Mien, a blind musician,[13] having called on Confucius, the Master said to him when he came to a flight of steps: "Here are the steps"; and when he came to the mat which was spread for him: "Here is your mat." When all the visitors were seated, the Master told him who they were, saying: So-and-so is sitting here, so-and-so is sitting there. After Mien had gone, Tzŭ Chang asked, saying: Is it the proper thing to speak thus to a musician?--The Master replied: Assuredly it is right to give this help to a blind man. The people of Ch‘i sent a band of singing-girls as a present to the Duke of Lu, and Chi Huan Tzŭ accepted the gift. For three days after that no Court was held, and Confucius departed.[14] [1] Under these circumstances, it is easy to imagine how edified he would be by the modern daily press, which subsists almost entirely on these very topics. [2] I am unable to improve on this rendering, which is borrowed from Mr. Ku Hung-ming. [3] This statement--at least as regards moral virtue (jên)-- seems hopelessly at variance with the evidence of the Analects. Perhaps no more is meant than that he was unwilling to dogmatise on such a delicate subject. On p. 72, for instance, he refuses to judge whether certain disciples have true moral virtue or not. [4] This is Mr. Jennings's interpretation, and it seems to me the simplest and best. [5] Thus showing, says a commentator, his sympathy with sorrow, his respect for rank, his tenderness for the afflicted. Quickening his pace was also a mark of respect. [6] Just as though Confucius had his own Court and entourage, like a feudal prince. This probably happened during his exile in some foreign state, where the chance of his obtaining a public funeral would doubtless be proportionate to the display made by his followers. [7] "The ways of China, it appears, were much the same anciently as now. A guest turns round and bows repeatedly in leaving, and the host cannot return to his place till these salutations are ended."--LEGGE. [8] The Chinese of that date dispensed with chairs, as the Japanese have done up to the present time. [9] The point is, that in his solicitude for others Confucius never thought of his own loss, not that he was indifferent to the suffering of animals. [10] Some of the minute details given above cannot but strike us as rather ridiculous. Two points, however, must be borne in mind: (1) that the customs and ceremonial belonging to any one age or country will always at first sight appear strange and laughable to the men of any other age and country; (2) that Confucius himself cannot be held responsible for the excessive zeal which prompted admiring disciples to portray his personal habits with such embarrassing fidelity. How many philosophers would come equally well through such an ordeal? [11] Literally, "dish and platter business," i.e. things pertaining to sacrificial worship. [12] By order of the Duke.