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禱 然竈其

祭神

也。獲何媚 王如 祭 謂於 於 孫不 子

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於也奥實察。
祭。曰,在
天子寧問 吾祭
日媚日 神
所 不於身

與如

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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."

reference to the customs of sacrifice. The furthe spirit of the fnrnace was sacrificed to, then

nace was comparatively a mean place, but when

the rank of the two places was changed for the

that would be as to look on this.' 平, inter- | jective, more than interrogative. 示=視,‘to see.' 天下; ‘under heaven,' an ambitious designation for the Chinese empire, as juzoueivy and orbis were used by the Greeks and Ro-planation. The door, or well, or any other of the

mans.

12. CONFUCIUS' OWN SINCERITY IN SACRIFICING. 1. 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 with in 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 (衛), 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

ancient houses the cosiest nook, and the place

time, and the proverb quoted was in vogue. But there does not seem much force in this ex

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. The prince and his immediate attendants might

ourable place, but the 竈

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 高高在上者, The lofty one who is

of honour. Choo He explains the proverb by on high.'

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禮大

也。

大廟每事問子聞之日是

謂夥人之子知禮乎人

同科古之道也

固子日射不主皮爲力不

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 dynasty-the kings Wan and Woo, and the duke of Chow. The two past dynasties are of course

the Hea and the Shang or Yin. 文 is an adj.

15. CONFUCIUS IN THE GRAND TEMPLE. •大 (=

太廟、

way.’

spoken of.鄹

was the name of the town in

Loo of which Conf. father had been governor, 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 ARCHERY A DISCIPLINE OF VIRTUE. We are not to understand

was the temple dedicated to the duke cients. The char. are found in the 儀禮

射不主皮 of all archery among the an

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 There were trials of archery where the strength

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

famed for his knowledge of them, but he thought it a mark of sincerity and earnestness to make minute inquiries about them on the occasion

was tested. Probably Conf. was speaking of the of his times, when the strength

which could go through the skin,' or leather, in the middle of the target, was esteemed more than the skill which could hit it.

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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.

99

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

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a sheep killed but not roasted. 2. 愛, in the sense of 愛惜, ‘to grudge,' it is said. But

this is hardly necessary.

18. How PRINCES SHOULD BE SERVED:

AGAINST THE SPIRIT OF THE TIMES,

17. How CONFUCIDS 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. anxious, tranquillizer of the people,' was the 定‘Greatly 4th tone. The dukes of Loo neglected now their part of this ceremony, but the sheep was still posthumous epithet of prince of Loo, B.C. offered:–a meaningless formality, it somed to | 508-494. 如之何, ‘As it what,' 之

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

19. THE GUIDING PRINCIPLES IN THE RELATION OF PRINCE AND MINISTER.

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ferring to the two points inquired about,
20. THE PRAISE OF THE FIRST OF THE ODES,

is the name of the first ode in the She-king, and may be translated.-"The murmuring of the tr'eu. See She-king, L. i 1.

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乎小

旣事戰周氏我。

日哉。子往不栗人以宰哀 管 或曰不說 不說子以松我公 聞殷對問

三管咎。
答遂

管 事之日人日社 不曰使以夏於

歸儉

管仲之器

CHAPTER XXI.

諫成民栢后宰

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?"

21. A RASH REPLY OF TSAE GO ABOUT THE called to distinguish him from his pre

ALTARS TO THE SPIRITS OF THE LAND, AND LA

MENT OF CONFUCIUS THEREON. 哀公 see decessors, the 帝, and 夏氏, to distinguish

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

were descended from the same ancestor. See ch.

我 was an eloquent disciple of the sage, a 1, on 氏 殷人 and 周人, in parallelism

native of Loo. His place is the second west

among ‘the wise ones.’社from示,Ke, with 夏后氏 must mean the founders of ‘spirit or spirits of the earth,' and 上,‘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

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

Boil suited such trees, but as, 'the chestnut AGAINST HIM. 1. Kwan-chung, by name

tree,' the tree of the existing dynasty, is used, is one of the most famous names in Chin.

in the sense of, 'to be afraid,' he suggested history. He was chief minister to the duke 桓 of齊 (B.C.683-540), the first and great

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,

est 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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3. “Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of states have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of states on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?" CHAPTER XXIII. The Master instructing the Grand music-master of Loo said, “How to play music may be known. At the commencement of the piece, all the parts should sound together. As it As it proceeds, they should be in harmony, severally distinct and flowing without break, and thus on to the conclusion.

more of Kwan, than those sages, no hero

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was a stand, made originally of earth and turf. Kwan usurped the use of it, as he did of the screen. This showed him to be as regardless of prescribed forms, as in par.2 he appears of

expense, and he came far short therefore of the Confucian idea of the Keun-tsze.

23. ON THE PLAYING OF MUSIC. , low. 3d

worshippers, would allow. 器 see II. 12, but its signif. here is different, and our measure or capacity. 2. 三歸 in the Dict., and the approved comm. of Choo He, was the name of an extravagant tower built by Kwan. There are other views of the phrase, the oldest, and the best supported appar., being that it means “three wives.’(A woman's marriage is called 歸) The San Kwei and having no pluralists among his officers proved suff. that he could not be parsimonious.焉, up. 1st tone, ‘how' but the performance of music. Observe the 3. 樹 'a tree,' here in the sense of 屏 a. Premare says, 'adjectivis addita sensum

tone,=告,‘to tell’‘to instruct 大(=太) 師樂 was the title of the grand music-master. 樂其可知也,‘music, it may be

known,' but the subject is not of the principles,

screen,' the screen of a prince, usurped by auget et exprimit modum.' It is our ly or like,

Kwan, who was only entitled to the of a 一翕如,‘blended-like:’從up. 3d tone, great officer.好 up. 3d tone,=好會, ‘a 3d tone,=好會, 'a the same as 縱=放,‘let go,’i. e, proceedfriendly meeting.' The 坫 from and 占ing, swelling on.

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