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6

人公門鞠

夫命也。也。衣與躍色圈 日賓趨前立如勃君。 賓退進後左也如召 不必翼襜右揖也使 顧復如如手所足擯

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 紹 into three classes,-'highest,' 'middle,' and Confucius must have been the ch'ang 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.

2.

淑錯=the feet

moving uneasily,' indicating the respectful anxiety of the mind. Hil, and tone, here appears in the phrase fil til, in

new sense.

a

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. But the duty of seeing the guest off, the subject of next paragraph, belonged to the shang pin. merely a ch'ang pin. Hence arises a difficulty.

and could not be performed by Confucius as

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

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. ·必復命 I would return the com-

6

II.

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 movehost inside his reception room, which was in the ancestral temple. Messages passed between them by means of a number of officers called on the side of the visitor, and, on the 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 be- 4. DEMEANOUR OF CONFUCIUS IN THE COURT AT tween the prince and his visitor. The prince's AN AUDIENCE. nuncio, in immediate communication with five divisions, each having its peculiar gate. 1. The royal court consisted of himself, was the the next was the That of a prince of a State consisted only of

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.

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位階似升其色中躬 執跌趨顏不堂 顏不堂言勃門 如 圭踏進色息鞠 色息鞠似如行也 鞠如翼怡者躬不也不 不如 躬也。如 怡出如足足履 也如降也

其沒等氣齊也位

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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.

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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. 1. 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 ku, or first of these. passes in his way to the audience in the inner see IX. ix. He is now 4. JUX, ascending the steps to the, the dais,' or raised platform in the inner apartment, where

The bending his body when passing through,

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

2.

apartment.

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 imafter is an addition that

by which it was divided into two halves, ap-
propriated 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.

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 宁

5. DEMEANOUR OF CONFUCIUS WHEN EMPLOYED

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ON A FRIENDLY EMBASSY.

I.

圭 may be trans

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裘表服飾圈也容蹜授不

素而當紅君 灰出暑紫子 魔之袗不不 裘稀以以 黃衣糌為紺 衣羔必褻緻

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如勃勝 私有如上 覿循戰如 愉享色揖 愉禮 禮足下 如有蹜如

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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 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

tended, apparently on sufficient grounds, that

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,'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

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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 Hsî, after K'ung Ân-kwo, was worn in bassador had others of his own to give, and his fasting, and the tsâu in mourning, on which

interview for that purpose was called 私覿 account Confucius would not use them. See

朝。吉裘 裘帷 喪貉長右狐

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玄眾

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袂 身必

mai

冠 必

朝 不殺 以有
有有裘

而弔。

而非#去狐衣短

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服以之佩居半寢長

do

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. ro. 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 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

拓餘說, in toe. 2. There are five colours
which go by the name of E, 'correct,' viz.
青黃赤白·黑,‘azure, yellow, carna.
tion, white, and black;' others, among which
紅 and 紫, 80 by the name of 間,
'intermediate.' See the 1, in loc. Con-

are

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or

fucius would use only the correct colours, and

moreover, Chù 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. Ode n. 必表而 出之, he must display and have it outwards.

the one he used in fasting. 長, and tone, over,''overplus.’7. These are the 亵裘

of paragraph 5. 8. The appendages of the girdle were, the handkerchief, a small knife, a

spike for opening knots, &c. 去, 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

savedthecloth inthe way described. So, at least, says K'ung Ân-kwo. 殺, read shái, 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

The interpretation of this, as in the translation, after Chû Hsi, though differing from the old commentators, seems to be correct. 4. The 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.

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亂食不不飪惡魚膾遷衣 沽氣食正不不餒不坐布。 酒肉不食食而厭

CHAP. VII. I. 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.

FASTING. I.

=

7. RULES OBSERVED BY CONFUCIUS WHEN tionary is 'overdone,' hence wrong 齊, read chái, Ist tone; see VII. in being overdone.' Some, however, make the xii. The 6th paragraph of the last chapter phrase to mean (badly cooked,' either undershould come in as the 2nd here. 2. The fasting | done or overdone. 4. 食(tsze)氣(the

was not from all food, but only from wine or breath of the rice,' or perhaps, the life-susspirits, and from pot herbs. Observe the difference between and, the former 'to change,' the latter 'to change from,'‘to re, move.'-The whole chapter may be compared with Matt. vi. 16-18.

|taining power of it,' but氣 can hardly be translated here. 唯=惟,‘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

8. RULES OF CONFUCIUS ABOUT HIS FOOD. I. of it. See, however, the singular note in IX. 胸, ‘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.

xy.
ginger in eating.' 8. The prince, anciently
the assisting ministers the flesh of his sacrifice.
(and it is still a custom), distributed among
Each would only get a little, and so it could be

6. Literally, ‘He did not take away

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