Book III of XX · Legge: Pa Yih
八佾 Eight Rows
Bā Yì
On ritual and music, and the outrage of those who usurp the forms of their betters. Ceremony without reverence is nothing.
26 sayings
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 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?’
The Master said, ‘If a man be without the virtues proper to humanity, what has he to do with the rites禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person. of propriety? If a man be without the virtues proper to humanity, what has he to do with music?’
1Lin Fang asked what was the first thing to be attended to in ceremonies禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person..
2The Master said, ‘A great question indeed!
3‘In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a 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 virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) 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 Chun-tsze君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’..’
1Tsze-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?”’
2The 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.’
The Master said, ‘I could describe the ceremonies禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person. of the Hsia dynasty, but Chi cannot sufficiently attest 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智zhìWisdomPractical wisdom — knowing people, discerning the right course, and above all holding that you know what you know and do not know what you do not. 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.
1He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
2The Master said, ‘I consider my not being present at the sacrifice, as if I did not sacrifice.’
1Wang-sun Chia asked, saying, ‘What is the meaning of the saying, “It is better to pay court to the furnace than to the south-west corner?”’
2The Master said, ‘Not so. He who offends against Heaven天tiānHeavenHeaven — the highest power and the source of moral order, neither quite a personal god nor mere nature. It ordains one’s lot, and its decrees set the bounds of a life. 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 will say that the son of the man of Tsau knows the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person.! 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.’
1Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.
2The Master said, ‘Ts’ze, you love the sheep; I love the ceremony禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person..’
The Master said, ‘The full observance of the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person. 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禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person.; ministers should serve their prince with faithfulness信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on..’
The Master said, ‘The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.’
1The 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 cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.’
2When 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.’
1The Master said, ‘Small indeed was the capacity of Kwan Chung!’
2Some 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?’
3‘Then, did Kwan Chung know the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person.?’ 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?’
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 warden at Yi requested to be introduced to the Master, saying, ‘When men of superior virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) have come to this, I have never been denied the privilege of seeing them.’ The followers of the sage introduced him, and when he came out from the interview, he said, ‘My friends, why are you distressed by your master’s loss of office? The kingdom has long been without the principles of truth道dàoThe WayThe Way — the right path for a person, a ruler, or an age. At once the moral order of things and the practice that accords with it. and right; Heaven天tiānHeavenHeaven — the highest power and the source of moral order, neither quite a personal god nor mere nature. It ordains one’s lot, and its decrees set the bounds of a life. is going to use your master as a bell with its wooden tongue.’
The Master said of the Shao that it was perfectly 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 generosity; ceremonies禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person. performed without reverence; mourning conducted without sorrow;— wherewith should I contemplate such ways?’