席 日祭多脯 矣。 人不祭不 阼鄉飲正 階人酒不齊雖之出於 儺杖坐。如疏 也。食 菜不出宿食。 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 stocd on the eastern steps. 9. RULE OF CONFUCIUS ABOUT HIS KAT. 10. OTHER WAYS OF CONFUCIUS IN HIS VILLAGE. 1. At sixty, people carried a staff. Confucius here showed his respect for age. has here used at once. IO. should be changed into in according to Chû Hst. 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 an adverbial force, - É. 2. There were three 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 house, he stood on the eastern steps (the place people. However poor might be his fare, Con. of a host receiving guests) in full dress. Some make the steps those of his ancestral temple fucius always observed it 齊(chái) =齋, and his standing there to be to assure the the grave demeanour appropriate to fasting. | spirits of his shrine. 熟先 雲傷 薦之 賜 平 待之君 食 未達不敢嘗 送人 受之。於 食君 君賜必問退嘗之康 他 於賜腥正馬朝 君生必席 日子 日 丘饋再 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. 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. 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 messenger, but intended for the distant friend to whom he was being sent. was the of II. xx et al. 康子 2. 康 Confucius accepted the gift, but thought it necessary to let the donor know he could not, for the present at least, avail himself of it. 12. How CONFUCIUS VALUED HUMAN LIFE. A ruler's 廐 This is the view in the 家語 18. DEMEANOUR OF CONFUCIUS IN RELATION TO HIS PRINCE. I. He would not offer the cooked meat to the spirits of his ancestors, not knowing 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 kind’ to the living animal. 2. The here is that in chapter viii. ro. Among parties of equal rank, all performed the ceremony, but Confucius, with his prince, held that the prince sacrificed for all. He tasted everything, as if he had been a cook, it being the cook's duty to taste every dish, before the prince partook of it. 3 1, in the 4th tone, 頭向, 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 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. 非我 與衰 大 瞽者寢祭殯 不君 者雖不 不肉 肉朋友太 朝先 雖狸尸不友死 友死廟行 F服飯 褻必居拜之無每矣 矣。拖 必變 以莧 貌冕 凶者齊 推歸問。 馬於 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 I. A FRIEND. 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 殯 properly, the closing up THUNDER, &c. 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 而時集不車 迅有"服 作哉。曰色襯中升 盛者 山斯指不車風饌式 路梁舉 内必烈必 雌 顧正必變式 雉翔 不立變色資 時而 嗅哉後 綏。 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 abundance 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. 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, parties bowed forward to this bar. 4. He showed these signs, with reference to the generosity of the provider. his head quite round. See the Li Chi, L. i. Pt. v. 43. 18. A fragment, which seemingly has no con17. CONFUCIUS AT AND IN HIS CARRIAGE. nexion with the rest of the Book. Various alterations of characters are proposed, and was a strap or cord, attached to the various views of the meaning given. Ho | Yen's view of the conclusion is this: Tsze-lt The 毅 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]. BOOK XI. HSIEN TSIN. 宰冉德蔡之禮樂開 行者 子則樂野子先 皆曰吾君人口進 淵不 ,不從從子也先第 閔及 及我先也後進十 事言子門於進。如進於 語 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 accomplished gentlemen. 2. 'If I have occasion to use those things, I follow 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 Yûan, Min Tsze-ch'ien, Zan Po-nid, and Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their adminis– HEADING OF The Booz-先進第其弟子之中仕進先後之輩 + 'The former men, No. 11. 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 (下論) There is, however, no importanti (succeeding 於禮樂, but 於=ywoad. It is 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-tsze, 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 chûn-isze. 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 are said by Chd Hat to-先輩,後輩 cates raped is here included in ceremonies, and whatever is expressive of harmony is here in cluded in music.' Literally, the expressions are,' those who 2. CONFUCIUS'S REGRETFUL MEMORY OF HIS DISfirst advanced, those who afterwards ad- CIPLES' FIDELITY:-CHARACTERISTICS OF TEN OF THE vanced' i. e. on the stage of the world. In Ho DISCIPLES. r. This utterance must have been Yen, the chapter is said to speak of the diss made towards the close of Confucius's life, when ciples who had first advanced to office, and many of his disciples had been removed by those who had advanced subsequently, death, or separated from him by other causes. - |