白虎 女優 论语10 乡党篇第十
论 白虎 女優白虎 女優 语白虎 女優
乡党篇第十
中文字幕无线在线视频
本篇共27章，聚集记录了孔子的容色言动、生老病死，提拔孔子是个一言一行都得当礼的正东谈主正人。举例孔子在面见国君时、面见医师时的气魄；他进出于公门和出使异国时的进展，都清楚出贞洁、仁德的品格。本篇中还记录了孔子日常活命的一些侧面，为东谈主们全面了解孔子、计划孔子，提供了纯的确素材。
10•1 孔子于乡党，恂恂(1)如也，似不成言者。其在宗庙、朝廷，便便(2)言，唯谨尔。
【防卫】
(1)恂恂：音ｘù，温存恭顺。
(2)便便：辩，善于辞令。
【译文】
孔子在本乡的地点上显得很温存恭敬，像是不会言语的步地。但他在宗庙里、朝廷上，却很善于言辞，只是说得比拟严慎辛苦。
10•2 朝，与下医师言，侃侃(1)如也；与上医师言，訚訚(2)如也。君在，踧踖(3)如也，与与(4)如也。
【防卫】
(1)侃侃：言语打抱招架，不卑不亢，温存雀跃的步地。
(2)訚訚：音ｙíｎ，贞洁，夷易近人而又能直言诤辩。
(3)踧踖：音ｃú ｊí，恭敬而不安的步地。
(4)与与：严慎小心、威仪适中的步地。
【译文】
孔子在上朝的时候，（国君还莫得到来，）同下医师言语，温存而雀跃的步地；同上医师言语，贞洁而公谈的步地；国君依然来了，恭敬而心中不安的步地，但又风姿适中。
10•3 君召使摈(1)，色勃如也(2)；足躩(3)如也。揖所与立，傍边手，衣前后，襜(4)如也。趋进，翼如也(5)。宾退，必复命曰：“宾不顾矣。”
【防卫】
(1)摈：音ｂìｎ，动词，庄重迎接国君的官员。
(2)色勃如也：脸色立即庄重起来。
(3)足躩：躩，音ｊｕé，脚步快的步地。
(4)襜：音ｃｈāｎ，整皆之貌。
(5)翼如也：如鸟儿展翅不异。
【译文】
国君召孔子去接待来宾，孔子脸色立即庄重起来，脚步也快起来，他向和他站在沿路的东谈主作揖，手向左或向右作揖，衣服前后舞动，却整皆不乱。快步走的时候，像鸟儿展开双翅不异。来宾走后，必定向帝王讲述说：“客东谈主依然不回头调查了。”
10•4 入公门，鞠躬如(1)也，如辞谢。立不中门，行不履阈(2)。过位，色勃如也，足躩如也，其言似不足者。摄皆(3)升堂，鞠躬如也，屏气似持续者。出，降一等(4)，逞(5)神采，怡怡如也。没阶(6)，趋进，翼如也。复其位，踧踖如也。
【防卫】
(1)鞠躬如：严慎而恭敬的步地。
(2)履阈：阈，音ｙù，门槛，脚踩门坎。
(3)摄皆：皆，音ｚī，衣服的下摆。摄，拿起。拿起衣服的下摆。
(4)降一等：从台阶上走下一级。
(5)逞：舒展开，松语气。
(6)没阶：走完结台阶。
【译文】
孔子走进朝廷的大门，严慎而恭敬的步地，好像莫得他的安身之地。站，他不站在门的中间；走，也不踩门坎。过程国君的座位时，他脸色坐窝庄重起来，脚步也加速起来，言语也好像中气不足不异。拿起衣服下摆向堂上走的时候，恭敬严慎的步地，憋住气好像不呼吸不异。退出来，走下台阶，脸色便舒展开了，怡然自得的步地。走完结台阶，快快地上前走几步，姿态像鸟儿展翅不异。回到我方的位置，是恭敬而不安的步地。
10•5 执圭(1)，鞠躬如也，如不堪。上如揖，下如授。勃如战色(2)，足蹜蹜(3)，如有循(4)。享礼(5)，有容色。私觌(6)，愉愉如也。
【防卫】
(1)圭：一种上圆下方的玉器，举行典礼时，不同身份的东谈主拿着不同的圭。出使邻国，医师拿着圭行动代表帝王的凭信。
(2)战色：惶惶不可终日的步地。
(3)蹜蹜：小步步碾儿的步地。
(4)如有循：循，沿着。好像沿着一条直线往前走不异。
(5)享礼：享，献上。指向对方孝顺礼物的庆典。使臣受到接见后，接着举行献礼庆典。
(6)觌：音ｄí，会见。
【译文】
（孔子出使别的诸侯国，）拿着圭，恭敬严慎，像是举不起来的步地。进取举时好像在作揖，放鄙人面时好像是给东谈主递东西。脸色庄重得像战抖的步地，步子很小，好像沿着一条直线往前走。在举行赠直立物的庆典时，显得夷易近人。和国君举行暗里会见的时候，更节略爽直了。
【评析】
以上这五章，聚集记录了孔子执政、在乡的音容笑颜、音容笑颜，给东谈主留住至极潜入的印象。孔子在不同的场所，对待不同的东谈主，往往仪表、情愫、言行都不同。他在家乡时，给东谈主的印象是和煦、蔼然的敦朴东谈主；他执政廷上，则气魄恭敬而有威仪，不卑不亢，勇于讲话，他在国君眼前，温存恭顺，微弱不安，庄重严肃又惴惴不安。通盘这些，为东谈主们深入计划孔子，提供了具体的贵府。
10•6 正人不以绀緅饰(1)，红紫不以为亵服(2)。当暑，袗絺绤(3)，必表而出之(4)。缁衣(5)，羔裘(6)；素衣，麑(7)裘；黄衣，狐裘。亵裘长，短右袂(8)。必有睡衣(9)，长孑然有半。狐貉之厚以居(10)。去丧，无所不佩。非帷裳(11)，必杀之(12)。羔裘玄冠(13)不以吊(14)。吉月(15)，必朝服而朝。
【防卫】
(1)不以绀緅饰：绀，音ｇàｎ，深青透红，斋戒时服装的神采。緅，音ｚōｕ，黑中透红，丧服的神采。这里是说，不以深青透红或黑中透红的神采布给普通穿的衣服镶上边作饰物。
(2)红紫不以为亵服：亵服，平时在家里穿的衣服。古东谈主合计，红紫不是严容，燕服不宜用红紫色。
(3)袗絺绤：袗，音ｚｈěｎ，单衣。絺，音ｃｈī，细葛布。绤，音ｘì，粗葛布。这里是说，穿粗的或细的葛布单衣。
(4)必表而出之：把麻布单衣穿在外面，内部还要衬有内衣。
(5)缁衣：玄色的衣服。
(6)羔裘：羔皮衣。古代的羔裘都是黑羊皮，毛皮向外。
(7)麑：音ｎí，小鹿，白色。
(8)短右袂：袂，音ｍèｉ，袖子。右袖短一点，是为了便于作念事。
(9)睡衣：睡衣。
(10)狐貉之厚以居：狐貉之厚，厚毛的狐貉皮。居，坐。
(11)帷裳：上朝和祭祀时穿的慑服，用整幅布制作，不加以编著。折叠缝上。
(12)必杀之：一定要裁去过剩的布。杀，裁。
(13)羔裘玄冠：玄色皮礼貌。
(14)不以吊：无用于凶事。
(15)吉月：每月月吉。一说正月月吉。
【译文】
正人无用深青透红或黑中透红的布镶边，无用红色或紫色的布作念普通在家穿的衣服。夏天穿粗的或细的葛布单衣，但一定要套在内衣外面。玄色的羔羊皮袍，配玄色的罩衣。白色的鹿皮袍，配白色的罩衣。黄色的狐皮袍，配黄色的罩衣。普通在家穿的皮袍作念得长一些，右边的袖子短一些。休眠一定要有睡衣，要有孑然半长。用狐貉的厚毛皮作念坐垫。丧服期满，脱下丧服后，便佩戴上多样各类的守密品。若是不是慑服，一定要加以剪裁。不穿着玄色的羔羊皮袍和戴着玄色的帽子去吊丧。每月月吉，一定要穿着慑服去朝拜帝王。
10•7 皆(1)，必有明衣(2)，布。皆必变食(3)，居必迁坐(4)。
【防卫】
(1)皆：同斋。
(2)明衣：斋前沐浴后穿的浴衣。
(3)变食：篡改普通的饮食。指不饮酒，不吃葱、蒜等有刺激味的东西。
(4)居必迁坐：指从内室迁到外室居住，不和妻妾临幸。
【译文】
斋戒沐浴的时候，一定要有浴衣，用布作念的。斋戒的时候，一定要篡改普通的饮食，居住也一定搬移地点，（不与妻妾临幸）。
10•8 食不厌精，脍(1)不厌细。食饐(2)而餲(3)，鱼馁(4)而肉败(5)，不食。色恶，不食。臭恶，不食。失饪(6)，不食。时常(7)，不食，割不正(8)，不食。不得其酱，不食。肉虽多，不使胜食气(9)。唯酒无量，不足乱(10)。沽酒市脯(11)，不食。不撤姜食，未几食。
【防卫】
(1)脍：音ｋｕàｉ，切细的鱼、肉。
(2)饐：音ｙì，退让。食物舍弃时代长了。
(3)餲：音àｉ，变味了。
(4)馁：音ｎěｉ，鱼蜕化，这里指鱼不簇新。
(5)败：肉蜕化，这里指肉不簇新。
(6)饪：烹饪制作饭菜。
(7)时常：当令，www.26uuu.org时鲜。
(8)割不正：肉切得不合法。
(9)气：同“饩”，音ｘì，即食粮。
(10)不足乱：乱，指酒醉。不到酒醉时。
(11)脯：音ｆǔ，熟肉干。
【译文】
食粮不嫌舂得精，鱼和肉不嫌切得细。食粮退让和变味了，鱼和肉蜕化了，都不吃。食物的神采变了，不吃。气息变了，不吃。烹饪不当，不吃。时常新的东西，不吃。肉切得不合法，不吃。佐料放得不妥贴，不吃。席上的肉虽多，但吃的量不逾越米面的量。惟一酒莫得限定，但不喝醉。从市上买来的肉干和酒，不吃。每餐必须有姜，但也未几吃。
10•9 祭于公，不宿肉(1)，祭肉(2)不出三日。出三日，不食之矣。
【防卫】
(1)不宿肉：不使肉过夜。古代医师插足国君祭祀以后，不错得到国君赐的祭肉。但祭祀步履一般要抓续二三天，是以这些肉就依然不簇新，不成再过夜了。逾越三天，就不成再过夜了。
(2)祭肉：这是祭祀用的肉。
【译文】
孔子插足国君祭祀典礼时候到的肉，不成留到第二天。祭祀用过的肉不逾越三天。逾越三天，就不吃了。
【评析】
以上4章里，记叙了孔子的穿戴和饮食风俗。孔子对“礼”的遵命，不仅表刻下与国君和医师们碰头时的音容笑颜和庆典，况兼表刻下穿戴方面。他对祭祀时、服丧时和平时所穿的衣服都有不同的条件，如单衣、罩衣、麻衣、皮袍、睡衣、浴衣、慑服、燕服等，都有不同的礼貌。在吃的方面，“食不厌精，脍不厌细”，况兼关于食物，有八种他不吃。吃了，就无益于健康。
10•10 食不语，寝不言。
【译文】
吃饭的时候不言语，休眠的时候也不言语。
10•11 虽疏食菜羹(1)，瓜祭(2)，必皆(3)如也。
【防卫】
(1)菜羹：用菜作念成的汤。
(2)瓜祭：古东谈主在吃饭前，把席上多样食物分出小数，放在食具之间祭祖。
(3)皆：同斋。
【译文】
即使是粗米饭蔬菜汤，吃饭前也要把它们取出一些来祭祖，况兼神色要像斋戒时那样严肃恭敬。
10•12 席(1)不正，不坐。
【防卫】
(1)席：古代莫得椅子和桌子，都坐在铺于大地的席子上。
【译文】
席子放得怪异正，不坐。
10•13 乡东谈主饮酒(1)，杖者(2)出，斯出矣。
【防卫】
(1)乡东谈主饮酒：指其时的乡饮酒礼。
(2)杖者：拿手杖的东谈主，指老年东谈主。
【译文】
行乡饮酒的礼节达成后，（孔子）一定要等老年东谈主先出去，然后我方才出去。
10•14 乡东谈主傩(1)，朝服而立于阼阶(2)。
【防卫】
(1)傩：音ｎｕó。古代迎神驱鬼的宗教庆典。
(2)阼阶：阼，音ｚｕò，东面的台阶。主东谈主立在大堂东面的台阶，在这里接待客东谈主。
【译文】
乡里东谈主举行迎神驱鬼的宗教庆典时，孔子老是穿着朝服站在东边的台阶上。
10•15 问(1)东谈主于他邦，再拜而送之(2)。
【防卫】
(1)问：请安。古代东谈主在请安时往往要致直立物。
(2)再拜而送之：在送别客东谈主时，两次拜别。
【译文】
（孔子）托东谈主向在其他诸侯国的一又友请安直立，便向受托者拜两次送行。
【评析】
以上6章中，记录了孔子行径谈吐的某些礼貌或者风俗。他时常处处以正东谈主正人的圭臬条件我方，使我方的言行尽量得当礼的礼貌。他合计，“礼”是跻峰造极的，是圣洁不可滋扰的，那么，一投足、一举手都必须依照礼的原则。这一方面是孔子个东谈主陶冶的具体反应，一方面亦然他向学生们传授学问和仁德时所身膂力行的。
10•16 康子馈药，拜而受之。曰：“丘未达，不敢尝。”
【译文】
季康子给孔子赈济药品，孔子拜谢之后给与了，说：“我对药性不了解，不敢尝。”
10•17 厩焚。子退朝，曰：“伤东谈主乎？”不问马。
【译文】
马棚火灾烧掉了。孔子退朝追念，说：“伤东谈主了吗？”不问马的情况奈何样。
【评析】
孔子家里的马棚火灾被烧掉了。当他听到这个音问后，领先问东谈主有莫得受伤。有东谈主说，儒家学说是“东谈主学”，这一条不错作佐证材料。他只问东谈主，不问马，标明他重东谈主不重财，至极护理底下的东谈主。事实上，这是中国自古以来东谈主谈主张想想的发端。
10•18 君赐食，必正席先尝之。君赐腥(1)，必熟而荐(2)之。君赐生，必畜之。侍食于君，君祭，先饭。
【防卫】
(1)腥：牛肉。
(2)荐：供奉。
【译文】
国君赐给熟食，孔子一定摆正座次先尝一尝。国君赐给生肉，一定煮熟了，先给先人上供。国君赐给活物，一定要饲养起来。同国君一谈吃饭，在国君举行饭前祭礼的时候，一定要先尝一尝。
【评析】
古时候帝王吃饭前，要有东谈主先尝一尝，帝王才吃。孔子对国君至极尊重。他在与国君吃饭时，都主动尝一下，标明他对礼的遵照。
10•19 疾，君视之，东首(1)，加朝服，拖绅(2)。
【防卫】
(1)东首：头朝东。
(2)绅：束在腰间的大带子。
【译文】
孔子病了，国君来探视，他便头朝东躺着，身上盖上朝服，拖着大带子。
【评析】
孔子患了病，躺在床上，国君来探视他，他无法起身穿朝服，这似乎对国君不尊重，有违于礼，于是他就把朝服盖在身上。这反应出孔子即使在病榻上，也不会荒诞于国君。
10•20 君命召，不俟驾行矣。
【译文】
国君召见（孔子），他不等车马驾好就先步碾儿走去了。
10•21 入太庙，每事问(1)。
【防卫】
(1)此章重出。译文参见《八佾》篇第三之第15章。
10•22 一又友(1)死，无所归，曰：“于我殡(2)。”
【防卫】
(1)一又友：指与孔子志同谈合的东谈主。
(2)殡：停放灵柩和下葬都不错叫殡，这里是泛指丧葬事务。
【译文】
（孔子的）一又友死了，莫得支属庄重敛埋，孔子说：“凶事由我来办吧。”
10•23 一又友之馈，虽车马，非祭肉，不拜。
【译文】
一又友馈送物品，即使是车马，不是祭肉，（孔子在给与时）亦然不拜的。
【评析】
孔子把祭肉看得比车马还病笃，这是为什么呢？因为祭肉谈判到“孝”的问题。用肉祭祀祖先之后，这块肉就不单是是一块不错食用的东西了，而是对祖先尽孝的一个载体。
10•24 寝不尸，居不客。
【译文】
(孔子)休眠不像死人不异挺着，时时家居也不像作念客或接待客东谈主时那样庄重严肃。
10•25 见皆衰(1)者，虽狎(2)，必变。见冕者与盲人(3)，虽亵(4)，必以貌。凶服(5)者式(6)之。式负版者(7)。有盛馔(8)，必变色而作(9)。迅雷风烈必变。
【防卫】
(1)皆衰：ｚī ｃｕī，指丧服。
(2)狎：音ｘｉá，亲近的意道理味。
(3)盲人：盲东谈主，指乐工。
(4)亵：音ｘｉè，常见、闇练。
(5)凶服：丧服。
(6)式：同轼，古代车辆前部的横木。这里作动词用。碰办法位高的东谈主或其他东谈主时，驭手身子上前微俯，伏在横木上，以示尊敬或者悯恻。这在其时是一种礼节。
(7)负版者：职守国度图籍的东谈主。其时无纸，用木版来书写，故称“版”。
(8)馔：音ｚｈｕàｎ，饮食。盛馔，广泛的宴席。
(9)作：站起来。
【译文】
（孔子）看见穿丧服的东谈主，即使是谈判很亲密的，也一定要把气魄变得严肃起来。看见当官的和盲东谈主，即使是常在沿路的，也一定要有礼貌。在搭车时碰见穿丧服的东谈主，便俯伏在车前横木上（以示悯恻）。碰见职守国度图籍的东谈主，也这么作念（以示敬意）。（作念客时，）若是有丰盛的酒筵，就脸色一变，并站起来致谢。碰见迅雷大风，一定要篡改脸色（以示对上天的敬畏）。
10•26 升车，必正立，执绥(1)。车中，不内顾(2)，不疾言(3)，不亲指(4)。
【防卫】
(1)绥：上车时扶手用的索带。
(2)内顾：回头看。
(3)疾言：高声言语。
(4)不亲指：无用我方的手指划。
【译文】
上车时，一定先直立站好，然后拉着扶手带上车。在车上，不回头，不高声言语，无用我方的手指引导点。
【评析】
以上这几章，讲的都是孔子怎样遵照周礼的。在好多举动上，他都能按礼行事，对不同的东谈主、不同的事、不同的环境，应该有什么神色、什么动作、什么语言，他都一点不苟，准确而妥贴。是以，孔子的学生们在谈起这些时，津津乐谈，极其佩服。
10•27 色斯举矣(1)，翔此后集(2)。曰：“山梁雌雉(3)，时哉时哉！(4)”子路共(5)之，三嗅而作(6)。
【防卫】
(1)色斯举矣：色，脸色。举，鸟飞起来。
(2)翔此后集：航行一阵，然后落到树上。鸟群停在树上叫“集”。
(3)山梁雌雉：聚集在山梁上的母野鸡。
(4)时哉时哉：得其时呀！得其时呀！这是说野鸡时运好，能解放航行，解放落下。
(5)共：同“拱”。
(6)三嗅而作：嗅应为狊字之误。狊，音ｊù，鸟展开两翅。一册作“戛”字，鸟的长叫声。
【译文】
孔子在山谷中行走，看见一群野鸡在哪里飞，孔子脸色动了一下，野鸡航行了一阵落在树上。孔子说：“这些山梁上的母野鸡，得其时呀！得其时呀！”子路向他们拱拱手，野鸡便叫了几声飞走了。
【评析】
这里似乎是在游山不雅景，其实孔子是有感而发。他感到山谷里的野鸡大致解放航行，解放落下，这是“得其时”，而我方却不得其时，东奔西走，却莫得取得多半响应。因此，他看到野鸡时，脸色动了一下，随之发出了这么的歌咏。
BOOK X XIANG DANG
10.1 Confucius， in his village， looked simple and sincere， and as if he were not able to speak. When he was in the prince’s ancestral temple， or in the court， he spoke minutely on every point， but cautiously.
10.2 When he was waiting at court， in speaking with the great officers of the lower grade， he spoke freely， but in a straightforward manner; in speaking with those of the higher grade， he did so blandly， but precisely. When the ruler was present， his manner displayed respectful uneasiness; it was grave， but self-possessed.
10.3 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. 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. He hastened forward， with his arms like the wings of a bird. When the guest had retired， he would report to the prince， “The visitor is not turning round any more.”
10.4 When he entered the palace gate， he seemed to bend his body， as if it were not sufficient to admit him. When he was standing， he did not occupy the middle of the gateway; when he passed in or out， he did not tread upon the threshold. 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. 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. 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 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.
10.5 When he was carrying the scepter 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 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. In presenting the presents with which he was charged， he wore a placid appearance. At his private audience， he looked highly pleased.
10.6 The superior man did not use a deep purple， or a puce color， in the ornaments of his dress. Even in his undress， he did not wear anything of a red or reddish color. In warm weather， he had a single garment either of coarse or fine texture， but he wore it displayed over an inner garment. 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. The fur robe of his undress was long， with the right sleeve short. He required his sleeping dress to be half as long again as his body. When staying at home， he used thick furs of the fox or the badger. When he put off mourning， he wore all the appendages of the girdle. His undergarment， except when it was required to be of the curtain shape， was made of silk cut narrow above and wide below. He did not wear lamb’s fur or a black cap on a visit of condolence. On the first day of the month he put on his court robes， and presented himself at court.
10.7 When fasting， he thought it necessary to have his clothes brightly clean and made of linen cloth. When fasting， he thought it necessary to change his food， and also to change the place where he commonly sat in the apartment.
10.8 He did not dislike to have his rice finely cleaned， nor to have his mince meat cut quite small. 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 discolored， or what was of a bad flavor， nor anything which was ill-cooked， or was not in season. He did not eat meat which was not cut properly， nor what was served without its proper sauce. 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. He did not partake of wine and dried meat bought in the market. He was never without ginger when he ate. He did not eat much.
10.9 When he had been assisting at the prince’s sacrifice， he did not keep the flesh which he received overnight. The flesh of his family sacrifice he did not keep over three days. If kept over three days， people could not eat it.
10.10 When eating， he did not converse. When in bed， he did not speak.
10.11 Although his food might be coarse rice and vegetable soup， he would offer a little of it in sacrifice with a grave， respectful air.
10.12 If his mat was not straight， he did not sit on it.
10.13 When the villagers were drinking together， upon those who carried staves going out， he also went out immediately after.
10.14 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.
10.15 When he was sending complimentary inquiries to any one in another state， he bowed twice as he escorted the messenger away.
10.16 Ji Kang having sent him a present of physic， he bowed and received it， saying， “I do not know it. I dare not taste it.”
10.17 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.
10.18 When the 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. When he was in attendance on the prince and joining in the entertainment， the prince only sacrificed. He first tasted everything.
10.19 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.
10.20 When the prince’s order called him， without waiting for his carriage to be yoked， he went at once.
10.21 When he entered the ancestral temple of the state， he asked about everything.
10.22 When any of his friends died， if he had no relations offices， he would say， “I will bury him.”
10.23 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.
10.24 In bed， he did not lie like a corpse. At home， he did not put on any formal deportment.
10.25 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 him in a ceremonious manner. 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. When he was at an entertainment where there was an abundance of provisions set before him， he would change countenance and rise up. On a sudden clap of thunder， or a violent wind， he would change countenance.
10.26 When he was about to mount his carriage， he would stand straight， holding the cord. 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.
10.27 Seeing the countenance， it instantly rises. It flies round， and by and by settles. The Master said， “There is the hen-pheasant on the hill bridge. At its season! At its season!” Zilu made a motion to it. Thrice it smelt him and then rose.