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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.

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IO. Although his food might be coarse rice and vegetable soup, he would offer a little of it in sacrifice with a grave respectful air. GHAP. IX. If his mat was not straight, he did not sit on it. CHAP. X. I. 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. [0. in should be changed into

My according to Chii 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 provisions, and placed them on the ground, among the sacrificial vessels, in. tribute to the worthy or worthies who first taught the art of cooking. The Buddhist priests in their monasteries have a custom of this kind, and on public occasions, as when Ch'i-ying gave an entertainment in Hongkong in 1845, something like it is sometimes observed, but any such ceremony is unknown among the common habits of the people. However poor might be his fare, Con

fucius always observed it. (chrii) = the grave dcmeanour appropriate to fasting.

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was called ‘ the great no,’ being observed in the winter season, when the officers led all the people of a village about, searching every house to expel demons, and drive away pestilence. It was conducted with great uproar, and little better than a play, but Confucius saw a good old idea in it, and when the mob was in his house, he stood on the eastern steps (the place of a host receiving guests) in full dress. Some make the steps those of his ancestral temple, and his standing there to be to assure the spirits of his shrine.

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CHAP. XI. I. When he was sending complimentary inquiries to any one in another State, he bowed twice as he escorted the messenger away.

2. Chi K'ang having sent him a present of physio, he bowed and received it, sayin , ‘ I do not know it, I dare not taste it.’

CHAP. XII. be stable being burned down, when he was at court, on his return he said, ‘ Has any man been hurt ’4’ He did not ask about the horses.

CHAP. XIII. I. 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.

11. Tnurs or Cosrucws's INTERCOUBSE wrrn i but it might previously have been offered by the

owns. 1. The two bows were not to the mes- l 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

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to the living animal. 2. The % hero is that in the gift, but thought it necessary to let the

chapter viii. IO. Among parties of equal rank donor kDPW .he could.n°t' for the Present at all performed the ceremony, but Confucius: least, avail himself of it.

with his prince, held that the prince sacrificed 12- How CONFUCIUS VALUE” HUMAN LIFE- for all. He tasted everything, as if he had

A ruler's 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 5%, m loc. It may be , if in the 4th tone, fig [6], i the dimction of

used indeed for a private stable, but it is more natural to take it here for the or State chat.

the head.‘ The head to the cast was the proper position for a person in bed ; a sick men might for comfort be lying difi‘erently, but Confucius

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This is the view in the fi

13. DEMEANOUB or CONFUCIUB IN RELATION To me PRINCE. 1. He would not ofi‘er the cooked meat to the spirits of his ancestors, not knowing

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.

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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. I. When any of his friends died, if he had no relations who could be depended on for the necessary oflices, he would say, ‘ I will bur him.’

2. When a giend 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. I. 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 goods. ‘The flesh of sacrifice,’ however, was chap. ii. These two passages make the explana- that which had been offered by his friend to tion, given at III. xv, of the questioning being the spirits of his parents or ancestors. That on his first entrance on office very doubtful. demanded acknowledgment.

15. Trans or Cosrucrus 1N rm: RELATION or 16. Coumcws m Ben, M- nous, mama A FRIEND. ,_ fig, properly, who closing up mount-m, &,c. 2. Compare IX. ix, which is here

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and services necessary to interment a, 3_ Be_ a 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

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3. To any person in mourning he bowed forward to the cross— bar 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 abundance of prowsmns set before him, he would change countenance

and rise up.

5. On a sudden clap of thunder, or a violent wind, he would

change countenance.
GHAP. XVII.
would stand straight, holding the

I. When he was about to mount his carriage, he

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. flies round, and by and by settles.

I. See-ing the countenance, it instantly rises. It

2. The M aster said, ‘ There is the hen-pheasant on the hill bridge.

At its season ! At its season ! ' it smelt him and then rose.

what we call a cart. In saluting, when riding, parties bowed forward to this bar. 4. He showed these signs, with reference to the generosity of the provider.

17. Conwcws AT AND 1n ms CARRIAGE. r.

The *2 was a strap or cord, attached to the carriage to assist in mounting it. 2. 7; W E, ‘He did not look round within,’ i. e. turn

Tsze-lu made a motion to it. Thrice

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CHAPTER I. l. 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 follow the men of former times.’

CHAP. II. I. The Master said, ‘Of those who were with me in Ch‘an and T s'éi, there are none to be found to enter my door.’

2. Distinguished for their virtuous principles and practice, there were Yen Yuan, Min Tsze-ch'ien, Zan Po-nifl, and Chung-kung; for their ability in speech, Tsai W0 and Tsze-kung; for their adminis

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