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於不

於天下也其如示諸

不知也知其說者之

}或問禘之說子

往者吾不欲觀

說觀

諸之日

禘徵

之灌

。而

吾能徵之矣

也吾之

之足 宋徵禮

矣。故不也

也足殷

子曰夏禮吾能言

足徵禮言

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.

I could adduce them in support of my words."

If those were sufficient,

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. He who knew its meaning would

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 literary monu

=

|

by the Emperor. The individual sacrificed to in it was the remotest ancestor from whom the founder of the 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-he's dict. char. M. Comp. also, VII. 8, and 四書摭餘說, I. 13. An imperial rite,

its use in Loo was wrong (see next ch.), but

ments' of those countries, and their there was something in the service after the

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,

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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 had entered into an account of the sacriof the faults of its government or rulers. If he fice, he must have condemned the use of an

imperial rite in Loo. 說 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,‘grent sacri

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find it as easy to govern the empire as to look on this;"—pointing to his palm.

CHAPTER 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."

CHAPTER XIII. 1. Wang-sun Kea 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.

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that would be as to look on this.', interjective, more than interrogative. 示=觀,‘to see’天下 ‘under heaven,' an ambitious de- | signation for the Chinese empire, as hozovuiry and orbis were used by the Greeks and Ro

mans.

12. CONFUCIUS' OWN SINCERITY IN SACRIFI

CING. 1. 祭 here is historical and not to be translated in the imperative. We have to sup

ply an object. to the first 祭, viz. 先祖, 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. Obs. 與 in low 3d tone, ‘to be present at,' 'to take part in.’

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

1. Kea was a great officer of Wei (), and having the power of the state in his hands insinuated to Confucius that it would be for his

advantage to pay court to him. The 奥,

or

south west corner, was from the structure of

reference to the customs of sacrifice. The furnace was comparatively a mean place, but when

the spirit of the furnace was sacrificed to, then

the rank of the two places was changed for the

time, and the proverb quoted was in vogue. But there does not seem much force in this explanation. The door, or well, or any other of the five things in the regular sacrifices, might take the place of the furnace. The old explanation which makes no reference to sacrifice is simpler.might be the more retired and honwas the more important for the support and comfort of the household.

ourable place, but the 竈

The prince and his immediate attendants might

be more honourable than such a minister as Kea,

but more benefit might be got from him. 媚

from woman and eyebrows,='to ogle,' 'to flatter.’2. Confucius' reply was in a high tone.

Choo He says, 天郎理也,‘Heaven means principle.' But why should Heaven mean prin. ciple, if there were not in such a use of the term an instinctive recognition of a supreme government of intelligence and righteousness?

We find 天 explained in the 摭餘說by ancient houses the cosiest nook, and the place 高高在上者 ‘The lofty one who is of honour. Choo He explains the proverb by on high.'

也。

大孰

平文哉吾從周

國子日周監於二代郁郁

周。大

大廟每事問子聞之曰是

孰謂夥人之子知禮乎人

玉子入大廟每事問或曰

禮也

同科古之道也。

園子日射不主皮爲力不

入曰

CHAPTER XIV. The Master said, "Chow had the advantage of viewing the two past dynasties. How complete and elegant are its

regulations! I follow Chow."

CHAPTER XV. The Master, when he entered the grand temple, asked about every thing. Some one said, "Who will say that the son of the man of Tsow knows the rules of propriety. He has entered the grand temple and asks about every thing. The Master heard the remark, and said, "This is a rule of propriety.”

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CHAPTER 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 CHOW DYNASTY. By
the 周
we are specially to undersand the
founders of the power and polity of the dynas-
ty-the kings Wan and Woo, and the duke of
Chow. The two past dynasties are of course

the Hea and the Shang or Yin. is an adj.
15. CONFUCIUS IN THE GRAND TEMPLE.

spoken of. 鄹
Loo of which Conf. father had been governor,

was the name of the town in

who was known therefore as 'the man of Tsow.' We may suppose that Conf. would be styled as in the text, only in his early life, or by very ordinary people.

16. How THE ANCIENTS MADE ARCHERT A D18CIPLINE 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 duke cients. The char. are found in the 儀禮 of Chow (周公), and where he was worship- 鄉射, par. 315, preceded by the char. 禮

ped with imperial rites. The thing is supposed to have taken place, at the begin. of Conf. official service in Loo, when he went into the temple with other officers to assist at the sacrifice. He had studied all about ceremonies, and was

There were trials of archery where the strength was tested. Probably Conf. was speaking of the of his times, when the strength

famed for his knowledge of them, but he thought which could go through the 皮, ‘skin,’ or lea

it a mark of sincerity and earnestness to make minute inquiries about them on the occasion

ther, in the middle of the target, was esteemed more than the skill which could hit it.

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子貢欲去告朔之餼

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爾告

愛朔

CHAPTER XVII. 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, "Tsze, you love the sheep; I love the ceremony.”

CHAPTER XVIII. The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

CHAPTER 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."

CHAPTER XX. The Master said, "The Kwan Ts'eu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.”

17. How CONFUCIUS CLEAVED TO ANCIENT RITES. 1. The emperor in the last month of the year gave out to the princes a calendar for the 1st days of the 12 months of the year ensuing. This was kept in their ancestral temples, and on the 1st 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, up. 4th tone. The dukes of Loo neglected now their part of this ceremony, but the sheep was still offered:–a meaningless formality, it seemed to | Tsze-kung. Conf., however, thought that while any part of the cer. was retained, there was a better chance of restor. the whole., up. 3d tone, an act. verb, 'to put away. It is disputed

whether

in the text, mean a living sheep, or,

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乎小旣事戰周氏我。

白哉
哉子往不
往不栗人以

乎曰管氏有三

或日不
1.不說子以松我公
曰、管 咎。递
答,遂聞栗殷對問

管 仲 事之日人日社
仲之 曰使以夏

歸儉器

諫成民桶后

CHAPTER XXI. The duke Gae asked Tsae Go about the altars of the spirits of the land. Tsae Go replied, "The Hea sovereign used the pine tree; the man of the Yin used the cypress; and the

man of the Chow used 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."

CHAPTER XXII. 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?"

ALTARS TO THE SPIRITS OF THE LAND, AND LA

21. A RASH REPLY OF TSAE GO ABOUT THE called to distinguish him from his predecessors, the 帝, and 夏氏, to distinguish

MENT OF CONFUCIUS THEREON. 哀公

see

II. 19. Tsae Go, by name 子, and styled 子 him from舜, who was 虞氏, while they

was an eloquent disciple of the sage, a

native of Loo. His place is the second west

among ‘the wise ones.’社from示,Ke,

‘spirit or spirits of the earth,' and t,‘the

soil,' means 土地神主, the resting place

or

altars of the spirits of the land or ground.' Go simply tells the duke that the founders of the several dynasties planted such and such trees about those altars. The reason was that the soil suited such trees, but as, 'the chestnut tree,' the tree of the existing dynasty, is used in the sense of, 'to be afraid,' he suggested a reason for its planting which might lead the duke to severe measures against his people to

be carried into effect at the altars. Comp. Shoo-king, IV. ii. 5, I will put you to death before the 社:夏后氏 is the Great Yu,

were descended from the same ancestor. See ch.

1, on 氏 殷人 and 周人, in parallelism

with 夏后氏 must mean the founders of

those dynasties; why they are simply styled

人, ‘man,' or ‘men,' I have not found clearly explained, though comm. feel it necess. to say

something on the point. 2. This is all directed against Go's reply. He had spoken, and his words could not be recalled.

22. CONFUCIUS' OPINION OF KWAN-CHUNG;一

AGAINST HIM. 1. Kwan-chung, by name 夷 吾, is one of the most famous names in Chin. history. He was chief minister to the duke 桓 of齊 (B.C. 683-540), the first and greatest of the five pa (伯or霸), leaders of the princes of the empire under the Chow dynasty. In the times of Conf, and Men., people thought

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