聖子日人而無信不 + 其大而 於世 何車 為兄書 以無信 政 夏 禮知 行軹不 施孝 2. The Master said, What does the Shu-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 Hsia: 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 sus par. 2. a. See the Shu-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 孝平惟孝, (O filinl piety! nothing | ARE UNCHANGRABLE. I. 世 may be taken as an formed from three tens and one but filial piety!' Chû Hst, however, pauses at age = our ‘century,' or as a generation = thirty 平, and commences the quotation with 惟 years, which is its radicai meaning, being 孝.奚其爲為政, the Ist (Hand以爲 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 crossbar at the end of the carriage-pole.' Chú Hai says, ‘In the light carriage the end of the pole Confucius made no pretension to supernatural powers, and all commentators are agreed that the things here asked about were not what we call contingent or indifferent events. He merely says that the great principles of morality and relations of society had continued the same and would ever do so. 2. The Hsia, Yin, and Châu are now spoken of as the,The three changes,’i. e. the 無勇也 無也鬼 可周知禮也所 也義祭曰也雖 見而子知者 不之非 為詔其 世繼 可殷知 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, Tang,B.C. 1766; and of Chau, Wa, B. C. 1122. 24. NEITHER IN SACRIFICE NOR IN ANY OTHER PRACTICE MAY A MAN DO ANYTHING BUT WHAT IS RIGHT. I. 1.人神日鬼,(The spirit of man (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 objecte—天神, 地示人鬼,spirits of heaven, of the earth, of men. This chapter is not to be ex tended to all the three. It has reference only to the manes of departed men. BOOK III. PÅ YIH. 忍孰可於八謂 也不忍庭佾季孔 可也是舞氏子 第八 三佾 CHAPTER I. Confucius said of the head of the Chi 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.of, and not her 姓, Originally the 氏ap families of one surname. 季氏,(The Chi 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 Chinese ideas, are more important than ceremonial rites and music. With those topics, therefore, the twenty-six chapters of this Book are occu2 pied, and 'eight rows,' the principal words in the first chapter, are adopted as its heading. 1. CONFUCIUS'S INDIGNATION AT THE USURPATION OF ROYAL RITES. family,' with special reference to its head, 'The Chi,' as we should say. 佾, ‘a row of dancers, or pantomimes rather, who kept time in the temple services, in the E, the front 季氏, by contraction for space before the raised portion in the principal 季孫氏; II.v.氏 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 Chi, therefore, 666 家穆 不堂 相 者 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 rowe 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,,-withLù royal rites were conceded, and that the offshoots of it (II. v) might use the same, still out an aspirate. -4th tone, 'assistant,' great officers were confined to the ordinances |‘assisting.’ proper to their rank. 謂 is used here, as 3. CEREMONIES AND MUSICVAIN WITHOUT VIRTUE. frequently, in the sense to speak of.' Confucius's remark may also be translated, ‘If this ←, 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, it indicates the feeling of reverence; (as referred to 樂 (yù), it indicates harmo 2. AGAIN AGAINST USURPED RIGHTS. 三家 . 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 Lu, 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 Chi the chief by the question in this chapter. According to of the three families; see 四書改錯, Cha Hsu, 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 beginin the royal temples of the Chau dynasty, at the 徹, tthe clearing away,' of the sacri ning' (opposed to 末), (the first thing to be 禮, as opposed to (Ist ficial apparatus, and contains the lines quoted attended to." 3. 山子能子也。君戚。儉 救謂季 不 如鳴與冉氏 林呼對有旅 諸夷 日日 乎謂 不 亡有 儉喪與其易也字 泰能 In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances.' 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 Tâi mountain is not so discerning as Lin Fang?' tone), must indicate the festive or fortunate 6. ON THE FOLLY OF USURPED SACRIFICES. 旅 (#) ceremonies, --capping, marriage, and is said to be the name appropriate to sacrifices to mountains, but we find it applied also to sacrifices., read i, 4th tone. Chû Hsl sacrifices to God. The Tai mountain is the always received religious honours. It was in explains it by as in Mencius 易其 first of the (ive mountains(五嶽), which 田疇, to cleanse and dress the fields, and are celebrated in Chinese literature, and have interprets as in the translation. The old Lû, or rather on the borders between Lû and commentators take the meaning-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. tung. According to the ritual of China, sacrifice 5. THE ANARCHY OF CONFUCIUS'S TIME. The could only be offered to those mountains by the were the barbarous tribes on the east of sovereign, and by the princes in whose States any of them happened to be. For the chief of 夷 China, and 狄, those on the north. See 禮 the Chi family, therefore, to sacrifice to the 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 T'ai mountain was a great usurpation. , and as in II. viii =JJ, or we may take it as, 'Have you said,' multitude of its regions (諧), and its greatness &c.? 泰山-泰山之神, The spirit (夏).華夏, The Flowery and Great,' is of the Tai mountain.' Lin Fang,—see chap. iv, from which the reason of this reference to him may be understood. Zan Ya, 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. 與日事 字素。 與言詩已矣 日起予者商也始可 後素曰禮後乎子 網兮何謂也子日 今美目盼兮素以魚 夏 不必 禮也。今日爭 繪為 必也射乎揖讓而升 玉子日 君子無所爭 笑君而 倩子。升爭 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-hsia 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. Hero 君子-尙德之人, hsia are, it is supposed, from a 逸詩 the man who prefersvirtue. 必也射乎 the Shin.ching. The two first lines, however, the which Confucius did not admit into literally, 'if he must, shell it be in archery ?' are found in it, I. v; III. ii. The disciple's 揖讓, according to Chû Hai, extend over all inquiry turns on the meaning of 以爲 in the verbe, 升,下飲下is marked in the the last line, which he took to mean-Thaplain 4th tone, anciently appropriate to it as a verb. ground is to be regarded as the colouring.’a. 飲, 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, =‘comesafter the plain ground. of archery :—the great archery, under the eye of 3- 禮後平;-Tsze-hsia's remark is an exthe sovereign ; the guests' archery, which might clamation rather than a question. 起子者, cius's time there were three principal exercises be at the royal court or at the visits of the princes among themselves; and the festive archery, for 'He who stirs me up,'-'He who brings out my amusement. The regulations for the archers meaning.' On the last sentence, see I. xv:-The were substantially the same in them all, and above interpretation, especially as to the mean occasion to quarrelling. There is no end to the served to prove their virtue, instead of giving|ing of繪事後素, after Chû Hsi, is quite controversies among commentators on minor Their view is of course strongly supported by the opposite of that of the old interpreters. points. 8. CEREMONIES ARE SECONDARY AND MERELY th |