則臨忠 或勸 忠之以 或謂孔子曰子奚 以 勸 直枉孔公 則則子問 而則之問民民對日 教敬何使不服日何 不孝子民服舉舉為 能慈曰敬 枉直則 CHAPTER XIX. The duke Gae asked, saying, “ What should be done in order to secure the submission of the people?" Confucius replied, “Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.” CHAPTER XX. Ke K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, "Let him preside over them with gravity; then they will reverence him. Let him be filial and kind to all;-then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous.” CHAPTER XXI. 1. Some one addressed Confucius, saying, “Sir, why are you not engaged in the government?" seeking; the individual is on the way to it. The people-soother,' was the honorary epithet of lesson is that we are to do what is right, and not Ke-sun Fei (肥), the head of one of the three be anxious about temporal concerns. great families of Loo; see ch. 5. His idea is 19. How A PRINCE BY THE RIGHT EMPLOY MENT OF HIS OFFICERS MAY SECURE THE REAL honorary epithet of 蔣, duke of Loo (B.C. to the laws for posthumous titles, 哀 denotes seen in 使, ‘to cause,' the power of force; that of Conf. appears in 則,‘then,’the power of influence. In 以勸,以 is said to= =與 together with, mutually.’勸, ‘to advise," 'the respectful and benevolent, early cut off.' 'to teach,' has also in the Dict. the meaning-to 哀公="The to-be-lamented duke.'錯, rejoice to follow,' which is its force here, 篇 up. 3d tone,=置,‘to set aside. 諸 is partly 善, 'the practice of goodness,' being under euphonious, but also indicates the plural. 孔 stood. 21. CONFUCIUS' EXPLANATION OF HIS NOT 子對日,“The philosopher Kung replied' Here, for the first time, the sage is called by his surname, and, 對 is used, as indicating the reply of an inferior to a superior. 20. EXAMPLE IN SUPERIORS IS MORE POWERFUL THAN FORCE. K'ang, easy and pleasant, | BING IN ANY OFFICE. 1. 或謂孔子,一The surname indic. that the questioner was not a disciple. Conf. had his reason for not being in office at the time, but it was not expedient to tell. He replied therefore, as in par. 2. 2. See Shoo-king xxii. 1. But the text is neither correctly applied nor exactly quoted. The old 也震之小 節 子 哉 子 無 日為政孝 殷問 軏也人政是友子 因十 亦于白 於世 車 為兄書 以 政弟: 实施孝 2. The Master said, “ What does the Shoo-king 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 to make one be in the government." CHAPTER 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?" CHAPTER 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 Hea: wherein it took from or added to them may be known. The Chow dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Chow, but though it be should be at the distance of a hundred ages, its affairs may be known." inter. read in one sentence 孝平惟孝, 10 the end of the pole curved upwards, and the filial piety! nothing but filial piety!' Choo He, however, pauses at F, and commences rightly the quotation with 惟孝. A western may think that the philosopher might have made cross bar was suspended from a hook.' This would give it more elasticity. 23. THś GREAT PRINCIPLES GOVERNING SOCI~ ETY ARE UNCHANGEABLE. 1. 世 may be taken as an age=‘a century,' or as a generation=30 years, which is its radical meaning, being forin ed from three tens and one (H and —). Both a happier evasion. 奚其為為政, the 1st 爲=以爲 and 其 referring to the meanings are in the Dict. Conf. made no pre thought in the man's question, that office was necessary to one's being in government. 22. THE NECESSITY TO A MAN OF BEING TRUTH FUL AND SINCERE. 軹 and 軏 are explained in the Dict. in the same way-the cross bar at the end of the carriage pole.' But there was a difference. Choo He say's, In the light carriage: now spokei of as the 三代‘The three 無勇也 也鬼可周知禮也 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, T'ang, 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 #pirit (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—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 families of one surname. 季氏(The Ko 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-| 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. 1. CONFUCIUS'INDIGNATION AT THE USURPA季氏 by contraction TION OF IMPERIAL RITES. 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 禮本 不仁 禮與其奢也寕 禮 大問 樂何 公徹。 日 家穆相者 禮何人而之穆維以 而不堂奚辟雍 問之 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 to 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 trans- to the sage during the short time that he held 2. AGAIN AGAINST USURPED RITES. 三家 | of the three families. 辟,一up. 4th tone, with out an aspirate.柙,一up. 3d tone, ‘assistant,’ ‘assisting.’ 3. CEREMONIES AND MUSIC VAIN WITHOUT VIRTUE. see I. 2. I don't know how to 仁, render it here, otherwise than in the transla. Comm. define it—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, supThose belonging to the three families.' posed to have been a disciple of Conf., and They assembled together, as being the descend-whose tablet is now placed first, on the west, in ants of duke Hwan (II. 5), in one temple. To the outer court of the temples. He is known this temple belonged the in the last ch., only by the question in this ch. Acc. to Choo which is called 季氏庭, because circumstances had concurred to make the Ke the chief of the three families; see 四書改錯, vii. 7. He, 本 here is not 根本, ‘the radical idea,' the essence;' but as J, 'the beginning,' opposed to末="the first thing to be attended to.. 7. It was, properly, sung in the imperial temples 3.禮 has not the gen. meaning of the char. in of the Chow dynasty, at the 徹, the clearing | the 1st par. As opposed to 喪 (up. Ist tone), For the Yung ode, see She-king, II.ii. Ode. II. st. away,' of the sacrificial apparatus, and contains it must indicate the festive or fortunate (吉) the lines quoted by Confucius, which of course were quite inappropriate to the circumstances ceremonies,-capping, marriage, and sacrifices. 山子能子 泰能弗山。 也君戚儉 不子 亡有 儉喪與其易也寜 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?" , read e, low 3d tone. Choo He explains it by治, as in Mencius—易其田疇 (to cleanse and dress the fields,' and interprets as in the transl. The old comm. take the meaning-, harmony and ease,' i. e., not being overmuch troubled. 5. THE ANARCHY OF CONFUCIUS' TIME. The 夷 were the barbarians on the cast of China, See 禮記 and, those on the north. iii. 14. The two are here used for the barbarous tribes about China generally. still a common designation of it. Choo He 6. ON THE FOLLY OF USURPED SACRIFICES. is said to be the name appropriate to sacrifices to mountains, but we find it applied also to sac- |