裘表服飾。圈也。容蹜授不 素而當紅君 衣出暑紫子 麑之袗 袗不不 以 糌 為紺 羔必 必藝 藝棷 勃勝 私有 如 上 a bow, nor lower than their position in giving anything to another. His countenance seemed to change, and look apprehensive, and he dragged his feet along as if they were held by something to the ground. 2. In presenting the presents with which he was charged, he wore a placid appearance. 3. At his private audience, he looked highly pleased. CHAP. VI. 1. The superior man did not use a deep purple, or a puce colour, in the ornaments of his dress. 2. Even in his undress, he did not wear anything of a red or reddish colour. 3. In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment. 4. Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow. lated 'sceptre,' in the sense simply of a badge-Chû Hsî remarks that there is no record of of authority.' It was a piece of jade, con- Confucius ever having been employed on such ferred by the sovereign on the princes, and a mission, and supposes that this chapter and differed in size and shape, according to their the preceding are simply summaries of the rank. They took it with them when they at- manner in which he used to say duties referred tended the king's court, and, according to Chû to in them ought to be discharged. Hsi and the old interpreters, it was carried also by their representatives, as their voucher, on occasions of embassies among themselves. In the, II. xxxiii, however, it is contended, apparently on sufficient grounds, that the sceptre then employed was different from denote Confucius, can hardly have come from 6. RULES OF CONFUCIUS IN REGARD TO HIS DRESS. -The discussions about the colours here mentioned are lengthy and tedious. I am not confident that I have given them all correctly 君子, used here to in the translation. I. the other.勝, Ist tone, to be equal to,''able the hand of a disciple. 紺-深青楊 for.' 2. The preceding paragraph describes, a deep azure flushed with carnation.' Confucius's manner in the friendly court, at his first interview, showing his credentials and 繩=释色,‘a deep red;' it was dipped delivering his message. That done, he had to thrice in a red dye, and then twice in a black. deliver the various presents with which he was charged. This was called 享 = 獻 3. After 飾,‘for ornament,' ie. for the edgings of the collar and sleeves. The kan, it is said, by all the public presents were delivered, the am- Chû Hsi, after K'ung An-kwo, was worn in bassador had others of his own to give, and his fasting, and the tsau in mourning, on which interview for that purpose was called 私覿 account Confucius would not use them. See 月, 貉長右狐 必 冠必 厚身必 朝吉裘帷喪 朝。 裳無之 袂 有有裘 佩。 牛寢長 朝不殺 而弔羔 非#去狐衣短 5. The fur robe of his undress was long, with the right sleeve short. 6. He required his sleeping dress to be half as long again as his body. 7. When staying at home, he used thick furs of the fox or the badger. 8. When he put off mourning, he wore all the appendages of the girdle. 9. His under-garment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below. 10. He did not wear lamb's fur or a black cap, on a visit of condolence. II. On the first day of the month he put on his court robes, and presented himself at court. this and the account of the colours denied in the 拓餘說, in toe. 2. There are five colours are to blend comfort and convenience. 6. This paragraph, it is supposed, belongs to the next chapter, in which case it is not the usual sleeping garment of Confucius that is spoken of, but the one he used in fasting. 長,end tone, (over,' overplus.’7. These are the 亵裘 or of paragraph_5. 8. The appendages of the girdle were, the handkerchief, a small knife, a spike for opening knots, &c., 3rd tone, to put away.’ 9. The 裳 was the lower garment, reaching below the knees like a kilt or petticoat. For court and sacrificial dress, it was made curtain-like, as wide at top as at bottom. In that worn on other occasions, Confucius fucius would use only the correct colours, and moreover, Chû Hsi adds, red and reddish-blue are liked by women and girls., his dress, when in private. 3. 稀 and 糌 were made from the fibres of a creeping plant, the 葛 See the Shih-ching, I. i. Oden. 必表而 出之, he must display and have it outwards. The interpretation of this, as in the translation, after Chû Hsî, though differing from the old commentators, seems to be correct. 4. The saved the cloth in the way described. So, at least, says K'ung Ân-kwo. 殺, read shai, 4th tone. Io. Lamb's fur was worn with black (par.4), but white is the colour of mourning in China, and Confucius would not visit mourners, but in a II. sympathising colour. 吉月,‘the for lamb's fur belonged to the court dress, the tunate day of the moon,' i. e. the first of the fawn's was worn on embassies, the fox's on oc. | month. This was Confucius's practice, after casions of sacrifice, &c. 5. Confucius knew how he had ceased to be in office. 食必 無多 酒雖 雖食不臭肉細 時 不 食食食 而厭 居 亂。食 任惡魚膾遷衣 坐。 酒 齊必有明衣布齊 及勝醤割失色鍋精 沽氣食 正不 不餒不坐布 肉不食食而厭 CHAP. VII. 1. When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth. 2. When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment. CHAP, VIII. 1. He did not dislike to have his rice finely cleaned, nor to have his minced meat cut quite small. 2. He did not eat rice which had been injured by heat or damp and turned sour, nor fish or flesh which was gone. He did not eat what was discoloured, or what was of a bad flavour, nor anything which was ill-cooked, or was not in season. 3. He did not eat meat which was not cut properly, nor what was served without its proper sauce. 4. Though there might be a large quantity of meat, he would not allow what he took to exceed the due proportion for the rice. It was only in wine that he laid down no limit for himself, but he did not allow himself to be confused by it. 5. He did not partake of wine and dried meat bought in the market. 7. RULES OBSERVED BY CONFUCIUS WHEN tionary is 'overdone,' hence FASTING. I. 齊, read chái, Ist tone; see VII. xii. The 6th paragraph of the last chapter should come in as the 2nd here. 2. The fasting was not from all food, but only from wine or spirits, and from pot herbs. Observe the dif ference between and 遷, the former (to change,' the latter 'to change from,''to remove. The whole chapter may be compared with Matt. vi. 16-18. 8. RULES OF CONFUCIUS ABOUT HIS FOOD. 膾, ‘minced meat,' the commentators say, was made of beef, mutton, or fish, uncooked. 100 shing of paddy were reduced to 30, to bring it to the state of rice. 2. in the dic wrong in being overdone. Some, however, make the phrase to mean 'badly cooked,' either under done or overdone. ·食(tsze)氣,(the breath of the rice,' or perhaps, 'the life-sustaining power of it,' but can hardly be translated here. P-E, 'only,' showing, it is said, that in other things he had a limit, but the use of wine being to make glad, he could not beforehand set a limit to the quantity I. of it. See, however, the singular note in IX. 6. Literally, ‘He did not take away 而立於阼階 鄉飲正 階。人酒、潔 朝者 瓜祭必齊如也 五 三肉。不市 日祭多脯 肉食不 言食不禁食。 之出 出宿食。 儺杖坐。如 疏三公撤 也。食 日,不薑 6. He was never without ginger when he ate. 7. He did not eat much. 8. When he had been assisting at the prince's sacrifice, he did not keep the flesh which he received over night. family sacrifice he did not keep over three days. days, people could not eat it. The flesh of his If kept over three When in bed, he did not 9. When eating, he did not converse. speak. ro. Although his food might be coarse rice and vegetable soup, he would offer a little of it in sacrifice with a grave respectful air. CHAP. IX. If his mat was not straight, he did not sit on it. CHAP. X. 1. When the villagers were drinking together, on those who carried staffs going out, he went out immediately after. 2. When the villagers were going through their ceremonies to drive away pestilential influences, he put on his court robes and stood on the eastern steps. 9. RULE OF CONFUCIUS ABOUT HIS MAT. 10. OTHER WAYS OF CONFUCIUS IN HIS VILLAGE. Confucius 1. At sixty, people carried a staff. here showed his respect for age. has here |an adverbial force, =卽 2. There were three used at once. IO. should be changed into 必, according to Chû Hsi. Ho Yen, however, retains it, and putting a comma after it, joins it with the two preceding specimens of spare diet. The 'sacrificing' refers to a custom something like our saying grace. The master took a few grains of rice, or part of the other ceremonies every year, but that in the text provisions, and placed them on the ground, among the sacrificial vessels, a tribute to the was called 'the great no,' being observed in the worthy or worthies who first taught the art of winter season, when the officers led all the cooking. The Buddhist priests in their monas- people of a village about, searching every house teries have a custom of this kind, and on public to expel demons, and drive away pestilence. It occasions, as when Ch'i-ying gave an entertain- was conducted with great uproar, and little ment in Hongkong in 1845, something like it better than a play, but Confucius saw a good is sometimes observed, but any such ceremony old idea in it, and when the mob was in his is unknown among the common habits of the house, he stood on the eastern steps (the place people. However poor might be his fare, Con- of a host receiving guests) in full dress. Some make the steps those of his ancestral temple, fucius always observed it. 齊(chái) =齋, and his standing there to be to assure the the grave demeanour appropriate to fasting. | spirits of his shrine. 熟而薦之君" 先嘗之君賜腥 園傷 傷園未藥拜 問可 乎焚不而送人 ● 賜乎 之 食 不子 敢受之於 賜必問退嘗之康他 正馬朝 日子 君生必席 日 丘饋再 CHAP. XI. I. When he was sending complimentary inquiries to any one in another State, he bowed twice as he escorted the mes senger away. 2. Chi K'ang having sent him a present of physic, he bowed and received it, saying, I do not know it. I dare not taste it.’ CHAP. XII. The stable being burned down, when he was at court, on his return he said, 'Has any man been hurt?' He did not ask about the horses. CHAP. XIII. 1. When the prince sent him a gift of cooked meat, he would adjust his mat, first taste it, and then give it away to others. When the prince sent him a gift of undressed meat, he would have it cooked, and offer it to the spirits of his ancestors. When the prince sent him a gift of a living animal, he would keep it alive. 2. When he was in attendance on the prince and joining in the entertainment, the prince only sacrificed. He first tasted everything. but it might previously have been offered by the prince to the spirits of his. But he reverently tasted it, as if he had been in the prince's presence. He honoured' the gift of cooked food, ‘glorified 'the undressed, and was kind' to the living animal. 2. The here is that in chapter viii. ro. Among parties of equal rank, all performed the ceremony, but Confucius, with his prince, held that the prince sacrificed for all. He tasted everything, as if he had been a cook, it being the cook's duty to taste every dish, before the prince partook of it. 3. 首: in the 4th tone,頭向,‘the direction of the head. The head to the east was the proper position for a person in bed; a sick man might for comfort be lying differently, but Confucius would not see the prince but in the correct position, and also in the court dress, so far as he could accomplish it. 4. He would not wait a moment, but let his carriage follow him. |