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

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

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

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.

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

undressed, and "was kind" to the living animal. 2. The sacrifice here is that in chapter viii. 10. 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. 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.

14. A repetition of part of III. xv. Compare also chapter 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. 2. Between friends there should be a community of 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. The carriage of Confucius's time was hardly more than what we call a cart. In saluting when riding, parties bowed forward to the front bar. 4. He showed these signs, with reference to the generosity of the provider.

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.

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.

XVIII. I. Seeing the countenance, it instantly rises. It flies 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-loo made a motion to it. Thrice it smelt him and then rose.

BOOK XI.

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 these things, I follow the men of former times."

II. 1. The Master said, "Of those who were with me

17. CONFUCIUS AT AND IN HIS CARRIAGE. 1. The strap or cord was attached to the carriage to assist in mounting it.

18. A fragment, which seemingly has no connection with the rest of the book. Various corrections of characters are proposed, and various views of the meaning given. Ho An's view of the conclusion is this. "Tsze-loo took it and served it up. The Master thrice smelt it and

rose."

HEADING AND SUBJECTS OF THIS BOOK.-" The former men-No. XI." With this Book there commences the second part of the Analects, commonly called the Hea Lun. There is, however, no classical authority for this division. It contains twenty-five chapters, treating mostly of various disciples of the Master, and deciding the point of their worthiness. Min Tsze-K'een 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.

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 Confucius' life, when many of his

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 Pihnew, and Chung-kung; for their ability in speech, Tsae Wo and Tsze-kung; for their administrative talents, Yen Yew and Ke Loo; for their literary acquirements, Tszeyew and Tsze-hea.

III. The Master said, "Hwuy gives me no assistance. There is nothing that I say in which he does not delight." IV. The Master said, "Filial indeed is Min Tszek'een! Other people say nothing of him different from the report of his parents and brothers."

V. Nan Yung was frequently repeating the lines about a white sceptre-stone. Confucius gave him the daughter of his elder brother to wife.

VI. Ke K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hwuy; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did."

disciples had been removed by death, or separated from him by other causes. In his sixty-second year or thereabouts, as the accounts go, he was passing, in his wanderings from Ch'in 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 Ch'in and Ts'ae were in the present province of Ho-nan, and are referred to the departments of Ch'in-Chow and Joo-ning. 2. This paragraph is to be taken as a note by the compilers of the book, enumerating the principal followers of Confucius on the occasion referred to, with their distinguishing qualities. They are arranged in four classes, and, amounting to ten, are known as the ten wise ones. The "four classes" and "ten wise ones are often mentioned in connection with the sage's school. 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. Compare III. viii. 3.

4. THE FILIAL PIETY OF MIN TSZE-K'EEN.

5. CONFUCIUS' APPROBATION OF NAN YUNG. Nan Yung, see V. i. For the lines, see the She-king, Pt III. Bk III. ii. 5. They are- "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 character for which Yung is commended in V. i.

6. How HwUY LOVED TO LEARN. See VI. ii., where the same question is put by the Duke Gae, and the same answer is returned, only in a more extended form.

VII. 1. When Yen Yuen died, Yen Loo begged the carriage of the Master to get an outer shell for his son's coffin.

2. The Master said, "Every one calls his son his son, whether he has talents or has not talents. There was Le; when he died, he had a coffin, but no outer shell. I would not walk on foot to get a shell for him, because, following after the great officers, it was not proper that I should walk on foot."

VIII. When Yen Yuen died, the Master said, "Alas! Heaven is destroying me! Heaven is destroying me!"

IX. 1. When Yen Yuen died, the Master bewailed. him exceedingly, and the disciples who were with him said, "Sir, your grief is excessive ?"

2. "Is it excessive?" said he.

3. "If I am not to mourn bitterly for this man, for whom should I mourn ?"

X. 1. When Yen Yuen died, the disciples wished to give him a great funeral, and the Master said, "You may not do so.'

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2. The disciples did bury him in great style.

3. The Master said, "Hwuy behaved towards me as his father. I have not been able to treat him as my

7. How CONFUCIUS WOULD NOT SELL HIS CARRIAGE TO BUY A SHELL FOR YEN YUEN. 1. In the Family Sayings and in the History of Records, Hwuy's death is represented as taking place before the death of Le. It is difficult to understand how such a view could ever have been adopted, if the authors were acquainted with this chapter. 2. "I follow in rear of the great officers." This is said to be an expression of humility. Confucius, retired from office, might still present himself at court, in the robes of his former dignity, and would still be consulted on emergencies. He would no doubt have a foremost place on such occasions.

8. CONFUCIUS FELT HWUY'S DEATH AS IF IT HAD BEEN HIS OWN. The old interpreters make this simply the exclamation of bitter sorrow. The modern, perhaps correctly, make the chief ingredient to be grief that the man was gone to whom he looked most for the transmission of his doctrines.

9. CONFUCIUS VINDICATES HIS GREAT GRIEF FOR THE DEATH OF HWUY.

10. CONFUCIUS' DISSATISFACTION WITH THE GRAND WAY IN WHICH HWUY WAS BURIED. The old interpreters take the disciples here as being the disciples of Yen Yuen. This is not natural, and yet we can hardly understand how the disciples of Confucius would act so directly contrary to his express wishes. Confucius objected to a grand funeral as inconsistent with the poverty of the family (see chapter vii.).

son. The fault is not mine; it belongs to you, O disciples."

XI. Ke Loo asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Ke Loo added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?”

XII. 1. The disciple Min was standing by his side, looking bland and precise; Tsze-loo, looking bold and soldierly; Yen Yew and Tsze-kung, with a free and straightforward manner. The Master was pleased..

2. He said, "Yew there!-he will not die a natural death."

XIII. 1. Some parties in Loo were going to take down and rebuild the Long treasury.

2. Min Tsze-k'een said, "Suppose it were to be repaired after its old style;-why must it be altered, and made anew?"

3. The Master said, "This man seldom speaks; when he does, he is sure to hit the point."

XIV. 1. The Master said," What has the harpsichord of Yew to do in my door?"

2. The other disciples began not to respect Tsze-loo. The Master said, "Yew has ascended to the hall, though he has not yet passed into the inner apartments."

11. CONFUCIUS AVOIDS ANSWERING QUESTIONS ABOUT SERVING SPIRITS, AND ABOUT DEATH. Two views of the replies here are found in commentators. The older ones say-" Confucius put off Ke Loo, and gave him no answer, because spirits and death are obscure, and unprofitable subjects to talk about." With this some modern writers agree, but others, and the majority, say-" Confucius answered the disciple profoundly, and showed him how he should prosecute his inquiries in the proper order. The service of the dead must be in the same spirit as the service of the living. Obedience and sacrifice are equally the expression of the filial heart. Death is only the natural termination of life. We are born with certain gifts and principles, which carry us on to the end of our course.' This is ingenious refining; but, after all, Confucius avoids answering the important questions proposed to him.

12. CONFUCIUS HAPPY WITH HIS DISCIPLES ABOUT HIM. TSZE-LOO.

HE WARNS

13. WISE ADVICE OF MIN SUN AGAINST USELESS EXPENDITURE. 14. CONFUCIUS' ADMONITION AND DEFENCE OF TSZE-LOO. 1. The form of the harpsichord seems to come nearer to that of the shih than any other of our instruments. The shih is a kindred instrument with the k'in, commonly called "the scholar's lute." See the Chinese Repository, vol.