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?”
The three families used the Yungode, while the vessels1 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?”
The Master said, “If a man be without the virtues3 proper to humanity, what has he to do with the rites4 of propriety5? If a man be without the virtues proper to humanity, what has he to do with music?”
Lin Fang6 asked what was the first thing to be attended to in ceremonies.
The Master said, “A great question indeed!
“In festive7 ceremonies, it is better to be sparing than extravagant8. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances.”
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.”
The chief of the Chi family was about to sacrifice to the T’ai mountain. The Master said to Zan Yu, “Can you not save him from this?” He answered, “I cannot.” Confucius said, “Alas! will you say that the T’ai mountain is not so discerning as Lin Fang?”
The Master said, “The student of virtue2 has no contentions9. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends11 the hall, descends12, and exacts the forfeit13 of drinking. In his contention10, he is still the Chun-tsze.”
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 colors?’”
The Master said, “The business of laying on the colors follows the preparation of the plain ground.”
“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.”
The Master said, “I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently15 attest16 my words. I could 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. If those were sufficient, I could adduce them in support of my words.”
The Master said, “At the great sacrifice, after the pouring out of the libation, I have no wish to look on.”
Some one asked the meaning of the great sacrifice. The Master said, “I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this”-pointing to his palm.
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
The Master said, “I consider my not being present at the sacrifice, as if I did not sacrifice.”
Wang-sun Chia asked, saying, “What is the meaning of the saying, ‘It is better to pay court to the furnace then to the southwest corner?’”
The Master said, “Not so. He who offends against Heaven has none to whom he can pray.”
The Master said, “Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau.”
The Master, when he entered the grand temple, asked about everything. Some one said, “Who say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything.” The Master heard the remark, and said, “This is a rule of propriety.”
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.”
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration17 of the first day of each month.
The Master said, “Ts’ze, you love the sheep; I love the ceremony.”
The Master said, “The full observance of the rules of propriety in serving one’s prince is accounted by people to be flattery.”
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 minister according to according to the rules of propriety; ministers should serve their prince with faithfulness.”
The Master said, “The Kwan Tsu is expressive18 of enjoyment19 without being licentious20, and of grief without being hurtfully excessive.”
The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, “The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress21; and the men of the Chau planted the chestnut22 tree, meaning thereby23 to cause the people to be in awe24.”
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 remonstrate25 about; things that are past, it is needless to blame.”
The Master said, “Small indeed was the capacity of Kwan Chung!”
Some one said, “Was Kwan Chung parsimonious26?” “Kwan,” was the reply, “had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?”
“Then, did Kwan Chung know the rules of propriety?” The Master said, “The princes of States have a screen intercepting27 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 inverted28 cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?”
The Master instructing the grand music master of Lu said, “How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.”
The border warden29 at Yi requested to be introduced to the Master, saying, “When men of superior virtue have come to this, I have never been denied the privilege of seeing them.” The followers30 of the sage14 introduced him, and when he came out from the interview, he said, “My friends, why are you distressed31 by your master’s loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.”
The Master said of the Shao that it was perfectly32 beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.
The Master said, “High station filled without indulgent generosity33; ceremonies performed without reverence34; mourning conducted without sorrow;-wherewith should I contemplate35 such ways?”
1 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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2 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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3 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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4 rites | |
仪式,典礼( rite的名词复数 ) | |
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5 propriety | |
n.正当行为;正当;适当 | |
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6 fang | |
n.尖牙,犬牙 | |
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7 festive | |
adj.欢宴的,节日的 | |
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8 extravagant | |
adj.奢侈的;过分的;(言行等)放肆的 | |
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9 contentions | |
n.竞争( contention的名词复数 );争夺;争论;论点 | |
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10 contention | |
n.争论,争辩,论战;论点,主张 | |
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11 ascends | |
v.上升,攀登( ascend的第三人称单数 ) | |
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12 descends | |
v.下来( descend的第三人称单数 );下去;下降;下斜 | |
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13 forfeit | |
vt.丧失;n.罚金,罚款,没收物 | |
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14 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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15 sufficiently | |
adv.足够地,充分地 | |
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16 attest | |
vt.证明,证实;表明 | |
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17 inauguration | |
n.开幕、就职典礼 | |
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18 expressive | |
adj.表现的,表达…的,富于表情的 | |
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19 enjoyment | |
n.乐趣;享有;享用 | |
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20 licentious | |
adj.放纵的,淫乱的 | |
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21 cypress | |
n.柏树 | |
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22 chestnut | |
n.栗树,栗子 | |
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23 thereby | |
adv.因此,从而 | |
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24 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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25 remonstrate | |
v.抗议,规劝 | |
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26 parsimonious | |
adj.吝啬的,质量低劣的 | |
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27 intercepting | |
截取(技术),截接 | |
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28 inverted | |
adj.反向的,倒转的v.使倒置,使反转( invert的过去式和过去分词 ) | |
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29 warden | |
n.监察员,监狱长,看守人,监护人 | |
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30 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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31 distressed | |
痛苦的 | |
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32 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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33 generosity | |
n.大度,慷慨,慷慨的行为 | |
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34 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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35 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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