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. The flesh of his

family sacrifice he did not keep over three days. If kept over three days, people could not eat it.

9. When eating, he did not converse. speak.

When in bed, he did not

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.

used at once. IO. should be changed into

|an adverbial force, =卽·

2. There were three

9. RULE OF CONFUCIUS ABOUT HIS MAT. 10. OTHER WAYS OF CONFUCIUS IN HIS VILLAGE. , according to Chû Hst. Ho Yen, however, 1. At sixty, people carried a staff. Confucius retains it, and putting a comma after it, joins it with the two preceding specimens of spare here showed his respect for age. has here 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 people. However poor might be his fare, Confucius always observed it 齊(chár) =齋

the grave demeanour appropriate to fasting.

house, he stood on the eastern steps (the place of a host receiving guests) in full dress. Some and his standing there to be to assure the make the steps those of his ancestral temple

spirits of his shrine.

CHAP. XI. 1. When he was sending complimentary inquiries to

any one in another State, he bowed twice as he escorted the messenger away.

2.

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.

2.

11. TRAITS OF CONFUCIUS'S INTERCOURSE WITH | but it might previously have been offered by the OTHERS. 1. The two bows were not to the mes- prince to the spirits of his. But he reverently senger, but intended for the distant friend to tasted it, as if he had been in the prince's whom he was being sent. 康 was the 季 presence. He honoured' the gift of cooked food, ‘glorified 'the undressed, and ( was kind ’ Confucius accepted to the living animal. 2. The here is that in the gift, but thought it necessary to let the chapter viii. ro. Among parties of equal rank, donor know he could not, for the present at all performed the ceremony, but Confucius, least, avail himself of it. with his prince, held that the prince sacrificed

康子 of II xx et al.

12. How CONFUCIUS VALUED HUMAN LIFE. | for all. He tasted everything, as if he had

A ruler's 在

was fitted to accommodate 216 been a cook, it being the cook's duty to taste every dish, before the prince partook of it. 3

horses. See the 集證, in loc. It may be used indeed for a private stable, but it is more natural to take it here for the or State chiú.

This is the view in the 家語

13. DEMEANOUR OF CONFUCIUS IN RELATION TO HIS PRINCE. 1. He would not offer the cooked meat to the spirits of his ancestors, not knowing

the head. The head to the east was the proper 首, in the 4th tone, 頭向)(the direction of 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.

與衰非我

不首君

瞽者、寢祭殯朋 大俟:

者雖不肉朋友太

狎 呷尸不友死 行服 报飯R

藝必 居拜之無每矣拖疾 饋所事

以見容 雖歸問 問。

凶者齊

馬於

召東

3. When he was ill and the prince came to visit him, he had

his head to the east, made his court robes be spread over him, and

drew his girdle across them.

4. When the prince's order called him, without waiting for his carriage to be yoked, he went at once.

CHAP. XIV. When he entered the ancestral temple of the State, he asked about everything.

CHAP.XV. 1. When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, 'I will bury him.'

2. When a friend sent him a present, though it might be a carriage and horses, he did not bow.

3. The only present for which he bowed was that of the flesh of sacrifice.

CHAP. XVI. 1. In bed, he did not lie like a corpse. At home, he did not put on any formal deportment.

2. When he saw any one in a mourning dress, though it might be an acquaintance, he would change countenance; when he saw any one wearing the cap of full dress, or a blind person, though he might be in his undress, he would salute them in a ceremonious

manner.

14. A repetition of III. xv. Compare also chap. ii, These two passages make the explanation, given at III. xv, of the questioning being on his first entrance on office very doubtful. 15. TRAITS OF CONFUCIUS IN THE RELATION OF A FRIEND. I. properly, the closing up

goods. The flesh of sacrifice,' however, was that which had been offered by his friend to the spirits of his parents or ancestors. That demanded acknowledgment.

16. CONFUCIUS IN BED, AT HOME, HEARING THUNDER, &c. 2. Compare IX. ix, which is here repeated, with heightening circumstances. 3.

of the coffin,' is here used for all the expenses and services necessary to interment. 2, 3. Ber 式 is the front bar of a cart or carriage. In tween friends there should be a community of fact, the carriage of Confucius's time was only

3. To any person in mourning he bowed forward to the crossbar of his carriage; he bowed in the same way to any one bearing the tables of population.

4. When he was at an entertainment where there was an abun

dance of provisions set before him, he would change countenance and rise up.

5. On a sudden clap of thunder, or a viclent wind, he would change countenance.

CHAP. XVII. 1. When he was about to mount his carriage, he would stand straight, holding the cord.

2. When he was in the carriage, he did not turn his head quite round, he did not talk hastily, he did not point with his hands.

CHAP. XVIII. I. Seeing the countenance, it instantly rises. It dies round, and by and by settles.

2. The Master said, 'There is the hen-pheasant on the hill bridge. At its season ! At its season!’Tsze-ld made a motion to it. Thrice it smelt him and then rose.

what we call a cart. In saluting, when riding, his head quite round. See the Li Chi, I. i. parties bowed forward to this bar. 4. Ho Pt. v. 43. showed these signs, with reference to the generosity of the provider.

18. A fragment, which seemingly has no connexion with the rest of the Book. Various alterations of characters are proposed, and various views of the meaning given. Ho Yen's view of the conclusion is this :-(Tsze-ld

17. CONFUCIUS AT AND IN HIS CARRIAGE. 1. The 粉 was a strap or cord, attached to the carriage to assist in mounting it. a. 不内 took it and served it up. The Master thrice 'He did not look round within,' i. e. turn smelt it and rose.', in 3rd tone, = [Ĥ].

之禮樂園

BOOK XI. HSIEN TSIN.

宰我子貢政事冉

宰典

行者 【則樂野子先

子牛顏皆 日吾君人 人口 貢仲淵不從從子也先 弓。閔及我先也後進十 子門於進。如進

騫也。陳

用於禮

CHAPTER I. 1. The Master said, 'The men of former times, in the matters of ceremonies and music, were rustics, it is said, while

the men of these latter times, in ceremonies and music, are accom

plished gentlemen.

2. ‘If I have occasion to use those things, I fellow the men of former times.'

CHAP. II. 1. The Master said, 'Of those who were with me in Ch'ăn and Tsai, there are none to be found to enter my door.’

2. Distinguished for their virtuous principles and practice, there were Yen Yâan, Min Tsze-ch'ien, Zan Po-nid, and Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their adminisTM Book-先進第其弟子之中仕進先後之輩 + -, 'The former men, No. II.' With But the and paragraph is decidedly against this this Book there commences the second part of interpretation. is not to be joined to the the Analects, commonly called the Hsia Lun

HEADING OF

(下論) There is, however, no important (succeeding 於禮樂, but 於-guoad. It in authority for this division. It contains 25 supposed that the characterising the

chapters, treating mostly of various disciples as rustics, and their successors as chun-tse, was of the Master, and deciding the point of their a style of his times, which Confucius quotes worthiness, Min Tsze-ch'ien appears in it four ironically. We have in it a new instance of times, and on this account some attribute the the various application of the name chun-tsze.

compilation of it to his disciples. There are In the, it is said, 'Of the words and indications in the style of a peculiar hand.

1. CONFUCIUS'S PREFERENCE OF THE SIMPLER actions of men in their mutual intercourse and in the business of government, whatever indi

WAYS OF FORMER TIMES.

I.

先進,後進 cutes respect is here included in ceremonies, and

are enid by Chd Hai to-先輩,後輩whatever is expressive of harmony is here in

in music.’

Literally, the expressions are, those who 2. CONFUCIUS'S REGRETFUL MEMORY OF HIS DIS first advanced,' those who afterwards ad- CIPLES' FIDELITY:-CHARACTERISTICS OF TEN OF THE vanced,' i. e. on the stage of the world. In Ho Yen, the chapter is said to speak of the dis: ciples who had first advanced to office, and those who had advanced subsequently,

DISCIPLES. I. This utterance must have been made towards the close of Confucius's life, when many of his disciples had been removed by death, or separated from him by other causes.