遠

遠不偏

與可道適

思而爾其唐權與未道 有也子思反棣 立

夫日室而之

何未是豈華,

with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us.' CHAP. XXX. 1. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant.

2. The Master said, 'It is the want of thought about it. How is it distant?'

reference to occurring events,-to weigh them | are constantly quivering, even when there is and determine the application of principles to no wind; and adopting a reading, in a book of

them. In the old commentaries, is used the Tsin () dynasty, of

This

here in opposition to, the latter being that which is always, and everywhere right, the former a deviation from that in particular circumstances, to bring things right. meaning of the term here is denied. The ancients adopted it probably from their interpretation of the second clause in the next chapter, which they made one with this.

30. THE NECESSITY OF REFLECTION. 1. This is

understood to be from one of the pieces of poetry, which were not admitted into the collection of the Shih, and no more of it being preserved than what we have here, it is not altogether intelligible. There are long dis

putes about the 唐棣

Chû Hsî makes it a kind of small plum or cherry tree, whose leaves

for, and changing into, he makes out the meaning in the translation. The old commentators keep the text, and interpret,—'How pertai!' saying that those flowers are first open and versely contrary are the flowers of the T'ang. then shut. This view made them take the last chapter, as we have noticed. Who or

in

what is meant by in WB, we cannot tell. The two

are mere expletives, completing the rhythm. 2. With this paragraph Chû Hsi compares VII. xxix.-The whole piece is like the 20th of the last Book, and suggests the thought of its being an addition by another hand to the original compilation.

BOOK X. HEANG TANG.

如在夫侃便者恂

也言侃朝便 如孔鄕 踏誾如與言在也子

誾 也下唯宗價 於

也如

大謹廟不

與也上夫爾朝能黨
廷言恂

與君大言

鄉黨第

CHAPTER I. I. Confucius, in his village, looked simple and sin

cere, and as if he were not able to speak.

2. When he was in the prince's ancestorial temple, or in the

court, he spoke minutely on every point, but cautiously.

CHAP. II. 1. When he was waiting at court, in speaking with the great officers of the lower grade, he spake freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely.

2. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.

HEADING OF THIS BOOK.-鄉黨第十,According to the dictionary, quoting from a ·The village, No. ro.' This Book is different in record of the former Han dynasty, the 鄉

only

its character from all the others in the work.
It contains hardly any sayings of Confucius, contained 2,5oo families, and the
but is descriptive of his ways and demeanour
in a variety of places and circumstances. It is
not uninteresting, but, as a whole, it hardly
heightens our veneration for the sage. We
seem to know him better from it, and perhaps
to Western minds, after being viewed in his
bedchamber, his undress, and at his meals, he
becomes divested of a good deal of his dignity
and reputation. There is something remark-
able about the style. Only in one passage is 2.
its subject styled子,‘The Master.’He appears

500;' but the two terms are to be taken here
together, indicating the residence of the sage's
relatives. His native place in Lû is doubtless
intended, rather than the original seat of his
family in Sung. 恂恂如 is explained by

as

Wang Sû'mild-like,' and by Chû Hsi, as in the translation, thinking probably that, with that meaning, it suited the next clause better.

·便, read 'ien, the 2nd tone =辯, (to de|bate,''to discriminate accurately. 爾=耳

In those two places of high ceremony and of government, it became the sage, it is said, to be precise and particular. Compare III. xv.

2. DEMEANOUR OF CONFUCIUS AT COURT WITH

either as 孔子, (The philosopher K'ung,'or 君子, 'The superior man.' A suspicion is thus raised that the chronicler had not the same relation to him as the compilers of the other Books. Anciently, the Book formed only OTHER GREAT OFFICERS, AND BEFORE THE PRINCE. one chapter, but it is now arranged under 1. may be taken here as a verb, literally seventeen divisions. Those divisions, for con- =courting.' It was the custom for all the venience in the translation, I continue to de- officers to repair at daybreak to the court, nominate chapters, which is done also in and wait for the ruler to give them audience. some native editions. 1. DEMEANOUR OF CONFUCIUS IN HIS VILLAGE, 大夫,‘Great officer' was a general name,

IN THE ANCESTRAL TEMPLE, AND IN THE COURT. 1. applicable to all the higher officers in a

6

夫。命 命也也與躍色
賓趨前立 #
賓退進後左也 也。如
不必翼襜右也使
顧復如如手足擯

CHAP. III. 1. When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty.

2. He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted.

3. He hastened forward, with his arms like the wings of a bird. 4. When the guest had retired, he would report to the prince, 'The visitor is not turning round any more.'

CHAP. IV. 1. When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him.

court.

At the royal court they were divided, and below were one or more

to the right as he transmitted a message to the shang pin, who was an officer of the higher grade, and to the left as he communicated one from him to the shão pin. 3. The host having come out to receive his visitor, proceeded in with him, it is said, followed by all their internuncios in a line, and to his manner in this movement this paragraph is generally referred.

into three classes,-'highest,' 'middle,' and Confucius must have been the ch'ăng pin, bowing lowest,,,, but the various princes had only the first and third. Of the first order there were properly three, the, or nobles of the State, who were in Lû the chiefs of the 'three families.' Confucius belonged himself to the lower grade. moving uneasily,' indicating the respectful anxiety of the mind. Hil, and tone, here appears in the phrase il fil, in

new sense.

2.

淑蹀=the feet

a

But the duty of seeing the guest off, the subject of next paragraph, belonged to the shang pin, and could not be performed by Confucius as

merely a ch'ang pin. Hence arises a difficulty.

Either it is true that Confucius was at one time raised to the rank of the highest dignitaries of the State, or he was temporarily employed, from his knowledge of ceremonies, after the first act in the reception of visitors, to discharge the duties of one. Assuming this, the

3. DEMEANOUR OF CONFUCIUS AT THE OFFICIAL RECEPTION OF A VISITOR. 1. The visitor is supposed to be the ruler of another State. On the occasion of two princes meeting there was much ceremony. The visitor having arrived, he remained outside the front gate, and the is to be explained of some of his mo host inside his reception room, which was in the ancestral temple. Messages passed between them by means of a number of officers called

on the

move

II.

ments in the reception room. How could he
hurry forward when walking in file with the
other internuncios? See the 拓餘說
xxiii. 4. would return the com-
mission,' i. e. he had seen the guest off, according
to his duty, and reported it. The ways of
China, it appears, were much the same
anciently as now. A guest turns round and
bows repeatedly in leaving, and the host cannot
return to his place, till these salutations are
ended.

, on the side of the visitor, and, side of the host, who formed a zigzag line of communication from the one to the other, and passed their questions and answers along, till an understanding about the visit was thus officially effected. probably has the meaning which I have given in the translation. 2. This shows Confucius's manner when engaged in the transmission of the messages between the prince and his visitor. The prince's AN AUDIENCE. 1. The royal court consisted of nuncio, in immediate communication with five divisions, each having its peculiar gate. himself, was the the next was the That of a prince of a State consisted only of

4. DEMEANOUR OF CONFUCIUS IN THE COURT AT

位階逞 似

中躬

執圭鞠躬如也如

執呶趨顏

如

圭蹀進

行

翼 者躬不也

不

躬也。如

出如 足履

也如降也。躚。容 屏攝如過立

復也

其沒等氣齊也位

不

2. When he was standing, he did not occupy the middle of the

gate-way; when he passed in or out, he did not tread upon the threshold.

3. When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them.

4. He ascended the reception hall, holding up his robe with both his hands, and his body bent; holding in his breath also, as if he dared not breathe.

5. When he came out from the audience, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he had got to the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it, his manner still showed respectful uneasiness.

CHAP. V. I. When he was carrying the sceptre of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making three, whose gates were named 庫,雉, and This is the 位 now empty, which Confucius 路: The 公門 is the ru, or first of these. passes in his way to the audience in the inner

The bending his body when passing through,

high as the gate was, is supposed to indicate the great reverence which Confucius felt.

2.

不中門-不中於門, He did not the prince held his council, or gave entertain

stand opposite the middle of the gate-way.' Each gate had a post in the centre, called

ments, and from which the family rooms of the palace branched off. 5. The audience is now over, and Confucius is returning to his usual place at the formal audience. K'ung Án-kwo makes the to be the in par. 3, but im

by which it was divided into two halves, appropriated to ingress and egress. The prince only could stand in the centre of either of them, and he only could tread on the threshold or sill. 3. At the early formal audience at day. properly. after is an addition that break, when the prince came out of the inner has somehow crept into the ordinary text. apartment, and received the homage of the officers, he occupied a particular spot called.

5. DEMEANOUR OF CONFUCIUS WHEN EMPLOYED

ON A FRIENDLY EMBASSY. 1. 未 may be trans

裘表服飾 飾圈也。容蹜授不

素而

君

灰出 紫子 麑之袗 不不 裘稀以以 黃衣糌為紺 衣羔必藝 繩

一節

色 勃勝 私有如上 覿戰如 愉享色揖 愉禮足下 如有蹜如

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. Hsî and the old interpreters, it was carried also 6. RULES OF CONFUCIUS IN REGARD TO HIS by their representatives, as their voucher, on DRESS.-The discussions about the colours here occasions of embassies among themselves. In mentioned are lengthy and tedious. I am not

the 拓餘說, II. xxxiii, however, it is con- confident that I have given them all correctly 君子, used here to

in the translation. I.

the sceptre then employed was different from denote Confucius, can hardly have come from

the other. 勝, Ist tone, to be equal to, cable the hand of a disciple. 紺=深靑揚 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 Ân-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