無也鬼可周知禮也所

L而子知者也所周損 也義祭曰也。雖其損因益 不之非 百或益於可 為詔其 世繼可殷知

CHAPTER 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."

changes,' i. e., the three great dynasties. The first Emperor of the Hea was 'The great Yu,' B. C. 2204,of the Yin, Tang, B. C. 1765, and of Chow, Woo, B. C. 1121.

24. NEITHER IN SACRIFICE NOR IN OTHER PRACTICE MAY A MAN DO ANYTHING BUT WHAT

IS RIGHT. 1.人神日鬼,‘The human spirit (i. e, of the dead) is called 鬼: The鬼

of which 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 earth, of men. This ch. is not to be extended

to all the three. It has reference only to the manes of departed men.

CHAPTER I. Confucius said of the head of the Ke 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.一八佾第三.ken of, and not her 姓. Originally the 氏

The last book treated of the practice of govern- appears to have been used to denote the branch

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

nese ideas, are more important than ceremonial rites and music. With those topies therefore, the twenty six chapters of this book are occupied, and 'eight rows,' the principal words in the first chapter, are adopted as its heading.

TION OF IMPERIAL RITES.

1. CONFUCIUS'INDIGNATION AT THE USURPA·季氏by contraction for 季孫氏: see II. 5. 氏 and 姓 used without distinction, meaning surname,” | only that the of a woman is always spo

are now

|

family,' with special reference to its head, 'The Ke,' as we should say. }, 'a row of dancers,' or pantomimes rather, who kept time in the temple services, in the庭, the front space before the raised portion in the principal hall,

moving or brandishing feathers, flags, or other articles. In his ancestral temple, the Emperor had 8 rows, each row consisting of eight men, a duke or prince had 6. and a great officer only 4. For the Ke. therefore, to use 8 rows was a

CHAPTER 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 emperor looks profound and grave:'-what application can these words have in the hall of the three families?”

CHAPTER 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?"

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

2. The Master said, “A great question indeed !"

usurpation, for tho' it may be argued, that | of the three families. 辟,一up. 4th tone, withto the ducal family of Loo imperial rites were

conceded, and that the offshoots of it (II. 5)

might use the same, still great officers were confined to the ordinances proper to their rank,

謂 is used here, as frequently, in the sense

to speak of.' Conf. remark may also be translated, ‘If this be endured, what may not be endured?' And this is probably the correct in

terpretation, for there is force in the observations

of the author of the

E, that

this remark and the following must be assigned

to the sage during the short time that he held high office in Loo.

2. AGAIN AGAINST USURPED RITES. 三家 者: Those belonging to the three families. They assembled together, as being the descendants of duke Hwan (II, 5), in one temple. To this temple belonged the in the last ch.,

out an aspirate. 相,-up. 3d tone, ‘assistant,

assisting."

render it here, otherwise than in the transla,

Comm. define it一心之全德‘the entire

virtue of the heart.' As referred to it indicates the feeling of reverence; as referred to 樂(gǔ), it indicates harmoniousness.

4. THE OBJECT OF CEREMONIES SHOULD REGULATE THEM:-AGAINST FORMALISM, 1. Lin

Fang, styled 子邱 was a man of Loo, sup

posed to have been a disciple of Conf., and whose tablet is now placed first, on the west, in the outer court of the temples. He is known only by the question in this ch. Acc. to Choo

which is called 季氏庭, because circumstan- He, 本 here is not 根本, ‘the radical idea, ces had concurred to make the Ke the chief of the essence;' but as 初‘the beginning,'opthe three families; see 四書改錯, vii. 7.

For the Yung ode, see She-king, II. ii. Ode. II. st,

7. It was, properly, sung in the imperial temples of the Chow dynasty, at the 徹, ‘the clearing

posed to 末="the first thing to be attended to, 3. 禮 has not the gen. meaning of the char. in the 1st par. As opposed to 喪 (up. lst tone), away,' of the sacrificial apparatus, and contains the lines quoted by Confucius, which of course it must indicate the festive or fortunate (吉) were quite inappropriate to the circumstances | ceremonies, -capping, marriage, and sacrifices.

山子能子關 也。君戚儉

不救謂季

不子

如

諸夷

如嗚

林呼對有旅

放

日日 日於 乎。 不 泰

泰能弗 弗山。

网喪與其易也

3. In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow

than a minute attention to observances."

CHAPTER 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."

CHAPTER VI. The chief of the Ke family was about to sacrifice to the T'ae mountain. The Master said to Yen-yew, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ae mountain is not so discerning as Lin Fang?”

,

男: read e, low 3d tone. Choo He explains it
in Mencius-易其田疇to

by as
cleanse and dress the fields,' and interprets as
in the transl. The old comm. take the mean-

ing一和易,‘harmony and ease,'ie, not

being overmuch troubled.

5. THE ANARCHY OF CONFUCIUS' TIME, The

夷 were the barbarians on the east of China, and 狄, those on the north. See 禮記 王制 iii. 14. The two are here used for the barbarous tribes about China generally.

諸夏 is a name for China because of the multitude of its people (諸), and its greatness

(夏)、華夏‘The flowery and great,' is

to mountains, but we find it applied also to sacrifices to God. The Tae mountain is the first

of the‘five mountains’(五嶽), which are

celebrated in Chinese literature, and have always
received religious honours. It was in Loo, or
rather on the borders between Loo and Ts'e,
about 2 miles north of the present district city

of Tae-gan (泰安), in the department of
Tse-nan (濟南), in Shan-tung. According
the ritual of China, sacrifice could only be
to
offered to these mountains by the emperor, and
to be. For the chief of the Ke family, there-
princes in whose States any of them happened
fore, to sacrifice to the Tae mountain, was a
great usurpation. as in II.
7,=汝,and會
as in II. 8,=則

or we may take it as=

still a common designation of it. Choo HeHave you said, &c. 泰山=泰山之神

takes 如 as simply=似, and hence the senti

ment in the transl. Ho An's comm. is to this

effect: The rude tribes with their princes are

ㄧˋ

"The spirit of the T'ae mountain.' Lin Fang,

see ch. 4, from which the reason of this reference to him may be understood. Yen Yew,

etill not equal to China with its anarchy.?亡, named (求), and by designation 子有, read as, and=無

6. ON THE FOLLY OF USURPED SACRIFICES.

is said to be the name appropriate to sacrifices

was

one of the disciples of Conf., and is now third, in the hall, on the west. He entered the service of the Ke family, and was a man of ability and resources.

與言詩已矣

白謂

必

二飲燒

矣。 商禮也。今日爭揖 也後 子素巧也讓 笑君

始

子

离子日君子無所爭

繪為倩子升等

CHAPTER 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 Keun-tsze.”

CHAPTER VIII. 1. Tsze-hea 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 STRIVING.

Here 君子=尙德之 人, the man who prefers virtue 必也 射平 lit, if he must, shall it be archery ?" 揖讓, according to Choo He, extend over all the verbs, 升,下,飲下 is marked in the 飲, up. 3d tone, to give to drink, here=to exact from the vanquished the forfeit cup. In Conf. time there were three principal exercises of archery:—the great archery, under the eye of the Emperor, the guests' archery, which might be at the imperial court or at the visits of the princes among themselves, and the fes

3d tone, anciently appropriate to it as a verb.

tive 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 quarreling. There is no end to the controversies among comm. on minor points.

8. CEREMONIES ARE SECONDARY AND ORNA- 改錯, VIII. 3.

於不

下也問

禘徵

則吾能徵之矣

也文獻不足故也是
吉能言之宋不否

之杞不足徵也殷

子曰夏禮吾能

於天下也其如示諸

不知也知其說者之

素或問禘之說子!

往者吾不欲觀

欲自之

之

諸之曰矣。而

矣。

不

也足

也

殷

能

言

足徵禮

CHAPTER IX. The Master said, "I am able to describe the ceremonies of the Hea dynasty, but Ke cannot sufficiently attest my words.

I am able to 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."

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

CHAPTER XI. Some one asked the meaning of the great sacrifice. The Master said, "I do not know.

9. THE DECAY OF THE MONUMENTS OF ANTIQUITY. Of Hea and Yin, see II. 23. In the small state of Ke (originally what is now the district of the same name in K'ae-fung dep. in Ho-nan, but in Conf. time a part of Shan-tung), the sacrifices to the emperors of the Hea dynasty were maintained by their descendants. So with the Yin dynasty and Sung, a part of the present Ho-nan. But the 文,‘literary monuments' of those countries, and their

so in the Shoo-king, v. vii.5, et al.) ‘wise men had become few. Had Conf. therefore delivered

all his knowledge about the two dynasties,

he would have exposed his truthfulness to

suspicion, 徵, in the sense of 證, to witness,”

and, at the end, 'to appeal to for evidence.' The
old comm., however take in the sense of
to complete,' and interpret the whole different-
ly. We see from the chapter how in the time
of Confucius many of the records of antiquity
had perished.

10. THE SAGE'S DISSATISFACTION AT THE WANT OF PROPRIETY OF AND IN CEREMONIES.

is the name belonging to different sacrifices,

He who knew its meaning would

by the Emperor. The individual sacrificed to in it was the remotest ancestor from whom the founder of the reigning dynasty traced his des cent. As to who were his assessors in the sacrifice and how often it was offered;–these are disputed points. See K'ang-he's dict. char.

禘. Comp. also 四書改錯 VII. 8, and 四書摭餘說 I. 13. An imperial rite,

its use in Loo was wrong (see next ch.), but there was something in the service after the early act of libation inviting the descent of the spirits, which more particularly moved the

anger of Conf. 而往=以後, diff. from 往 in I. 15.

11. THE PROFOUND MEANING OF THE GREAT evades replying to his questioner, it being conSACRIFICE. This ch. is akin to 11. 21. Conf. trary to Chinese propriety to speak in a country of the faults of its government or rulers. If he had entered into an account of the

sacri

fice, he must have condemned the use of an imperial rite in Loo.'explanation,'-meaning. The antecedent to the second is the whole of the preceding clause :-'The relation fice,' which could properly be celebrated only to the empire of him who knew its meaning:

but here indicating the 大祭‘great sacri