於不 往 則也 也吾之

於天下也其如示諸

子曰夏禮吾能

下也問

說說觀旣矣。故不也

者子之灌

諸之曰矣。而

CHAP. IX. The Master said, 'I could describe the ceremonies of the Hsiâ dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot

sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient,

I could adduce them in support of my words.'

CHAP. X. The Master said, 'At the great sacrifice, after the pouring out of the libation, I have no wish to look on.'

CHAP. XI. Some one asked the meaning of the great sacrifice. The Master said, 'I do not know. He who knew its meaning would

9. THE DECAY OF THE MONUMENTS OF ANTIQUITY. Of Hsia and Yin, see II. xxiii. In the small State of Chi (originally what is now the district

of the same name in K'ai-fung department in

Ho-nan, but in Confucius's time a part of Shan

reigning dynasty traced his descent. As to who were his assessors in the sacrifice and how often it was offered ;-these are disputed points. See

K'ang-hsi's dict., char. 禘. Compare also 四

tung), the sacrifices to the emperors of the Hsia 書改錯,VII. vii, and 四書拓餘

dynasty were maintained by their descendants.

So with the Yin dynasty and Sung, a part, I. xiii. A royal rite, its use in Lû was also of Ho-nan. But the literary monu- wrong (see next chap.), but there was something in the service after the early act of libation

ments' of those countries, and their獻(=賢, inviting the descent of the spirits, which more

so in the Shû-ching, V. vii. 5, et al.), wise men,' particularly moved the anger of Confucius.

had become few. Had Confucius therefore de 而往=以後, different from 往 in I.xv.

livered all his knowledge about the two dynasties, he would have exposed his truthfulness to suspicion. in the sense of 'to witness,' and, at the end, 'to appeal to for evidence.'

The old commentators, however, interpret the

i

11. THE PROFOUND MEANING OF THE GREAT SACRIFICE. This chapter is akin to II. xxi. Confucius evades replying to his questioner, it being contrary to Chinese propriety to speak in a country of

the faults of its government or rulers. 說 whole differently. Already in the time of explanation,' = meaning. The antecedent to Confucius many of the records of antiquity the second is the whole of the preceding

had perished.

10. THE SAGE'S DISSATISFACTION AT THE WANT clause:The relation to the kingdom of him OF PROPRIETY IN CEREMONIES. who knew its meaning;-that would be as to

仔 is the name

belonging to different sacrifices, but here indi

cates the 大祭, ‘great sacrifice, which could

properly be celebrated only by the sovereign. The individual sacrificed to in it was the remotest ancestor from whom the founder of the

look on this.', interjective, more than interrogative. 示=視,‘to see.’天下,

'under heaven,' an ambitious designation for the Chinese empire, as i olkovuévn and orbis terrae were used by the Greeks and Romans.

find it as easy to govern the kingdom as to look on this ;'-pointing

to his palm.

CHAP. XII. 1. He sacrificed to the dead, as if they were present.

He sacrificed to the spirits, as if the spirits were present.

2. The Master said, 'I consider my not being present at the sacrifice, as if I did not sacrifice.'

CHAP. XIII. 1. Wang-sun Chiâ asked, saying, 'What is the meaning of the saying, "It is better to pay court to the furnace than to the south-west corner?"

2. The Master said, 'Not so. He who offends against Heaven has none to whom he can pray.'

more important for the support and comfort of the household. The prince and his immediate attendants might be more honourable

12. CONFUCIUS'S OWN SINCERITY IN SACRIFIC- | and honourable place, but the tsão was the ING. I. here is historical and not to be translated in the imperative. We have to supply an objective to the first, viz. than such a minister as Chiâ, but more benefit

, the dead, his forefathers, as contrasted within the next clause, all the 'spirits' to which in his official capacity he would have to sacrifice. 2. Observe it in the 4th tone, 'to be present at,' 'to take part in.'

13. THAT THERE IS NO RESOURCE AGAINST THE CONSEQUENCES OF VIOLATING THE RIGHT. 1. Chiâ

was a great officer of Wei (), and having

might be got from him., from woman fucius's reply was in a high tone. Chû Hsi and eyebrows, = 'to ogle,' 'to flatter.' 2. Consays, 天理也,Heaven means prin

ciple.' But why should Heaven mean principle, if there were not in such a use of the term an instinctive recognition of a supreme government of intelligence and righteousness? We

find explained in the

The lofty One who is

the power of the State in his hands insinuated to Confucius that it would be for his advantage by to pay court to him. The, or south-west on high.' A scholar of great ability and research corner, was from the structure of ancient has written to me contending that we ought to houses the cosiest nook, and the place of honour. find in this chapter a reference to fire-worship Chû Hsi explains the proverb by reference to as having been by the time of Confucius inthe customs of sacrifice. The furnace was troduced from Persia into China; but I have not comparatively a mean place, but when the found sufficient reference to such an introducspirit of the furnace was sacrificed to, then tion at so early a period. The ordinary explathe rank of the two places was changed for the nation seems to me more satisfactory;-simple time, and the proverb quoted was in vogue. and sufficient. Ho Yen quotes the words of But there does not seem much force in this K'ung An-kwo of our second century on the explanation. The door, or well, or any other of passage:-'Chiâ held in his hands the governthe five things in the regular sacrifices, might ment of the State. Wishing to make Confutake the place of the furnace. The old expla- cius pay court to him, he stirred him up in a nation which makes no reference to sacrifice gentle way by quoting to him a saying common is simpler. Ao might be the more retired among the people.'

平文哉吾從周

离子日周監於二代郁郁

Jai

mai

鑫子入大廟每事問或曰

禮大
大孰

也。

鄹

大廟每事問子聞之日是

謂人之子知禮乎入

同科古之道也

固子日射不主皮爲力不

也。

CHAP. XIV. The Master said, 'Châu had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Châu.’

CHAP. XV. The Master, when he entered the grand temple, asked about everything. Some one said, 'Who will say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything.' The Master heard the remark, and said, 'This is a rule of propriety.'

CHAP. XVI. The Master said, 'In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way.’

14. THE COMPLETENESS AND ELEGANCE OF THE INSTITUTIONS OF THE CHÂU DYNASTY. By the 周 we are specially to understand the foun

of.

was the name of the town of which

Confucius's father had been governor, who was known therefore as 'the man of Tsâu.' Con

ders of the power and polity of the dynasty-fucius would be styled as in the text, only in

the kings Wăn and Wû, and the duke of Châu.

his early life, or by very ordinary people.-See

The two past dynasties are the Hsia and the on page 59.

Shang or Yin. 文= elegant regulations."

15. CONFUCIUS IN THE GRAND TEMPLE.

16. How THE ANCIENTS MADE ARCHERY A DIS

CIPLINE OF VIRTUE. We are not to understand

大射不主皮 of all archery among the an

(=太)廟 was the temple dedicated to the cients. The characters are found in the

duke of Chau (周公)

(周公), and where he was 禮鄉射, par. 315 of the Chû Sû edition.

sacrificed to with royal rites. The thing is sup- In the edition of the present dynasty, V. iii, posed to have taken place at the beginning of par. 81. There were trials of archery where the Confucius's official service in Lû, when he strength was tested. Probably Confucius was went into the temple with other officers to speaking of some archery of his times, when the

assist at the sacrifice. He had studied all

about ceremonies, but he thought it a mark strength which could go through the skin,' of sincerity and earnestness to make minute or leather, in the middle of the target, was esinquiries about them on the occasion spoken teemed more than the skill which could hit it.

雎臣 孔君
樂 子使

而君對臣

不以日臣

淫忠君事

CHAP.XVII.

君盡禮人以

也去 爾告

Roon

1

Role

愛朔 FE

三餼

1. Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each

month.

2. The Master said, 'Ts'ze, you love the sheep; I love the ceremony.' CHAP. XVIII. The Master said, 'The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery.’

CHAP. XIX. The duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, A prince should employ his ministers according to the rules of propriety; ministers should serve their prince with faithfulness.'

CHAP. XX. The Master said, 'The Kwan Tsü is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.’

17. How CONFUCIUS CLEAVED TO ANCIENT RITES. | sheep killed but not roasted. 2. 1. The king in the last month of the year gave

愛, in the out to the princes a calendar for the first days sense of 愛惜, (to grudge,' it is said. But

this is hardly necessary.

18. How PRINCES SHOULD BB SERVED :AGAINST THE SPIRIT OF THE TIMES.

19. THE GUIDING PRINCIPLES IN THE RELATION

of the months of the year ensuing. This was kept in their ancestral temples, and on the Ist of every month they offered a sheep and announced the day, requesting sanction for the duties of the month. This idea of requesting sanction is indicated by, read kuh. The dukes of Lû now neglected their tranquillizer of the people,' was the posthu mous epithet of, prince of Lû, B.c. 509–

part of this ceremony, but the sheep was still

OF PRINCE AND MINISTER.

定(Greatly anxious,

offered :–a meaningless formality, it seemed 495. 如之何,‘As it what?" 之 refer~

to Tsze-kung. Confucius, however, thought

that while any part of the ceremony was re- ring to the two points inquired about.

tained, there was a better chance of restoring

the whole.

,

20. THE PRAISE OF THE FIRST OF THE ODES.

去 in the 3rd tone, an active 關雎 is the name of the first ode in the

verb, 'to put away.' It is disputed whether Shih-ching, and may be translated "The mur

餼,

in the text, mean a living sheep, or a muring of the ts'ü,' See Shih-ching, I. i. I.

乎小旣事戰周氏我 日哉。子往不栗人以宰哀 管或曰不說子以松我公 氏曰管答。遂聞栗殷對問 有管仲事之日人日社 不曰使以夏於 諫成民 后宰

kway

6

CHAP. XXI. 1. The duke Âi asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, The Hsiâ sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Châu planted the chestnut tree, meaning thereby to cause the people to be in awe.'

2. When the Master heard it, he said, Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.'

CHAP. XXII. 1. The Master said, 'Small indeed was the capacity of Kwan Chung!’

2. Some one said, Was Kwan Chung parsimonious?’(Kwan,’ was the reply, had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?'

3. ‘Then, did Kwan Chung know the rules of propriety ?’The to death before the社夏后氏

21. A RASH REPLY OF TsÂI WO ABOUT THE ALTARS TO THE SPIRITS OF THE LAND, AND LAMENT OF CONFUCIUS THEREON. I. see II. xix.

·哀公

is the

Great Yu, called, to distinguish him from

his predecessors, the 帝, and 夏氏, to dis

was an eloquent disciple of the sage, a native tinguish him from, who was 虞氏,

of Lû. His place is the second west among while they were descended from the same an

(the wise ones.’社,from示 (Ch'i), (spirit cestor. See chap. i, on 氏 殷人 and

or spirits of the earth,' and 土, (the soil,’周人, in parallelism with 夏后氏, 土地神主, the resting-place or must mean the founders of these dynasties;

means

altars of the spirits of the land or groun de Wo simply tells the duke that the founders o the several dynasties planted such and such trees about those altars. The reason was that

the soil suited such trees; but as 栗,‘the

why they are simply styled, 'man,' or ‘men,'I have not found clearly explained, though commentators feel it necessary to say something on the point. 2. This is all directed |against Wo's reply. He had spoken, and his words could not be recalled.

22. CONFUCIUS'S OPINION OF KWAN CHUNG :

chestnut tree,' the tree of the existing dynasty, is used in the sense of, 'to be afraid,' he AGAINST HIM. I. Kwan Chung, by name 夷 suggested a reason for its planting which might, is one of the most famous names in Chinese lead the duke to severe measures against his people to be carried into effect at the altars. history. He was chief minister to the duke

Comp. the Shû-ching, IV. ii. 5, ‘I will put you 桓 of 齊 (B.C.683-642), the first and greatest