When Confucius fell seriously ill, Zilu arranged for his disciples to act as household ministers, preparing to conduct funeral rites befitting a high official. After Confucius recovered and learned what had happened, he said, “It’s been a long time since Zilu started practicing deceit! I have no ministers, yet he pretends I do. Whom am I trying to deceive? Heaven itself? Besides, if I must die, I would rather die in the hands of you, my disciples, than in the hands of fake ministers! And even if I cannot receive a grand official burial, do you think I’ll end up abandoned on the roadside with no one to bury me?”
Note
This passage from the Analects powerfully illustrates Confucius’s insistence on sincerity in ritual and the alignment of name with reality. According to Zhou dynasty rites, only officials of rank “da fu” (high minister) or above were entitled to have household ministers and elaborate funerals. At this time, Confucius held no official post and was merely a scholar-gentleman, so staging a ministerial funeral would be a fraudulent act – “creating something out of nothing.” Though it appeared respectful, it actually violated the true spirit of ritual propriety. Confucius condemns this sharply, emphasizing that ritual must stem from authenticity and reverence, not theatrical display. He prefers a modest funeral that matches his actual status over a deceptive show of honor. Moreover, he expresses deep affection for his disciples: he would rather be cared for by those who truly know him than by impersonal “ministers.” This reflects both respect for ritual norms and valuing genuine human bonds. The episode embodies the Confucian principle of “rectification of names” – when titles and roles do not correspond to reality, it leads to self-deception and moral disorder, even amounting to “deceiving Heaven.”
Further Reading
Zilu asked, “If the ruler of Wei awaits you to govern, what will you prioritize?” The Master said, “Certainly the rectification of names!” Analects 13.3 (Zi Lu)
Both stress that social and ritual order depends on aligning titles with reality – using “ministers” when one has none violates titles and status (rectification of names).
子疾病，子路使門人為臣。病閒，曰：「久矣哉！由之行詐也，無臣而為有臣。吾誰欺？欺天乎？且予與其死於臣之手也，無寧死於二三子之手乎？且予縱不得大葬，予死於道路乎？」
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