'; Chi is also confused, dare to ask. Zi said: "Ask for it and retreat, so it advances; ”
According to the following, with the exception of "Zi Yue" as "Confucius Yue" (as is the case in each chapter, and will not be pointed out below) and some irrelevant different texts (such as "Si" as "this", etc.), the main differences between this chapter of Confucius and the other chapters of the Analects are: (1) Ran You's role is replaced by Zi Gan (Zigong), and his answer to "Wen Si Xingzhu" becomes "Wen and Fu Xing, Yan Wen Wen"; (2) In terms of narration, Zi Gan is the first to ask questions rather than Zi Lu, which is contrary to the order of the Analects (i.e., Zi Lu first and Ran Youhou later); (3) Gong Xihua's restatement of the questions and answers between Confucius and his two disciples is more detailed, while the Analects is relatively brief; (4) the "from the people and people" to "from the also entering" in the "Analects" is relatively neatly matched with "giving and retreating" (or "seeking and retreating" in the Analects).
First of all, it should be explained that the front and rear of these two "versions" cannot be regarded as simply a straight line, but should be regarded as each with its own inheritance, and the bamboo book and the biography should have their own strengths, or each has something relatively close to the original record. From the third point mentioned above, it is easy to imagine that Takemoto is more primitive and relatively clumsily repeats the previous dialogue in a restatement of Gong Xihua, while the biography is relatively concise, refining and appropriately omitting unnecessary parts. However, from the fourth point, it is the opposite, and it seems that Takemoto changed the word "kanjin" to "advance" in order to achieve a certain symmetrical effect, so that the energy and "retreat" can be more neatly aligned.
However, the most interesting thing is the replacement of disciples. In contrast to Zilu in this chapter of the Analects, it is Ran You who is seen as a "retreating" character, and this is also the case in many other chapters of the Analects. Zilu (Zhongyou) and Ran You's (Ran Qiu) colleague Ji, and in the Analects, these two common collocations (also listed as "political affairs") are common, for example, in the twenty-fifth chapter of the "Advanced", the master asked the four disciples to express their own aspirations, Zilu first "took the lead" with the great desire to govern the country of a thousand times and make it "courageous" and "know the way" within three years, while Ran You then responded with a relatively humble rule of "Fang sixty or seventy, such as fifty or sixty", and within three years "can make the people sufficient" That's it, and it can't be as good as it is (but the ambition of the same chapter Gong Xihua is more humble). The comparison of the disciples in this chapter is also reflected in the seventh chapter of "Gongye Chang":
Meng Wubo asked: "Zilu Renhu?" Zi said: "I don't know." He asked again. Zi said: "By also, the country of a thousand times, you can make it endowed, and you don't know its benevolence." Zi said: "Ask for it, the city of a thousand rooms, the home of a hundred times, you can slaughter it, and you don't know its benevolence." "What is the red?" Zi said: "Chiya, the belt stands in the court, so that the guests can talk also, do not know their benevolence." ”
This is because Confucius himself believed that Ran You's ambition was not as great as Zilu's, and it was not enough to govern the country of a thousand times. In addition, the twenty-third chapter of "Advanced" also records that Ji Ziran asked: "Zhong You and Ran Qiu can be described as ministers and?" The first chapter of "Ji's" also records that Ran You and Ji Lu saw Confucius and said, "Ji will have something to do with him", and then what follows is a conversation between Confucius and Ran. Even judging from the chapters in which Ran appears alone, such as the sixth chapter of "Eight Hundreds", Ji's journey to Mount Tai and Ran "can't" remedy this indecent act, or the tenth chapter of "Yongye", where Ran You says that although he likes the way of his master and claims to be "not strong enough", we can get a glimpse of his "retreat" to a part of his character. As for Zigong (Duanmuci), who belongs to the "speech" family and dares to speak, there is no trace of his tendency to retreat at all. However, Wang Yong has a different opinion on this, believing that Confucius said to Zigong that he should "first say what he says and then follow it" and "be ashamed to do his own deeds", etc., showing that "Confucius is emphasizing that Confucius wants Zigong to practice it, and from the negative side, it seems that 'give and retreat'". See Wang Yong, "Jingzhou Wangjiazui Chu Jian 'Confucius Said' Trial Interpretation of the Seven Rules", website of the Simplified Silk Research Center of Wuhan University, May 25, 2023. However, even if it is not said from the Wang family, it may still be possible to think that it is "Zigong", and I will see it below. In the fourteenth chapter of "Shu Er", Ran You wanted to know that "the master is Wei Junhu", but he did not explore the answer on his own, but asked Zigong to find out the master's meaning for him. There are also two chapters in which these three disciples are seen at the same time, such as the twelfth chapter of the "Advanced", which describes "Zilu, Xing Xing Ruye", and "Ran You, Zigong, Kan Kan Ruye", and the sixth chapter of Yongye:
Ji Kangzi asked: "Zhong You can make politics also with?" Zi said: "From the fruit, what is there in politics?" He said: "If you give it, you can also make it possible to engage in politics?" He said: "If you also want to be in politics, what is it to be in politics?"
However, there is no obvious contrast between the two "advances" and "retreats". In any case, as can be seen from other chapters of the Analects, the disciple who is generally described as having a more withdrawn personality is Ran You, not Zigong. One possibility is that the present Analects is correct and reflects the original appearance of the chapter, while the Bamboo Confucius Says reflects some kind of hearsay error. However, another possibility is that Zigong is the one who "retreats" in the original state of this chapter (because he may also be regarded as a "retreat" step relative to Zilu), and the editors of the Analects changed Zigong to Ran You in order to make the description of this chapter more consistent with that of other chapters. What the truth is, you can put it aside for the time being, and read other chapters before reflecting. As for the second point above, that is, the question of the reverse order of the two disciples' questions, it is worth noting that Confucius's final conclusion, that is, "to ask (/give) also retreat, so to advance; from also to people (/advance), so retreat", both versions are based on the queen of the palace, in the Analects is the reverse order of the questions, while in the "Confucius Said" is in the same order, this point may also be regarded as the result of Takemoto's pursuit of neatness (just as the principle of "contemporaneous" as "advance") is also unknown.
In this case, the next "
= (Confucius) said: 'After the good man is confused.'
......There seems to be no corresponding sentence in the hand-me-down literature, and it is not known what it means, nor what it means. Zhao did not break the sentence, but Wang Yong read it as "the good (all) do, and the confusion is lost", which means or refers to "the good is practiced, and the confusion can be eliminated", which is believed to be related to the previous chapter: "Gai Yicheng talks about what he has heard and done." Those who heard it had doubts, and Confucius proposed that practice is the standard of testing. Netizen "Khan Tianshan" (68th and 69th floors) also proposed a similar reading. However, if it is interpreted as "the good man acts, and the confusion moves later", then it may be understood that the good person acts, and only changes the itinerary after encountering confusion, otherwise he will not give up halfway, but after all, it is still speculation.
Example 2:
②“
": Zhao is pronounced as "dang", which seems to be the "dang"
"Deemed to be"
"False. Today, Li Tianhong reads it as "easy" as "easy", that is, rash righteousness, and the netizen "chupu_" (5th floor) has also made such an opinion (according to the four branches first published in the media on May 25, 2002), and believes that this chapter may be related to the Analects of Liren, "Ziyou said: 'The number of things is the number of things, the number of friends, the number of friends, the number of Si Shu'".
(3) The word "cloth" is not read by Zhao, and it should be read as "Fu" from "Mencius" as Li Tianhong.
(4) The word "Fu" seems to be read as "non", and the object and micro are reversed.
Chapter 16 of the Analects of Progress:
The Ji family is rich in the Duke of Zhou, and seeks to gather and benefit from it. Zi said: "It's not my disciple." The kid beat the drum and attacked it, but also. ”
Chapter 14 of Mencius:
Mencius said: "Seeking is also the slaughter of the Ji family, and there is no way to change his virtue, and he is endowed with several days." Confucius said: 'If it is not for me, the boy will beat the drum and attack it, but it is also.' ’......”
There are three points worth noting here. One is the object of this chapter, "Treatise" and "Meng" are both Ran You (冉動), and this bamboo book is the opposite of the sub-road. The problem is the same as in the previous article. Or just because these two disciples, their colleague Ji, and both of them were slaughtered, it is easier to be confused, and even think that they may have a sin, although as Li Tianhong has pointed out, judging from the "Zuo Chuan" and other handed down documents, it seems that Confucius called on his disciples to "beat the drum and attack". Li Tianhong: "Reading Jingzhou Wangjiazui Chu Jian's Six Rules of Confucius". Li's conclusion on this different text is: "The gathering of the Ji family and the rebuke of Confucius have changed in the records of later generations, or they belong to the two separately...... It's just that the relevant records of the handed down documents are relatively rich and consistent, and the "Confucius Said" is a single phrase after all, and as far as the current information is concerned, the records of the "Analects" and "Mencius" should be more credible. However, it is also possible that later generations changed the original text, and because there are more chapters that depreciate Ran You's virtue (and the purpose is "incompetent"), it is not known that Zilu was changed to Ran You in order to be consistent. There is a third possibility, see the note at the end of the first article of the conclusion of this article. The second is that, as Zhao has already pointed out, the text of this chapter is closer to the version of Mencius. It is conceivable that this kind of Confucius quotations and anthologies have different records of the ability or the original, and it is difficult to know whether Mencius took one of them, and the editors of the Analects chose the two and deleted this chapter. However, it is at least certain that as long as the compilation of Wangjiazui's Confucius (or its predecessor) predates the writing of Mencius (and the opposite seems unlikely), Mencius is indeed a collection of Confucius quotations that quoted differently from the present Analects. Such facts are quite noteworthy. The third is the narrative part of this chapter, that is, the disciple is doubly endowed for Ji Shizai, "Analects" and "Meng" are both used as the narrator's pen, while "Confucius Said" is written by Confucius, and the previous one repeats the invisible narrator's "Zilu is Ji Shizai". In this case, as in the previous article, Takemoto has a more clumsy (or at least unnecessary) repetition, which Mencius naturally cites by saying the narrative himself, and then leaving the main comments in the mouth of Confucius.
Example three:
(1) This character, Zhao's interpretation is "焅" and Gu is read as "teaching?". Netizen "Tumbling Fish" (30th floor) suspected that the upper right part of it was from the sound of "旡", and the original character may be read as "love". Wang Yong doubtfully read it as "sue" according to the interpretation of "焅", and believed that it may be related to the "Book of Rites: Qu Lishang" "The husband is the son of man: he must be sued, but he must face him, he must have a constant travel, and he must have a karma when he travels", and he also proposed that it should be read as "made" and understood as the possibility of going out. Netizen "tuonan" (44th floor) uses "焅" as a "stove/竈" allogeneous body (analyzed as fire + made), which is also read as "made", but understood as the meaning of "to". The author believes that "entering" is not the meaning of "returning to the family" as Wang said, but the meaning of "burying the parents in the ground" after their deaths. The so-called "焅" or "
The word seems to have the meaning of "raising", but the specific interpretation needs to be examined.
(2) Wang Yong understands "Jun Kao" as "Jun Father", and adds a comma to pause after "call", understanding that "so" is a place and reading "death" as a word, with a sentence meaning "the filial piety of a gentleman is not lost because of his location (including identity, status, position, etc.)." Netizen "Yu Zaizao" (31st floor) read the latter sentence as "The gentleman does not take what he does, and he has no filial piety", and "so" is the "Tao" righteousness.
(3) These two words, Zhao's subordinate to "
慮" and regard "慮" as "
"The word is false; it seems that it is better to directly subordinate the word to "
”。 However, as Li Tianhong has pointed out, the word "苟和" is not found in pre-Qin literature, and if the first word is read as "苟", it seems that the second word should be interpreted as "consideration". Netizen "Pan Deng" (28th and 29th floors) suspects that the upper part of the former word is a "丩" sound note, and the two words may be read as "worry", and they also suspect that the word "no" is omitted before "worry". Netizen "Pillow Song" (32nd floor) adopts the interpretation of "worry" and cites "The Book of Rites and Rituals" as an example of "the heart is not worried, it must follow the Tao, and the hands and feet are not moved, it must be based on the ceremony". However, as Shi Jiepeng pointed out (according to the 40th floor of the netizen "Feng Weiyang"), this chapter seems to correspond to the "no deception, no 100 million and no belief" in Chapter 33 of the Analects of the Constitution;
(4) Netizens on this"
The word has been put forward in various readings, such as "to", "resentment", "sigh", etc., this is not detailed, but can be referred to Wang Yong's article "Jingzhou Wangjiazui Chu Jian's 'Confucius Said' Trial Interpretation of the Seven Rules"; Wang Yong himself read it as "Yi". However, Zhao's reading of "qi" may have been obtained, because courage and qi are indeed related, and this sentence may be understood as its courage is born from righteousness. Mencius's brave words of Zengzi "Haoran Qi" embody the relationship between this kind of "courage" and "qi".
⑤“
Netizen "Yu Yi Gu Ren" (26th floor) suspected reading "net", and netizen "Quality Reset" (34th floor) also suspected that it might be "net" ("罔") in traditional Chinese. Wang Yong is suspected of being a variant of the word "罝" and pronounced it as "Tho", and the two characters "decay" refer to the clothes on the mourning clothes: "It is suspected that Confucius is in the situation of three years of mourning and decay, and the decay of words and Taoism." Netizen "Khan Tianshan" (63rd floor) from the interpretation of "Lingwang", it refers to fishing nets and clothes that shelter from the wind and rain, and "it should refer to the utensils that ordinary people usually use, and it is used to refer to 'those who are also Taoist, and they do not need to leave for a moment.'" ’”。 Each can have a say.
(6) This "and" is read as "欤" and the "and" behind it is read as "have", which is read from the netizen "do not seek to understand" (33rd floor).
The first chapter of this example corresponds to Chapter 18 of the Analects of Liren:
Zi said: "Parents have a few admonitions. If you don't obey your will, you don't disobey it, and you don't complain. ”
This Analects is basically the same as Takemoto's.
For the second chapter of this example, see Chapter 19 of the Analects of Liren:
Zi said: "My parents are here, and I don't travel far." There must be a way to travel. ”
This "Analects" is the same as the second half of the chapter of Takemoto, but it lacks the first half of Takemoto: "The gentleman makes (?) to respect and enter it." It is worth noting that in the above two chapters, Takemoto's "Confucius Said" and the present "Analects" are all juxtaposed in succession.
In the third chapter of this example, "Confucius said: 'The gentleman is called, and the gentleman does not die (/no) filial piety'", the hand-me-down literature does not seem to have a complete corresponding sentence. However, as scholars have pointed out, the twelfth chapter of the Analects of the Xiang Party, "The Monarch Summons, Do Not Drive the Action", the Book of Rites, Qu Lishang, "The Father Summons Without a Promise, the Husband Summons Without a Promise, Only Rises", and Mencius: Gongsun Chouxia, "The Rites say: 'The Father Summons, No Promise; See netizens "Yu Yi Ancient People" (26th floor) and Wang Yong's "Jingzhou Wangjiazui Chu Jian (Confucius Said) Trial Interpretation of Seven Rules". As in the other chapters of the Xiang Dang, this sentence in the Analects is not quoted as Confucius's words, and since Mencius treats the relevant sentences as recorded in the ancient Book of Rites, the first half of what Confucius said in this chapter should also be regarded as his quotation from the ancient rites. How to understand the "Jun Kao Zhao" to be examined, anyway, this chapter is undoubtedly about the right way of filial piety.
For the fourth chapter of this example, see Chapter 21 of the Analects of Liren:
Zi said: "When you are a parent, you must know it. One is joy, the other is fear. ”
This chapter is also basically the same as the version of the Analects, except that the two sentences "joy" and "fear" are in opposite order.
In the fifth chapter of this example, if it is slightly interpreted from Zhao's as "Confucius said: 'A gentleman is not careful, does not believe what he says'", then there is no corresponding sentence in the handed down documents. In addition to the "Book of Rites and Rituals", "the heart is not worried, must rely on the Tao, and the hands and feet are not moved, must be based on the rites", the Eastern Han Dynasty Xu Gan's "Zhong Lun" said, "The gentleman is not reluctant to wish, he must study, the body is not reluctant, he must follow the teacher, the words are not outstanding, he must be knowledgeable, and he is in line with the temperament, and the virtue and sound are one after another", which may also be similar to this. The pre-Qin Confucian literature often says "believe without words", but never say "do not say (then) do not believe"; however, "do not say or believe" here seems to be understood as a verb-object structure, which means that the gentleman does not say anything about untrustworthy things, which is also the meaning of "words must be in the middle". However, as Shi Jiepeng pointed out, this chapter seems to correspond to the first half of chapter 33 of the Analects of Confucius: The Constitution:
Zi said: "Don't cheat, don't believe it." Or is it a seer, a virtuous one!"
Therefore, according to this, this chapter is reinterpreted from the netizen "Feng Weiyang" as "Confucius said: 'A gentleman does not deceive, does not say or believe'". However, there is a difference between "not speaking" and "not billion". According to Song Zhuxi's interpretation of the chapter of the Analects, he said: "Rebellion, welcome before it comes." 100 million, unseen and unexpected. Deception means that others deceive themselves. If you don't believe, you are suspicious of yourself. Or, rhetoric. Although the words are not rebellious, but the feelings of people are false, they are naturally prescient, and they are virtuous. (Song) Zhu Xi, Annotations to the Analects, pp. 156-157. If this solution is correct, then the word "Yan" of Takemoto seems to be wrong. Now it is suspected that the word "word" is a miscopy of the word "(meaning)", which is read as "billion" as "billion". However, it is clear that the second half of the Analects could not have been a separate chapter, and therefore can only be added to the Analects in its own right, or deleted by Takemoto, or by the ears of the two records in slightly different details.
In the sixth chapter, "Confucius said: 'The courage of a gentleman is also righteousness.' The courage of the villain is also the result of death'", and there is no corresponding chapter in the hand-me-down literature. However, as Zhao points out, the general meaning of chapter 23 of the Analects of Yang is similar:
Zi Lu said: "The gentleman is still brave?" Zi said: "The gentleman is righteous." The gentleman has the courage but the unrighteousness is chaos, and the villain has the courage but the unrighteousness is the thief. ”
It is most likely that two different records of similar content were recorded, and the former was not included in the present Analects.
Chapters 7 and 8 of this example are also found in Chapter 11 of the Analects of Learning:
The son said: "If the father is there, look at his will, if the father is not, watch his deeds, and he has not changed his father's way for three years, which can be described as filial piety." ”
And the latter is found in the 20th chapter of the Analects of Liren:
The son said: "Three years without changing the way of the father, it can be described as filial piety." ”
The chapter recorded in "Xueer", "Confucius Said" is obviously divided into two chapters, but except for "Dao" as "place", the text is basically the same. Based on the fact that the second half of the chapter of the Liren is only recorded, it can be seen that Bacheng was indeed two separate chapters, and the editors of the Analects (Xueer) simply merged them according to the relationship between their contents.
In the ninth chapter of this example, "Confucius said: 'The Tao is like decay?'
(罔?)'", there seems to be no corresponding text in the handed down documents. The last two words are to be read, and the figurative nature is unpredictable and doubtful.
Finally, in Chapter 10, "Confucius said: 'Gou is not the way of heaven, can man be able to reach it?'", and there is no corresponding text. However, when he mentions the "Heavenly Dao" that human beings have not been able to achieve, his further understanding of Confucius's thought is certainly quite noteworthy.
From the third example to the whole paragraph, it is worth noting that there are many chapters with related meanings that are more or less grouped together, that is, the six chapters 1 to 4 and 7 to 8 all speak of filial piety. This is basically the same as the occasional group of chapters in the Analects that belong to the same meaning. However, the specific arrangement of its composition is different from that of the Analects. In the Analects, the chapters focusing on filial piety are found in the two chapters of Liren and Weizheng, and there are also several chapters scattered in Xueer, while in this section of Confucius Said, it is equivalent to four chapters of Liren (although the order is slightly different, and they should be separated from Chapter 20), and the first half of chapter 11 of Xueer (i.e., directly merged with the content of Chapter 20 of Liren), but also not the chapters of Weizheng (although the location of the bamboo slips that have not yet been published is unknown). It can be seen that the Analects and Confucius have their own arrangement standards, which seems to mean that although there was a large number of basically recognized records of Confucius's sayings at that time, there was no definitive version of the same arrangement.
Example 4:
Chapter 9 of the Analects of Yongye:
Zi said: "Virtuous, go back! A spoonful of food, a scoop of drink, in the alley." People can't bear their worries, and they won't change their pleasures. Virtuous, go back!"
Chapter 20 of the Great Warring States Bamboo Slip "Zhong Ni Said":
As the compiler has said, the text of this chapter of Confucius is different from that chapter of the Analects, but it is almost identical to the same chapter as An Dajian. Since the two bamboo texts are identical, it seems that this chapter of the Analects should be regarded as the result of minor modifications and polishing of the original chapter, if it is not derived from different records of speech with similar content. More importantly, it can further prove the authenticity of An Dajian's "Zhong Ni Yue". An Dajian was put into Tibet as early as 2015, and the tomb of Wangjiazui M798 was only excavated in June 2021, and at that time, the "Zhong Ni Yue" chapter had been basically sorted out, and it was absolutely impossible to forge it according to "Confucius Yue". Therefore, the similarity between the chapter of "Zhong Ni Yue" and "Confucius Yue" and the difference between it and the Analects can be regarded as ironclad proof that An Dajian's "Zhong Ni Yue" is by no means a fake. Although An Dajian has been scientifically tested, there are still those who doubt it. Now it is a matter of celebration to cut off any doubts left behind.
The chapters of "Poems, Books, Rituals, and Music" that have been followed have not been found in the present Analects, and Confucius has not been mentioned in other hand-me-down documents, which is worth noting. Confucius said: "If you don't practice poetry and books, you don't practice etiquette and music, and you can't practice it, and it's the fault of Qiu." In addition, the most relevant cover is the "Words of the Son, the Poems, the Books, and the Rites" in Chapter 17 of the Analects of the Analects, but it is not directly related to this chapter.
Cases 5 to 7 are mainly examples that are not found in the Analects but can be read by other ancient texts.
Example 5:
①“
": Zhao is read as "揜" from the biography. Li Tianhong pointed out that its glyphs are like the word "窵" released by Rong Geng, and the pronunciation of "窵" and "揜" is not similar, or it should be read separately. Netizen "Quality Reset" (52nd floor) reads this "hole" as "矞" and training as "overflow". Pan Deng (58th floor) proposes the possibility of interpreting it as a variant of the character "hei" based on the sound of the original character "隹", but the pre-Qin literature does not see such a usage of "heap", and the meaning of "揜" and "heap" is different ("揜豆" is sufficient, "dui dou" seems to be excessive), so it is difficult to take it. Press, this "" seems to be interpreted as the province of the word "雚", which can be read as "crown" (the same as see the New Zealand Yuan Department), the meaning is covered, and the meaning of the "揜" of the biography is close. Or you can consider reading it as "through" and in this case it as "full".
(2) Here, Zhao put a comma, and now it is changed to a full stop, the same below.
(3) According to the position on the plate of Zhao's text, it seems to be the end of the original text. However, the lower end of it is uneven, and it seems that it may not be, see below for details.
④“
Li Tianhong said that this character should be the same as the word "Zhen" and "Ding" and "Ling", or it should not be read as "Dian". Netizen "Quality Reset" (45th floor) also adopts the interpretation of "Zhen", and it is said that "Zhen" has the meaning of "pressure" or "town", which is equivalent to the word "偪" in "Miscellaneous Notes"; Li Tianhong reversed the next sentence of the word "備" as "偪", and "quality reset" read "備" as "service" and "driving". Although the word "偪" in the biography should be directed to the "down" rather than to the "upper", it seems that Lee's reading can still be followed. As pointed out by the netizen "Yu Yi Ancient People" (51st floor), "Han Feizi and the Foreign Prince's Saying Lower Left" also recorded Confucius's evaluation of Guan Zhongzhi as "Tai extravagance" or "his extravagance".
"The Book of Rites: Miscellaneous Notes": The text of "Miscellaneous Notes", Zhao did not mention it. As Li Tianhong has pointed out, its content is closer to a simple text than "Ritual Vessels".
Confucius said: "Guan Zhong is carved and Zhu Hong, the tree is reversed, and the mountain is algae." Virtuous doctors also, and difficult to do too. Yan Ping worships his ancestors, and the shoulder of the dolphin does not cover the beans. Virtuous doctors also, and difficult to do. A gentleman does not go up or down. ”
"Rites and Rituals":
The saints of ancient times, the inside is respected, the outside is happy, the less is precious, and the more is beautiful. It is the system of Mr. Therefore, it is not too much, it is not too little, but it is also called. Therefore, the gentleman is sacrificed in prison, which is called a ceremony, and the sacrifice of a gentleman in prison is said to be a ceremony. Guan Zhong carved Zhu Hong, the mountain knots and algae, and the gentleman thought it was indiscriminate. Yan Ping Zhong worships his ancestors, the pork shoulder does not hold the bean, the clothes are crowned with the court, and the gentleman thinks it is narrow. It is the courtesy of the old gentleman, and it must not be careless, and the discipline of the crowd is also scattered, and the crowd is chaotic. Confucius said: "If I fight, I will be defeated, and if I sacrifice, I will be blessed." "Got it right.
This chapter of "Confucius Said" uses the two sentences about Yan Pingzhong and Guan Zhong as Confucius, and the same is true of "Miscellaneous Notes", while the other chapter of "Ritual Instruments" directly states the reason, and does not use Confucius as a quotation, and only then leads to the other two sentences of "Confucius Said". Takemoto is very close to the text of the Miscellaneous Notes, except that the order of Yanzi and Guan Zi (and the corresponding sentences "for the next" and "for the top") is reversed, and the version of the "Ritual Vessels" also takes Guan Zhong first. The missing text of the bamboo book can be supplemented according to the "Miscellaneous Notes": "Confucius said: 'Yan Ping Zhong Worship
For its ancestors, the shoulder of the dolphin does not crown the bean. Virtuous doctors also, and ‖ [difficult to do] ‖ also. Guan Zhongdiao ‖ [簋] ‖ and 絑絮. Virtuous doctors also, [and] difficult to do. （...... '" pressed, Jane 297 ("also Guan Zhong Diao") and Jane 1047 ("And 絑篮. Xianfu = (Dafu) also"), the spacing on the plate is too long, and the latter should be moved up about a word distance, therefore, the short piece 1047 should be moved slightly, and the word "also" is not the end of the text, and the word "and" should be added under it. This point has been explained by Li Tianhong from the perspective of the number of simplified words, which is very accurate. Li Tianhong: "Reading Jingzhou Wangjiazui Chu Jian's Six Rules of Confucius".
"Ritual Vessels" uses the other two sentences, which seem to be some kind of verse quotation, and are used as examples of "etiquette, not too much, not too little". It would not seem surprising if a record of a speech originally written by Confucius was saved and implicitly introduced. In addition, compared with Takemoto, "Miscellaneous Notes" seems to have added a small part of the content, including the matter of Zang Wenzhong's "Ju Cai, Shan Jie Zaoze" mixed in, which seems to be not the original two sentences. The "Ritual Vessels" also repeats the part of his "mountain festival algae", which seems to be based on a version close to the "Miscellaneous Notes".
Example 6:
(2) "Sentence": Zhao reads "after", and now Wang Yong reads it as "Gou".
(3) "Color": Zhao's subordinate to "
It is interpreted as "color", and now it is directly subordinate to "color", which is suspected to be a mistake in the pronunciation of "then". Wang Yong uses "乇" as a sound note and reads it as "degree", and then "yu" is equivalent to "hu" and the whole sentence is read as: "Gou hears the words of the gentleman, and the degree can be in the heart of the people", which means "if you can hear the words of the gentleman, then the degree can live with it?" This is what people think. ”
④“
As shown in Zhao's commentary, this is the common Chu character for "cha". Yan Shixuan, on the other hand, reads it as "practice", which is also a common idea, see his "Wangjiazui Chu Zhushu 'Confucius Said' 'The Strong Have Practice' New Interpretation", website of the Center for Silk and Simplicity, Wuhan University, July 26, 2023.
"Rites and Fortunes":
Confucius said: "The journey of the avenue is also with the three generations of Ying, and Qiu Wei is also caught, and there are ambitions." The road is also a trip to the world. The selection of talents and abilities, the belief and harmony, so that people do not only kiss their relatives, do not only have sons and sons, so that the old have the end, the strong have usefulness, the young have growth, the widowed, lonely and the sick, all have support.
In the "Rites and Fortunes", the three sentences "the old man has an end" are located in a large paragraph of Confucius's discussion, describing the situation of "the journey of the great road", while the three sentences of "the old man has a return" in "Confucius Said" seem to be prayer sentences, which is a kind of maxim that he wants to keep in mind for his disciples who will enter politics. The author of "Liyun" seems to have used the phrases of Confucius quotations he had seen to put into the hypothetical dialogues of Confucius that he had compiled. "Strong are useful", "Confucius said" as "the strong have to observe", the latter or related to the meaning of "cha xian", "have a look" or the meaning of selection after investigation. Yan Shihyun read this "Cha (
This kind of reading is also worth considering, but reading "inspection" and "practice" should be related to the meaning of selection and appointment.
The two sentences of "Gou Wen Gentleman's Words" have not been found in the literature of the world.
Example 7:
(5) This character, Zhao's interpretation as "rabbit" and referring to the "Analects" and reading it as "dang" as a falsification of "昜". Now it has been reinterpreted from Li Tianhong as "elephant" and directly read as "dang". Netizen "Quality Reset" (45th floor) is the provincial writing of the word "Yi" ("丬 + rabbit" or "rabbit + heart") in the Chu text, which means "indulgence".
"Mencius: King Hui of Liang":
Mencius said, "...... A gentleman cannot bear to see the death of an animal when he sees it, and he cannot bear to eat its flesh when he hears its voice. It is a gentleman who cooks far away. ”
"The Great Dai Li Ji Bao Fu":
The Gift of Three Generations...... In the beasts, see their life does not eat their death, hear their voices do not taste their meat, so far away cooking, so long grace, and Ming has benevolence.
The "Knowing" chapter of the bamboo book "Analects" of the Tomb of the Marquis of Haiding:
Hou Jun asked Yu Wu Mazi and said: "'See his life, don't eat his death', is it a gentleman?" Hou Jun said: "
Nor is it the same. Wu Ma Zikuan said: "Fu Si also." After retreating and thinking about it for three days, he said: "Yifu eats also." Zhu Fenghan (ed.), Ke Zhonghua (Ke Zhonghua), "The Beginning of the Sea Dusk", Beijing: Peking University Press, 2020, p. 175. On the Dusk of the Sea, the other part of the Analects was written by Chen Kanli.
This chapter of "Confucius Said" may be supplemented according to the text of "Bao Fu": "[Confucius said] A gentleman is a beast, sees its life, and does not eat its death." According to the other chapters of Haidu's "Knowing", which is obviously different from this chapter, and has obvious characteristics of Mencius's thought, such as the etiquette of a gentleman is said to be from the heart of human goodness and emphasizes "Fusi" and so on. According to the general style seen in the "Confucius Said", the cover of this chapter is also titled "Confucius Said", but it is difficult to know whether this aphorism is the original of Confucius himself, or whether Confucius quoted an ancient saying, but it is worth noting that neither Mencius nor Bao Fu is quoted as Confucius's words. In addition, "Mencius" and "Bao Fu" also conclude that the gentleman who keeps etiquette is "far away from cooking", or based on the "Yuzao" chapter (or its predecessor) included in the "Book of Rites" that "the gentleman is far away from the kitchen, and all flesh and blood are practiced". This point and the influence of Mencius's thought on the chapter of "Knowing" have also been mentioned by Chen Kanli. However, Chen's "seeing his life, not bearing to see his death, and hearing his voice, not to bear to eat his flesh" as Mencius's original, does not seem to be. See Zhu Fenghan, ed., Ke Zhonghua, deputy editor-in-chief, The Beginning of the Simplified Treatise on the Dusk, p. 177.
Chapter 2 of this example is roughly equivalent to Chapter 8 of the Analects of Yang Goods:
Zi said: "By also, the woman heard six words and six concealments?" and said: "Not yet." "Ju! Good benevolence is not easy to learn, and its concealment is also foolish; good knowledge is not easy to learn, and its concealment is also; good faith is not easy to learn, and its concealment is also a thief; good upright is not easy to learn, and its concealment is also hanging; good courage is not easy to learn, and its concealment is also chaotic; good rigidity is not easy to learn, and its concealment is also crazy. ”
The other chapter of Confucius is different from this, it is a framework for Confucius to directly state without seeing the question and answer with Zilu, and it begins with "good knowledge" rather than "good benevolence". The last five chapters of the Analects are occasionally used in digital discourses such as "Six Words and Six Concealments", but they are still quite special in the whole book. Therefore, the version of the Analects seems to have been modified and polished rather than the original. The phrase "Wu Yu Nu (/Ru)" in his narrative framework is occasionally seen in long dialogue between Confucius and his disciples, such as in the Book of Rites: Zhongni Yanju, "Zi said: 'Ju!
Cases 8 to 10 take those who have not seen the direct correspondence of the handed down documents, but the people and things that can be examined are used as examples.
Example 8:
(3) After this chapter, most of the second half of the brief is left blank.
Chapter 16 of the Analects of the Constitution:
Zi said: "Jin Wen is fair but not righteous, and Qi Huan is just but not righteous." ”
As Zhao points out, it is the chapter in the Analects that is most closely related to this, and the evaluation of the merits of the two overlords is consistent. From this, it can be seen that the cover mentioned in Jianwen is indeed the Duke of Wen of Jin and the Duke of Huan of Qi, not the Duke of Wen and the Duke of Huan of Lu (not to mention that the latter's deeds are hateful, and there is no reason to compare Wen and Huan of Lu State), although it is not named after the country. How the Duke of Jin Wen "destroyed the state with the same surname" and how the Duke of Qi Huan "revived the state with the same surname", Zhao has already briefly mentioned the end, and now due to the limitation of space, I will not discuss it in detail. In any case, the consistency of Takemoto's attitude in this chapter with Confucius's in the other chapter of the "Constitutional Questions" seems to imply that their origins are all self-contained. In addition, it is worth noting that there are only two examples of "mourning for the public question" in Confucius, one in the nineteenth chapter of "For the Government" "What is the people's service?", and the other in the second chapter of "Yongye" "Who is the disciple to learn?", and that's it.
Example 9:
①“
": Zhao Shi did not release. Netizen "Pan Deng" (14th floor) is suspected to be a variant of the word "hidden".
(2) "Burn": Zhao regards it as "
It is read as "burnt". Forum netizens have a lot of discussions about this word, either as the verb verb "fire", or as a kind of special fire "disaster" word. However, this fire is said to be out of heaven's will, not set on fire by man, so it is inappropriate to interpret it as "fire" in the form of action, and although "disaster" occasionally sees the meaning of "burning", there is no sound note for the sound of "disaster" in this word, so this is from Zhao's solution.
(3) Zhao read "go to Fulu" and start the next sentence with the word "person", which is now changed to read like this.
(4) The word "Lu people" is very light, and it seems to be a wipe of the pen.
The first chapter of this example is slightly equivalent to the eleventh chapter of the Analects of Zizhang:
Zi Xia said: "Dade is not idle, and Xiaode can go in and out." ”
This chapter is quoted as the words of Confucius, and it is in response to Zai's question, while the Analects is the words of Zixia. It is not surprising that this kind of situation is occasional, or the disciple recounts what he heard from the master, and the reporter mistakenly thinks that the disciple initiated it. Another example is Li Tianhong pointed out that the second volume of "Han Poems Biography" (and "Shuo Yuan Zunxian") places the same sentence at the end of a paragraph spoken by Confucius, which belongs to Confucius in the same genus as Takemoto, but in the chapter "Yan Zi Chunqiu" "Jing Gong Lu Youshi has Zhong Ni thought he knew the rites", Yan Zi also said: "And I heard it: 'The big ones are not idle, and the small ones can go in and out.'" Li Tianhong: "Reading Jingzhou Wangjiazui Chu Jian 'Confucius Said' Six Rules". If this record of "Yan Zi" is true, then this aphorism may not even be original to Confucius, but is actually the ear of the ancients that he likes to quote. In addition, in the Analects, disciples are often seen "asking benevolence" and "asking politics", but those who do not see their "asking virtue" may also be worth noting. Only the tenth chapter of "Yan Yuan" records that "Zizhang asks Chongde and discerns confusion", but there is no example of directly "asking morality".
In the second chapter of this example, Zhao has pointed out that it is slightly equivalent to Confucius's reaction in the third year of the Zuo Biography in response to the details of the scriptures "May Xinmao, Huan Palace, and Xi Gong Disaster":
Summer and May Xinmao, priest fire. Huozu Gonggong, Huan, and disaster. ...... Confucius was in Chen, smelling the fire, and said: "Qi Huan, Xuhu!"
Yang Bojun, ed., Notes on the Left Biography of the Spring and Autumn Period (Revised Edition), Beijing: Zhonghua Book Company, 1990, pp. 1620-1622.
Huan Gong, Duke Xu, Yu Wai Gong is divided into the eighth and sixth ancestors, according to the usual ritual its temple should have been destroyed, and at that time so it has not been destroyed, cover by the use of the three Huan and private A Qi ancestor and benefactor. Kong Yingda's "Shu" quoted pious note that "Ji's out of the Duke of Huan, and for the Duke of Xu, so it will not destroy its temple" (Zhao has been cited), and it is worth it. The reason why Confucius was able to speculate that the fire destroyed the two temples of Huan and Xi should be that the fire must have come from some kind of providence, and that God had eyes to destroy the temple that should not have been preserved. In the version of "Confucius Said", Confucius clearly stated that the reason why the two temples that should have been destroyed but not destroyed were burned here was because "the heavens were destroyed", and not only set it up as a small dialogue with his disciple Wu Maqi, but also specifically pointed out Confucius's "joy" reaction and Wu Maqi's worries about it, which is obviously more detailed than the version of "Zuo Chuan". However, it is difficult to know whether the compiler of "Zuo Chuan" saw the same or similar chapter of a collection of Confucian quotations such as "Confucius Yue" and used the meaning of it, or whether the editor of "Confucius Yue" played it according to the existing historical records. At the very least, it is set up in the form of a small question and answer with a disciple, that is, a disciple raises doubts about Confucius's words or Confucius's deeds, and Confucius dispels his confusion, which is also in line with the style of the Analects. A similar form can be taken as an example in the fifth chapter of "Yang Goods": "Gongshan Fu disturbs Fei Pan, summons, and the son wants to go." Zilu didn't say anything, and said: 'The end is already over, why bother with the Gongshan clan.' The son said: 'If the husband summons me, will it be in vain?'" Of course, some scholars believe that this chapter of the "Yang Goods" was fabricated by later generations, but there are many similar examples.
In the last chapter, "Confucius went to Lu Zhiwei, and Lu Zhan Yin resigned" Yunyun, and there was no sign in the handed down documents. It can be noted that, like the previous chapter, this is set against the backdrop of Confucius's travels around the world, or it is also arranged out of some kind of gathering of likes.
Example 10:
(2) "見": Zhao's interpretation is "
(see)", now the doubt should be interpreted as "see".
(3) Zhao put "type (punishment) what?" in quotation marks, or.
There are many stories of Confucius between Chen and Cai, but they are all about his distress and death, and there is no dialogue between Confucius and his disciple Gong Xia Shou. It is suspected that "no food" here may refer to his "starvation of food" between Chen and Cai, "no fire food for seven days, quinoa soup without grits, and the disciples are all hungry", see "Shuo Yuan, Miscellaneous Words" and "Xunzi Youza". However, because Gongxia Shou had "not seen him for a long time", he actually gave him a gift of silk in such a predicament, so Confucius could only repeatedly emphasize that they had no food to eat at the moment, so as to show that this disciple did not know the priorities. It was sometimes difficult for disciples to meet Confucius in private, and Gai Ke could see this situation from Zeng Zi's two words in the "Great Dai Li Ji Zhuan" that "it is difficult to get between masters and sons, and it is because they dare to ask". Even Zengzi is difficult to get the leisure of a master, let alone a disciple like Gongxia Shou or who can't reach the door.
In the second chapter of this example, "Shaosun Shi", Zhao thought that "Gongsun Shi" was a mistake, that is, another disciple of Confucius, because the surname of Shaosun (or Xiaosun) is not found in the pre-Qin documents, so it seems plausible. "Zhou Li, Diguan, Situ" cloud "with the township eight punishments to correct the people: one is the punishment of unfilial piety, the second is the punishment of disharmony, the third is the punishment of not marrying, the fourth is the punishment of not brother, the fifth is the punishment of not being responsible, the sixth is the punishment of not being compassionate, the seventh is the punishment of making words, and the eighth is the punishment of disorderly people. This kind of "eight punishments" may have been around for a long time, and Confucius may have cited it to emphasize the importance of filial piety. The first sentence of Confucius's chapter may be supplemented as "the eight punishments of the world, and unfilial piety is the head", but it is not known how to take it.
III. Conclusion
From the above analysis of the published Jane, the similarities and differences between Wangjiazui's Confucius and the Analects can be summarized as follows:
(1) Some chapters of Confucius (e.g., Chapters 1 and 2) are basically the same as those of the Analects, but the disciples in them are different, and in this case, the character of the disciples in the Analects seems to be more consistent with the character they appear in other chapters, while the disciples seen in the Confucius are not quite in line with the impression given to us in the other chapters of the Analects. However, it is still difficult to determine whether the Analects reflects the original record and Confucius says that it is an error in hearsay (or even a deliberate alteration), or whether the editor of the Analects replaced his disciples in order to make it consistent with what is described in other records. According to the 21st chapter of the Analects of Confucius, Ran You is regarded as a "retreater", and in the 16th chapter of the same chapter, his behavior of helping Ji to "gather and benefit him" is exposed and criticized, but in the corresponding chapters of the first and second examples of "Confucius Said", Ran You does not appear, and is divided into Zigong and Zilu instead. Based on this, it seems that the possibility that the editors of "Confucius Say" favored Ran for some unknown reason, and it seems that it cannot be completely ruled out.
(2) In some chapters (e.g., Chapters 1 and 2), Confucius Says is more clumsy and repeats some unnecessary words, which seems to be closer to the original record, while the Analects is relatively concise, and each such part is omitted, which seems to have been refined. The editors of the Analects have refined the more "ordinary" passages into relatively concise and neat chapters, and Chen Tongsheng has already proposed this possibility when he studied Bo Chujian's "Gentlemen for Etiquette" and other articles, which is quite insightful. See Chen Tongsheng, "The Compilation Characteristics of the Analects from the Bamboo Slips of Shangbo", Journal of Wuhan University of Technology (Social Science Edition), No. 6, 2008. However, there are other sentences (see example 1 and chapter 1) that are neat and symmetrical in Confucius and in the Analects, but they seem to have been modified by the former. If this can really be analyzed, and the two situations occasionally appear in the same chapter, it can only mean that there is no linear relationship between Confucius and the Analects, but each has its own inheritance and is not the original appearance of its quotations, and they are more or less modified.
(3) Confucius Says also has chapters that are closer to the chapters in Mencius but correspond to the Analects (Example 2 and the other chapters), so if Confucius Says was compiled before Mencius, then the different records of colleagues that are not included in this biography of the Analects should have their origins, and Mencius Gai saw a different collection of Confucius quotations that was similar to Confucius and partially repetitive but not identical to the predecessor of the Analects. If so, at least some of the quotations from Confucius in Mencius differ from those in the Analects rather than in Mencius (or the compilers of Mencius) (although there are some minor revisions or omissions for the sake of their own textual considerations), but rather from such pre-existing anthologies.
(4) There is also a chapter in the Confucius Sayings that is the same as An Dajian's Zhong Ni Yue but different from the Analects (Example 4), which not only proves the authenticity of Zhong Ni Yue, but also shows that although the nature of Zhong Ni Yue is different from that of Confucius, both are obviously related to each other. The author's conclusion on the "Zhong Ni Yue" is that "the articles of the Zhong Ni Yue are almost always concise and concise than the corresponding chapters in the handed down documents, and it is undoubtedly the most reasonable speculation to regard this as the result of an excerpt", see "A Preliminary Study of the Bamboo Slips of the Warring States Period of Anda", in Proceedings of the 34th International Symposium on Chinese Philology, Chinese Writing Society (Taiwan), Department of Chinese Literature, Feng Chia University, June 2023, pp. 171-188. In addition, other scholars have come to a similar conclusion that Zhong Ni Yue is some kind of excerpt or excerpt, such as Zhou Xiang, "From An Da Jian's 'Zhong Ni Yue' on the Related Issues of Confucius' Quotation Texts", Chinese Cultural Studies, Winter 2022 volume, and Chen Minzhen, "On the Nature and Compilation of An Da Jian's Zhong Ni Yue", Chinese Cultural Studies, Winter 2022 volume. Wangjiazui's "Confucius Said" is not the same, and there are no traces of excerpts or excerpts.
(5) There are also examples of Confucius sayings that do not appear in the Analects but appear in the biography of the Book of Rites and the Book of the Great Dai Li, some of which are basically the same (the fifth case is the same as the Miscellaneous Records), and some are quoted and borrowed from the latter (the fifth case is in the "Ritual Vessels", the sixth is in the "Rites", and the seventh is in the "Bao Fu" [and "Mencius]). It can be seen that at least some of the brief quotations scattered in the Erdai Book of Rites and other early texts other than the Analects are of the same nature as those collected in the Analects and Confucius Sayings, and some of the content is duplicated. If it is true that both the Analects and the Confucius Sayings are derived from the actual quotations of Confucius written by his disciples, then there should be many Confucian quotations that can be regarded as equally authoritative in books such as the Book of Rites, although there are also many fictional Confucius dialogues that were later learned.
(6) As in the case of the preceding article, there is also an example of Confucius sayings corresponding to the Zuo Chuan but not found in the Analects (Chapter 2 of the 9th Case), from which it can be seen that the compiler of the Zuo Chuan quoted Confucius and Confucius's words are not false. However, it is still difficult to determine whether the compiler of "Zuo Chuan" used the preserved collection of Confucius quotations or whether the editor of "Confucius Said" used the existing historical records.
(7) The words of disciples or others as seen in the Analects and other hand-me-down texts are quoted in Confucius or as Confucius himself, such as Confucius's answer to Zai I in the first chapter of the ninth example, the words of Zixia in the Analects of Zizhang, and the words of Yan Zi in the Spring and Autumn Period of Yan Zi. Either the transmission mistakenly conveys the original words of the disciples, or the words are actually ancient sayings and are not original to Confucius, and the situation may be the same in the third case, chapters, and seventh cases. Discrepancies between the speakers of this kind of bamboo book and the hand-me-down documents (or between the bamboo books) have been occasionally found in other excavated documents, such as An Dajian's Zhong Ni Yue, which twice attributes the words of Zeng Zi as Zhong Ni's words, or Zang Wenzhong's words seen in Shang Bo Jian's Ji Kangzi Asks Confucius, and the same batch of Jian's "Politics" chapter, which is only titled "Wen Zhi Yue" and listed with other quotations that seem to be mostly derived from Confucius, are all examples and may be for similar reasons. Of course, it may also be that the excavated texts simply misattribute the words of the disciples to the words of the master.
(8) Almost every chapter of "Confucius Said" is titled "Confucius Said", while the biography of "Analects" is only titled "Zi Said" except for the article "Ji's". If the Analects or its predecessor were mainly intended for scholars in the sect, it would not be necessary to explicitly refer to his master as "Confucius"; However, the two names of "Zi" and "Confucius" are still suitable for the disciples to use, and they are different from the "Zhongni" called by outsiders; from this point of view, it can also be seen that the different nature of Wangjiazui's "Confucius Said" is different from An Dajian's "Zhongni Said".
(9) From the perspective of compilation, both Confucius and the Analects also have the phenomenon of clustering objects with similar topics, for example, in the third case of the Analects of Confucius and Confucius, there are several chapters focusing on filial piety concentrated in one place. At the same time, however, there are many nondescript combinations of both. Where the titles are similar, Confucius and the Analects also have some of the same chapters and some of them are different from each other, which shows that the standards of their arrangement are also similar.
(10) In general, on the one hand, there are many chapters in the Confucius that are roughly the same or almost identical to the Analects, and on the other hand, there are chapters that are not found in the Analects at all, and some are similar in content but different in style, but they are all Confucian aphorisms or short dialogues between Confucius and others. If we take the third example above, chapters 1, 4, and 8 are basically the same as those of the Analects; the second chapter has redundant content relative to the Analects; the fifth chapter has redundant content from the Analects; the seventh and eighth chapters are combined from the Analects; the sixth chapter has no identical text in the Analects but has similar contents; and the third, ninth, and tenth chapters are not found in the biography of the Analects. In just a short period of time, various situations can be seen, which shows the complexity of the relationship between Confucius and the Analects. This means that Confucius and the Analects are actually the same kind of Confucius quotations with a common source, but the specific chapters are different, and it seems that there was no definitive collection of Confucius quotations like the Analects after the Han Dynasty. Another question worth paying attention to is which chapters of Confucius are found in the Analects, and whether they are relatively evenly distributed with the Analects? (the first chapter of the fifth example), and the other three articles with similar meanings but different styles can be found in the Yang Goods (Example 3, Chapter 6 and the second chapter of the seventh example), the Constitution (Example 8), and the Zizhang (the first chapter of the ninth example) (the other two chapters of the Yang Goods, the former seems to be different records of colleagues, and the latter seems to be the same record and has been revised and polished; the other chapter of the Constitution seems to be a different record of Confucius's two evaluations; while the chapter of Zizhang quotes the words of Confucius Takemoto as the words of Zixia). However, less than one-tenth of the complete set of books has been published, and it is not yet possible to draw meaningful conclusions from it.
Judging from the above circumstances, Wang Chong's statement on the formation of the Analects is generally credible. In view of the fact that there were such different but frequent repetition collections of Confucius quotations during the Warring States Period, it can be seen that the various Confucius quotations in the period were based on their origins and not later fictions, and the so-called "disciples at that time had their own records" and later "disciples and compilations" is still the most probable hypothesis, that is, most of the chapters of the Analects and Confucius are indeed derived from the actual records of Confucius's disciples. However, in the meantime, there may be similar content but different time and object of the next speech, so that the text of the record is different, and at the same time, it is inevitable that there will be revisions, polishes or additions and subtractions after learning to lead to differences in the text. In addition, the selection and arrangement standards of the compilation of various disciples are different, and different collections of Confucius quotations were born from this. Wang Chong said that "the disciples recorded the words and deeds of Confucius, and remembered them a lot" so that "hundreds of articles" were completed, but "the Han Xing was lost" and only a small part of them was later discovered, from which the statement of the "Analects" was gradually determined. The discovery of Wangjiazui's "Confucius Said" is really impossible to underestimate, so that many Confucius quotations that have been "lost" for more than 2,000 years have been re-published.
About the Author
Scott Cook (1964—), male, born in Detroit, USA, Ph.D. in Chinese from the Department of East Asian Languages and Cultures at the University of Michigan, Chen Zhenchuan Professor of Sinology at Yale-NUS College, with a research focus on the intellectual history of the Warring States period and excavated documents.