事今 與言詩已矣 曰起予者商也始可 後素日禮後乎子 矣。除 下而飲其爭也君子 必也射乎揖讓而升 子曰君子無所爭 素巧也 始乎白以笑 讓 子 繪為倩子。升爭 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 CONTENTI MENTAL. 1. The sentences quoted by Tsze-hea are from a逸詩 one of the poems which Conf. did not admit into the She-king. The two first lines, however, are found in it, I. v. 3. OUS STRIVING. Here 君子=尙德之 人, the man who prefers virtue.’必也 射乎lit, if he must, shall it be archery?”| The disciple's inquiry turns on the meaning of 楫讓, according to Choo He, extend over all 以為 in the last line, which he took to mean- -"The plain ground is to be regarded as , ='comes after the plain ground.' 3. 禮後乎, Tsze-hea's re the verbs, 升,下,飲下 is marked in the | the colouring. 2. Conf, in his reply, makes 3d tone, anciently appropriate to it as a verb. 後 a verb, governing 素 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 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 mark is an exclamation rather than a question. as to the meaning of繪事後素, after VIII. 3. 於天下也其如示諸 不知也知其說者之 往關則也 也吾之 之杞不足徵也殷禮 子曰夏禮吾能言 也問 日 獻言 諸之曰矣。而 也 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. 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 =賢 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徴 in the sense of 成 ⚫to complete,' and interpret the whole differently. 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, but here indicating the 大祭, ‘great sacri fice,' which could properly be celebrated only : He who knew its meaning would by the Emperor. The individual sacrificed to 癤· Comp. also 四書改錯 its use in Loo was wrong (see next ch.), but anger of Conf. 而往=以後, diff. from 往 in I. 15. 11. THE PROFOUND MEANING OF THE GREAT SACRIFICE. This ch. is akin to II. 21. Conf. evades replying to his questioner, it being contrary 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 sacrifice, he must have condemned the use of an imperial rite in Loo. 說 explanation,’= -mean ing. The antecedent to the second is the whole of the preceding clause :-'The relation to the empire of him who knew its meaning; 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. has none to whom he can pray. that would be as to look on this.', inter jective, more than interrogative. 示=視,‘to see.’天下, ‘under heaven,' an ambitious designation for the Chinese empire, asiouxovuévn and orbis were used by the Greeks and Ro mans. 12. CONFUCIUS' OWN SINCERITY IN SACRIFICING. 1. here is historical and not to be translated in the imperative. We have to sup He who offends against Heaven 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 hon ply an object. to the first祭,viz.先祖,the ourable place, but the dead, his forefathers, as contrasted with 神in the next clause, all the ‘spirits' to which in his official capacity he would have to sacrifice. 2. Obs. Hi 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 ancient houses the cosiest nook, and the place of honour. Choo He explains the proverb by was the more import ant for the support and comfort of the household. 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, 天卽理也,‘Heaven means We find 天 explained in the 摭餘說by on high.' 平文哉吾從因 國子日周監於二代郁郁 周。於 大廟每事問子聞之曰是 孰謂夥人之子知禮乎人 ◎子入大廟每事問或日 禮大 2也。原 鄹 同科古之道也。 因子日射不主皮爲力不 之禮 日乎或 是入日 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.” 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." Loo of which Conf. father had been governor, was the name of the town in 14. THE COMPLETENESS AND ELEGANCE OF | spoken of. 鄹 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 was the temple dedicated to the duke of Chow (周公), and where he was worshipped 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 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 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 射不主皮 of all archery among the ancients. The char. are found in the儀禮 鄉射, par. 315, preceded by the char. 禮 There were trials of archery where the strength 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. 使君 子臣如 我羊 不日以 之公也。曰其 日貢 傷。關禮何問 禮賜欲 睢臣 臣孔君 君 也去 爾告 樂事子使 而君對臣 不以日臣 淫忠君事 石盡禮人以 餼 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 Tseu 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 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, 19. THE GUIDING PRINCIPLES IN THE RELAO TION OF PRINCE AND MINISTER. anxious, tranquillizer of the people,' was the 定‘Greatly posthumous epithet of prince of Loo, B.C. 508-494. 如之何,‘As it what,’之 re ferring to the two points inquired about, is the name of the first ode in the She-king, and may be translated.-The mur muring of the ts'eu. See She-king, L. i. 1. |