必畜之侍食 熟 傷雲未 薦 賜乎焚不 食不 子 食君賜必問退嘗之 康他 於 於賜腥正馬朝 1.子弗 君生必席 日 丘饋再 CHAPTER XI. 1. When he was sending complimentary inquiries to any one in another state, he bowed twice as he escorted the messenger away. 2. Ke 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.” CHAPTER 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. CHAPTER 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 every thing. 11. TRAITS OF CONFUCIUS' INTERCOURSE WITH OTHERS. 1. The two bows were not to the messenger, but intended for the distant friend to whom he was being sent. 2. 康 was knowing 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 the 季康子 of II. 20, et al. Conf. accepted kind to the living animal. 2. The 祭here is the gift, but thought it necessary to let the donor know he could not, for the present at least, avail himseif of it. 12. How CONFUCIUS VALUED HUMAN LIFE. A LIVE 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 that in ch.8, 10. Among parties of equal rank, all performed the ceremony, but Conf., with his prince, held that the prince sacrificed for all. He tasted every thing, as if he had been a cook, it being the cook's duty to taste every dish, be fore the prince partook of it. 3. 首, upper 3d tone, ], '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 Conf. 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. 非我不首君 狸只 不友死 必變不 饋所事 以見容。 雖歸問。 君視 車日 貌 凶者齊 馬於 命之 召東 3. When he was sick 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. CHAPTER XIV. When he entered the ancestral temple of the state, he asked about everything. CHAPTER 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. CHAPTER 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 而時集不車 迅有“服 作。哉。曰色嚫中升雷 子 斯指不車風饌 内必烈 1=1 山梁雌雉時哉 因色斯舉矣翔而 嗅哉後 顧正必變 不立變色 疾執 言綏 服者式之式負版 作者 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 violent wind, he would change countenance. CHAPTER 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. CHAPTER XVIII. 1. Seeing the countenance, it instantly rises. It flies round, and by and bye settles. 2. The Master said, “There is the bridge. At its season! At its season !" it. Thrice it smelt him and then rose. only 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. CONFUCIUS AT AND IN HIS CARRIAGE. The 綏 was a strap or cord, attached to the 1. hen-pheasant on the hill Tsze-loo made a motion to his head quite round. See the Le Ke, L. i. 5. p. 43. 18. A fragment, which seemingly has no connect. with the rest of the book. Various carrections of characters are proposed, and various views of the meaning given. Ho An's view of the conclusion is this. Tsze-loo took it anal carriage to assist in mounting it. 2. 不内 served it up. The Master thrice wuelt it and , 'He did not look round within,' i. e., turn rose.', up. 2d tone,= [fi] . wwwwww 101 宰冉 德 宰我子貢政事 牛顏 BOOK XI. SEEN TSIN. 之禮樂 則樂 樂野子先 白吾君人 人日進 貢。1 淵不 從從子也先第 及我先也後進十 門於進如進於 醬 騫也陳 用於體 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 accomplished gentlemen. 2. "If I have occasion to use those things, I follow the men of former times.” CHAPTER II. 1. The Master said, " Of those who were with me in Ch'in and Ts'ae, there are none to be found to enter my door." 2. Distinguished for their virtuous principles and practice, there were Yen Yuen, Min Tsze-k'een, Yen Pih-new, and Chung-kung; for their ability in speech, Tsae Go and Tsze-kung; for their adminis1. HEADING OF THIs Book. 先進第 | subsequently,其弟子之中仕 十一, 'The former men-No. XI With 進先後之輩 But the 2d par. is this Book there commences the second part of decidedly against this interpretation. E is the Analects, commonly called the Hea Lun not to be joined to the succeeding 於禮樂, (下論). There is, however, no classical au thority for this division. It contains 25 chap ters, treating mostly of various disciples of the Master, and deciding the point of their worthiness. Min Tsze-Keen appears in it four times, and on this account some attribute the compilation of it to his disciples. There are indications in the style of a peculiar hand. 1. CONFUCIUS' PREFERENCE OF THE SIMPLER WAYS OF FORMER TIMES. 1. 先進後進 , are said by Choo He to=- 先輩後輩. Literally, the expressions are, those who first advanced, those who afterwards advanced,' i. e., on the stage of the world. In Ho An, the chap. is said to speak of the disciples who had first advanced to office, and those who had advanced but 於=quoad. It is supposed that the characterizing the as rustics, and their successors as keun-tsze, was a style of his times, which Conf. quotes ironically. We have in it a new instance of the various application of the name keun-tsze. In the, it is said, 'Of the words and actions of men in their mutual intercourse and in the business of government, and whatever is expressive of hurceremonies, whatever indicates respect is here included in mony is here included in music.' 2. CONFUCIUS' REGRETFUL MEMORY OF HIS DISCIPLES' FIDELITY. CHARACTERISTICS OF TEN OF THE DISCIPLES. 1. This utterance must have been made towards the close of Conf, life, when 說者 圜夏有 有季路文學子游子 者也於吾言無所不 墨子 日间也非助 我 之。孔 昆騫 trative talents, Yen Yew and Ke Loo; for their literary acquire ments, Tsze-yew and Tsze-hea. CHAPTER III. The Master said, "Hwuy gives me no assistance. There is nothing that I say in which he does not delight.' CHAPTER V. Nan Yung was frequently repeating the lines about a white sceptre-stone. Confucius gave him the daughter of his elder brother to wife. many of his disciples had been removed by death, or separated from him by other causes. In his 62d year or thereabouts, as the accounts go, he was passing, in his wanderings from Chin to Ts'ae, when the officers of Ch'in, afraid that he would go on into Tsoo, endeavoured to stop his course, and for several days he and the disciples with him were cut off from food. Both Chin and Ts'ae were in the present province of Ho-nan, and are referred to the depart 4. THE FILIAL PIETY OF MIN TSZE-K'ERX, 閒, as in VIII. 21, 'could pick out no crevice or flaw in the words, &c.' 陳羣(aboutA.D. 200-250) as given in Ho An, explains-'men had no words of disparagement for his conduct in reference to his parents and brothers.' This is the only instance where Conf. calls a disci ments of 陳州 and 汝寜. 2. This par. ple by his designation. The use of 子騫 s is to be taken as a note by the compilers of the classes (四科), and, amounting to ten, are 3. HWUY'S SILENT RECEPTION OF THE MASTER'S TEACHINGS. A teacher is sometimes helped by the doubts and questions of learners, which lead him to explain himself more fully. Comp. III. 8, 3. 說 for 悦 as in I. 1, 1, but K'ung Gan-kwo takes it in its usual pronuncia., =解,‘to explain.’ supposed, in the the compilers. to be a mistake of 5. CONFUCIUS' APPROBATION OF NAN YUNO, Nan Yung, see V. 1. 三, as in V. 19. I have translated it by 'frequently,' but, in the 'Fami ly Sayings,' it is related that Yung repeated the see the lines thrice in one day. 白圭 A flaw in a white sceptre-stone, may be ground away; but for a flaw in speech, nothing can be done.' In his repeating of these lines, we have, perhaps, the ground-virtue of the char. for which Yung is commended in V. 1. Obs. 孔子, where we might expect 子. |