The Deification and Death of Confucius

    In stark contrast to the rest of the text, Analects book 19 presents a god-like depiction of our hero Kong Zi. In 19.24 Zigong goes as far as to compare Confucius to the sun and the moon. Though I understand the passion presented by Zigong at the disparagement of his master, I cannot help but wonder what Confucius himself would think about such aggrandizement. In fact, that we have been constantly presented with the humility of The Master to this point, it seems logical that the reader is expected to engage with such an idea. 

    While death and what happens after it is not a central theme of the Analects, it does appear often. Most notably in the words of Confucius we have many accounts of the former Yan Hui and his apparent Goodness. It seems as if Yan Hui’s Goodness became most clear after he departed this world. Similarly in Analect 15.20 The Master Said, “The gentleman is troubled by the possibility that his name will go uncelebrated after his death”. That a Gentleman appears to need to lead a humble life but worries about being “known” after his death is a strong contrast. With the celebrations of Yan Hui and Confucius posthumously, one is left with the idea that humility during life is a key attribute to fame after it. 

    Would Confucius be okay with such praise? I don’t think so. But in the end I think his near deification after death is the final job of a transmitter of Good -- To pass on the knowledge and teachings of the single thread without personal gain in life. The ultimate altruist deserving of divinity. He did Good for Good. 

Comments

  1. Nick KaeleschMarch 14, 2022 at 6:11 PM

    You pose a very good question in asking what Confucius would think about Zigong's lofty praise of the Master. No doubt Confucius would never make the comparison himself. It is interesting to note that while Zigong's praise elevates Confucius to deified heights it also has the desired effect of deflating his own. It is, after all, the over-praising of Zigong that precipitates the (perhaps) over-praising of Confucius. The question of succession is more of a straight forward problem when it comes to monarchs, emperors and dynastic families. It's no less a "problem" it's just easier to see where and what the problem is. It seems a messier and more awkward situation when it is a teacher like Confucius who preached (I use the term lightly), among other things, humility and moderation, but nonetheless wanted, indeed tried very hard, to implement his ideas in the world, in part, through his disciples. I wonder too why Zigong chose the metaphor of eclipse in 19.21 where he says, "The mistake made by a gentleman is like the eclipse of the moon and sun". Then later on, as you point out, he says about Confucius that he is "like the moon and sun-- he is insurmountable". I guess I am wondering why evoke in the readers mind the image of over-shadowing (eclipse) when ones own succession to the master is being made an issue and you are presumably trying to diffuse that suggestion? I don't know, but your question has me thinking more about it. Thank you for your thoughtful and provoking reading!

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  2. Krishnan VenkateshApril 6, 2022 at 9:00 AM

    Great points, both. Death allows a kind of framing then, within which virtue can shine prominently? Or does it remove the deceased to the realm of the ancients, thus creating a distance so that one can say "I'm not up to that standard" and there is always something to aspire to? On the other hand, Confucius might say, "Everything I've done is not about me, it's about YOU! I kept telling you my whole life long that it all starts with looking into yourself. I died to get out of your way."

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