子日人而無信不

2. The Master said, What does the Shû-ching say of filial piety?"You are filial, you discharge your brotherly duties. These qualities are displayed in government." This then also constitutes the exercise of government. Why must there be THAT-making one be in the government?’

CHAP. XXII. The Master said, 'I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?'

CHAP. XXIII. 1. Tsze-chang asked whether the affairs of ten ages after could be known.

2. Confucius said, 'The Yin dynasty followed the regulations of the Hsiâ: wherein it took from or added to them may be known. The Châu dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Châu, but though it should be at the distance of a hundred ages, its affairs may be known.'

pedient to tell it. He-replied therefore, as in | curved upwards, and the cross-bar was suspar. 2. 2. See the Shû-ching, V. xxi. 1. But pended from a hook.' This would give it the text is neither correctly applied nor exactly more elasticity.

quoted. The old interpreters read in one sen

23. THE GREAT PRINCIPLES GOVERNING SOCIETY

tence 孝乎惟孝,(Ofilial piety! nothing ARE UNCHANGEABLE.

but filial piety !’Chû Hsi, however, pauses at age = our ‘century,' or as a generation = thirty

平, and commences the quotation with 惟 孝.奚其為為政, the Ist 為 = 以為, and 其 refers to the thought in the

question, that office was necessary to one's being in government.

22. THE NECESSITY TO A MAN OF BEING TRUTH輓 and 軏 are explained

FUL AND SINCERE.

in the dictionary in the same way-'the cross

years, which is its radical meaning, being (卅 and).

formed from three tens and one

Confucius made no pretension to supernatural the things here asked about were not what we call contingent or indifferent events.

powers, and all commentators are agreed that

He merely says that the great principles of

morality and relations of society had continued the same and would ever do so.

=

bar at the end of the carriage-pole.' Chû Hsi 2. The Hsiâ, Yin, and Châu are now spoken

says, ‘In the light carriage the end of the pole|of as the 三代, The three changes,'i. e. the

可周知禮也所

者也所周

曰也。 損因
或益於

不之非

所損益可知

為詔其 世繼 可殷知

yun

CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to

a spirit which does not belong to him is flattery.

2. To see what is right and not to do it is want of courage.’

three great dynasties. The first sovereign of the Hsia was 'The great Yü,' B. C. 2205; of the Yin, T'ang, B.c. 1766; and of Chau, Wu, B. C.

II22.

24. NEITHER IN SACRIFICE NOR IN ANY OTHER

PRACTICE MAY A MAN DO ANYTHING BUT WHAT IS

RIGHT.

I.

a man may say that they are his, are those only of his ancestors, and to them only he may sacrifice. The ritual of China provides for

sacrifices to three classes of objects一天神,

地示人鬼,‘spirits of heaven, of the

1.人神日鬼, The spirit of man earth, of men. This chapter is not to be ex

tended to all the three. It has reference only

(i.e. of the dead) is called鬼 The鬼 of which to the manes of departed men.

BOOK III. PÂ YIH.

CHAPTER I. Confucius said of the head of the Chî family, who had eight rows of pantomimes in his area, 'If he can bear to do this,

what may he not bear to do?'

HEADING OF THIS BOOK.-八佾第三.|of, and not her 姓. Originally the 氏 ap

The last Book treated of the practice of govern- pears to have been used to denote the branch

ment, and therein no things, according to Chi- families of one surname. 季氏,(The Chi

nese ideas, are more important than ceremonial

rites and music. With those topics, therefore, family,' with special reference to its head, ‘The the twenty-six chapters of this Book are occu-Chi,' as we should say. , 'a row of dancers,' pied, and 'eight rows,' the principal words in or pantomimes rather, who kept time in the first chapter, are adopted as its heading. the temple services, in the, the front

1. CONFUCIUS'S INDIGNATION AT THE USURPATION

OF ROYAL RITES.

季氏, by contraction for space before the raised portion in the principal

季孫氏; ; see on II. v. 氏and 姓 are now used without distinction, meaning ‘surname,' only that the of a woman is always spoken

hall, moving or brandishing feathers, flags, or other articles. In his ancestral temple, the king had eight rows, each row consisting of eight men, a duke or prince had six, and a great officer only four. For the Chî, therefore,

禮與其奢也寕

禮本不 不仁

取心徹 。
取

何

也哉 何人 而之穆維以 而不堂奚辟雍

CHAP. II. The three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, ""Assisting are the princes;-the son of heaven looks profound and grave:"-what application can these words have in the hall of

the three families ?’

CHAP. III. The Master said, 'If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music ?’

CHAP. IV. 1. Lin Fang asked what was the first thing to be attended to in ceremonies.

2. The Master said, 'A great question indeed!

3. ‘In festive ceremonies, it is better to be sparing than extravagant. to use eight rows was a usurpation, for though by Confucius, quite inappropriate to the cirit may be argued, that to the ducal family of cumstances of the three families: -withLû royal rites were conceded, and that the offshoots of it (II. v) might use the same, still great officers were confined to the ordinances

proper to their rank. 謂 is used here, as

out an aspirate.

‘assisting.’

-4th tone, 'assistant,'

frequently, in the sense-to speak of.' Confucius's remark may also be translated, ‘If this 仁, see I. ii. I don't know how to render be endured, what may not be endured ?" For it here, otherwise than in the translation.

there is force in the observations of the author

of the 四書翼註, that this par. and the Commentators define it一心之全德

following must be assigned to the sage during the entire virtue of the heart.' As referred

the short time that he held high office in Lû. to禮,it indicates the feeling of reverence; 2. AGAIN AGAINST USURPED RIGHTS. 三家 (as referred to 樂 (yù), it indicates harmo

者:‘Those belonging to the three families." niousness.

They assembled together, as being the descend- 4. THE OBJECT OF CEREMONIES SHOULD REGUants of duke Hwan (II. v), in one temple. To LATE THEM :-AGAINST FORMALISM. 1. Lin Fang,

this belonged the 庭 in the last chapter, styled子邱 was a man of Lû, whose which is called, circumstances tablet is now placed first, on the west, in the outer court of the temples. He is known only having concurred to make the Chî the chief by the question in this chapter. According to of the three families; see 四書改錯,Chû Hsi, 本 here is not 根本, the radical

VIII. vii. For the Yung ode, see Shih-ching,

IV. i. sec. ii. Ode VII. It was, properly, sung idea,' (the essence; but =初, ‘the begin

in the royal temples of the Châu dynasty,

at the 徹,‘the clearing away,' of the sacri. ning' (opposed to 末), (the first thing to be ficial apparatus, and contains the lines quoted attended to.' 3. 禮, as opposed to喪(1st

In the ceremonies of mourning, it is better that there be deep than a minute attention to observances.'

sorrow

CHAP. V. The Master said, 'The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.'

CHAP. VI. The chief of the Chi family was about to sacrifice to the T'âi mountain. The Master said to Zan Yû, 'Can you not save him from this ?' He answered,‘I cannot.’ Confucius said, Alas! will you say that the T'âi mountain is not so discerning as Lin Fang?'

tone), must indicate the festive or fortunate

6. ON THE FOLLY OF USURPED SACRIFICES.

旅 (吉) ceremonies, — capping, marriage, and is said to be the name appropriate to sacrifices

to mountains, but we find it applied also to

sacrifices.易, readi, 4th tone. Chû Hsi sacrifices to God. The T'âi mountain is the first of the five mountains' (五嶽), which

explains it by治 as in Mencius—易其 田疇, to cleanse and dress the fields,' and interprets as in the translation. The old commentators take the meaning-,

are celebrated in Chinese literature, and have

always received religious honours. It was in Lû, or rather on the borders between Lû and Ch'i, about two miles north of the present

‘harmony and ease,’i. e. not being overmuch department city of Tai-an (泰安), in Shan

troubled.

China, and 狈, those on the north. See

記王制,III.xiv. The two are here used

for the barbarous tribes about China generally.

諸夏 is a name for China because of the

tung. According to the ritual of China, sacrifice

could only be offered to those mountains by the

sovereign, and by the princes in whose States

any of them happened to be. For the chief of

as

the Chi family, therefore, to sacrifice to the
Tai mountain was a great usurpation. 女
II. vii = 汝,and會
·汝, and 鲁 as in II. viii =
we may take it as = 經,‘Have you said,'

in

viii,

or

multitude of its regions (諸), and its greatness &e. 泰山-泰山之神,The spirit the T'ai mountain. Lin Fang, see chap. iv,

(夏).華夏, The Flowery and Great,' is

still a common designation of it. Chû Hsi

takes 如 as simply =似, and hence the sen

timent in the translation. Ho Yen's commen

tary is to this effect :-'The rude tribes with their princes are still not equal to China with its anarchy.’亡,read as, and = 無.

of

from which the reason of this reference to him

| may be understood. Zan Yi, named (求), and by designation子有

, was one of the

disciples of Confucius, and is now third, in of the Chi family, and was a man of ability the hall, on the west. He entered the service | and resource.

事

起後 詩予素。

與言詩已矣

飲

必

者日謂盼問其 F 矣商禮也。今日爭揖 也後子素巧也讓 以笑君

始乎

可子繪為倩子。升等,

CHAP. VII. The Master said, 'The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chin-tsze.’

CHAP. VIII. 1. Tsze-hsiâ asked, saying, 'What is the meaning of the passage" The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colours?"

2. The Master said, 'The business of laying on the colours follows (the preparation of) the plain ground.’

3. Ceremonies then are a subsequent thing?' The Master said, It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him.'

7. THE SUPERIOR MAN AVOIDS ALL CONTENTIOUS ORNAMENTAL.

I. The sentences quoted by Tszeone of

STRIVING. Here 君子=尙德之人, hsia are, it is supposed, from a 逸詩,

poems which Confucius did not admit into

the man who prefersvirtue.’必也射乎,e Shimening. The two first lines, however,

literally, ‘if he must, shall it be in archery ?' are found in it, I. v; III. ii. The disciple's

揖讓, according to Chù Hsi, extend over all inquiry turns on the meaning of 以爲 in the verbs, 升,下,飲. 下 is marked in the the last line, which he took to mean - The plain 4th tone, anciently appropriate to it as a verb. ground is to be regarded as the colouring.’2.

4th tone, ‘to give to drink,'here = to exact | Confucius, in his reply, makes 後 a verb, from the vanquished the forfeit cup. In Confu- governing 素 = comes after the plain ground.

cius's time there were three principal exercises

the sovereign; the guests' archery, which might elamation rather than a question. 起子者, ofarchery :-the great archery, under the eye of 3.禮後平;Tsze-hsia's remark is an ex

be at the royal court or at the visits of the princes among themselves; and the festive archery, for amusement. The regulations for the archers were substantially the same in them all, and served to prove their virtue, instead of giving occasion to quarrelling. There is no end to the controversies among commentators on minor points.

8. CEREMONIES ARE SECONDARY AND MERELY

‘He who stirs me up,' = 'He who brings out my meaning.' On the last sentence, see I. xv.——The above interpretation, especially as to the meaning of, after Chû Hsi, is quite the opposite of that of the old interpreters. Their view is of course strongly supported by VIII. iii.

the author of 四書改錯,