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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At court the conversation should be according to the rules of propriety ; SECT. Il. PT. 111. KHU Li. 11g every question should be so proposed, and every answer so returned. 9. 18. For great entertainments! there should be no consulting the tortoise-shell, and no great display of wealth. 10. 19. By way of presents of introduction, the son of Heaven uses spirits of black millet; feudal princes, their symbols of jade; a high minister, a lamb; a Great officer, a goose ; an (ordinary) officer, a pheasant; a common man, a duck. Lads should bring their article, and withdraw. In the open country, in the army, they do not use such presents ;—a tassel from a-horse’s breast, an archer’s armlet, or an arrow may serve the purpose. For such presents women use the fruits of the hovenia dulcis, or of the hazel tree, strings of dried meat, jujube dates, and chestnuts. 11. 20. In presenting a daughter for (the harem of) the son of Heaven it is said, ‘This is to complete the providers of sons for you;’ for that of the ruler of a state, ‘This is to complete the providers of your spirits and sauces;’ for that of a Great officer, ‘This is to complete the number of those who sprinkle and sweep for you. 1 Instead of ‘ for great entertainments,’ P. Zottoli has ‘summo sacrificio;’ but the A4ien-lung editors decide in favour of the meaning which I have followed. BOOK IJ. THE THAN KUNG. Section I. Part I. 1. At the mourning rites for Kung-t Aung-sze, Than Kung (was there), wearing the mourning cincture for the head. Aung-jze had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family). Than Kung said (to himself), ‘How is this? I never heard of such a thing;’ and he hurried to 3ze-fO Po-sze at the right of the door, and said, ‘How is it that Aung-sze passed over his grandson, and made a (younger) son his successor ?’ Po-yze replied, ‘Aung-sze perhaps has done in this, like others, according to the way of antiquity. Anciently, king Wan passed over his eldest son Yi-khdo, and appointed king Wf; and the count -of Wei passed over his grandson Tun, and made Yen, his (own) younger brother, his successor. Kung-jze perhaps did also in this according to the way of antiquity.’ 3ze-yQ asked Confucius (about the matter), and he said, ‘ Nay, (the rule is to) appoint the grandson',’ On the name and divisions of this Book, see the Introduction, pp. 17, 18. * Important as showing the rule of succession to position and property. We must suppose that the younger son, who had been made the head of the family, was by a different mother, and one whose position was inferior to that of the son, the proper heir who was dead. Of course the succession should have descended SECT. I. PT. I. THE THAN KUNG. 121
2We must suppose that the younger son, who had been made the head of the family, was by a different mother, and one whose position was inferior to that of the son, the proper heir who was dead. Of course the succession should have descended SECT. I. PT. I. THE THAN KUNG. 121 2. In serving his father, (a son) should conceal (his faults), and not openly or strongly remonstrate with him about them; should in every possible way wait on and nourish him, without being tied to definite rules; should serve him laboriously till his death, and then complete the mourning for him for three years. In serving his ruler, (a minister) should remonstrate with him openly and strongly (about his faults), and make no concealment (of them) ; should in every possible way wait on and nourish him, but according to definite rules ; should serve him laboriously till his death, and should then wear mourning for him according to rule for three years, _In serving his master, (a learner) should have nothing to do _ with openly reproving him or with concealing (his faults) ; should in every possible way wait upon and serve him, without being tied to definite rules ; should serve him laboriously till his death, and mourn for him in heart for three years'. 3. Kt W-3ze had built a house, at the bottom of the western steps of which was the grave of the Ta family. (The head of that) asked leave to bury ~ (some member of his house) in it, and leave was granted to him to do so. (Accordingly) he entered the house (with the coffin), but did not dare to wail (in the usual fashion). Wad-jze said to him, ‘To bury in the same grave was not the way of antiquity. It was begun by the duke of X4u, and has not been in the line of the rightful heir. Po-3ze evaded the point of Than Kung’s question ; but Confucius did not hesitate to speak out the truth. On other matters which the paragraph might suggest we need not enter. 1 On differences in the services rendered to a parent, a ruler, and a master or instructor. 122 THE Lf xt. BK. IT. changed since. I have granted you the great thing, and why should I not grant the less ?’ (With this) he ordered him to wail}.
31 On differences in the services rendered to a parent, a ruler, and a master or instructor. 122 THE Lf xt. BK. IT. changed since. I have granted you the great thing, and why should I not grant the less ?’ (With this) he ordered him to wail}. 4. When 3ze-shang’s mother died, and he did not perform any mourning rites for her, the disciples of (his father) 3ze-sze asked him, saying, ‘Did your predecessor, the superior man, observe mourning for his divorced mother ?’ ‘Yes, was thereply. (And the disciples went on), ‘Why do you not make Pai also observe the mourning rites (for his mother) ?’ 3ze-sze said, ‘My progenitor, a superior man, never failed in pursuing the right path. When a generous course was possible, he took it and behaved generously ; and when it was proper to restrain his generosity, he restrained it. But how can I attain to that? While she was my wife, she was P4i’s mother; but when she ceased to be my wife, she was no longer his mother.’ It was in this way that the Khung family came not to observe mourning for a divorced mother; the practice began from 3ze-sze?. 5. Confucius said, ‘When (the mourner) bows to the visitor), and then lays his forehead to the ground, y g 1 This Wf-3ze was a great-grandson of A? YQ, the third son (by an inferior wife) of duke Awang of Lfi (B.c. 693-662), and the ancestor of the A7-sun, one of the three famous families of LQ. It would appear that he had appropriated to himself the buryingground of the Tf family. * 32e-shang, by name, Pai, was the son of 3ze-sze, and greatgrandson of Confucius. What is related here is important as bearing on the question whether Confucius divorced his wife or not. If I am correct in translating the original text by ‘your predecessor, the superior man,’ in the singular and not in the plural, and supposing that it refers to Confucius, the paragraph has been erroneously supposed to favour the view that he did divorce his wife, SECT. I. PT. I. THE THAN KUNG. 123 this shows the predominance of courtesy. When he lays his forehead to the ground, and then bows (to his visitor), this shows the extreme degree of his sorrow. In the three years’ mourning, I follow the extreme (demonstration)".’ 6. When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, ‘I have heard that the ancients made graves (only), and raised no mound over them. But I am a man, who will be (travelling) east, west, south, and north. I cannot do without something by which I can remember (the place).’ On this, he (resolved to) raise a mound (over the grave) four feet high. He then first returned, leaving the disciples behind. A great rain came on; and when they rejoined him, he asked them what had made them so late. ‘The earth slipped,’ they said, ‘from the grave at Fang.’ They told him this thrice without his giving them any answer. He then wept freely, and said, ‘I have heard that the ancients did not need to repair their graves.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At court the conversation should be according to the rules of propriety ; SECT. Il. PT. 111. KHU Li. 11g every question should be so proposed, and every answer so returned. 9. 18. For great entertainments! there should be no consulting the tortoise-shell, and no great display of wealth. 10. 19. By way of presents of introduction, the son of Heaven uses spirits of black millet; feudal princes, their symbols of jade; a high minister, a lamb; a Great officer, a goose ; an (ordinary) officer, a pheasant; a common man, a duck. Lads should bring their article, and withdraw. In the open country, in the army, they do not use such presents ;—a tassel from a-horse’s breast, an archer’s armlet, or an arrow may serve the purpose. For such presents women use the fruits of the hovenia dulcis, or of the hazel tree, strings of dried meat, jujube dates, and chestnuts. 11. 20. In presenting a daughter for (the harem of) the son of Heaven it is said, ‘This is to complete the providers of sons for you;’ for that of the ruler of a state, ‘This is to complete the providers of your spirits and sauces;’ for that of a Great officer, ‘This is to complete the number of those who sprinkle and sweep for you. 1 Instead of ‘ for great entertainments,’ P. Zottoli has ‘summo sacrificio;’ but the A4ien-lung editors decide in favour of the meaning which I have followed. BOOK IJ. THE THAN KUNG. Section I. Part I. 1. At the mourning rites for Kung-t Aung-sze, Than Kung (was there), wearing the mourning cincture for the head. Aung-jze had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family). Than Kung said (to himself), ‘How is this? I never heard of such a thing;’ and he hurried to 3ze-fO Po-sze at the right of the door, and said, ‘How is it that Aung-sze passed over his grandson, and made a (younger) son his successor ?’ Po-yze replied, ‘Aung-sze perhaps has done in this, like others, according to the way of antiquity. Anciently, king Wan passed over his eldest son Yi-khdo, and appointed king Wf; and the count -of Wei passed over his grandson Tun, and made Yen, his (own) younger brother, his successor. Kung-jze perhaps did also in this according to the way of antiquity.’ 3ze-yQ asked Confucius (about the matter), and he said, ‘ Nay, (the rule is to) appoint the grandson',’ On the name and divisions of this Book, see the Introduction, pp. 17, 18. * Important as showing the rule of succession to position and property. We must suppose that the younger son, who had been made the head of the family, was by a different mother, and one whose position was inferior to that of the son, the proper heir who was dead. Of course the succession should have descended SECT. I. PT. I. THE THAN KUNG. 121
2We must suppose that the younger son, who had been made the head of the family, was by a different mother, and one whose position was inferior to that of the son, the proper heir who was dead. Of course the succession should have descended SECT. I. PT. I. THE THAN KUNG. 121 2. In serving his father, (a son) should conceal (his faults), and not openly or strongly remonstrate with him about them; should in every possible way wait on and nourish him, without being tied to definite rules; should serve him laboriously till his death, and then complete the mourning for him for three years. In serving his ruler, (a minister) should remonstrate with him openly and strongly (about his faults), and make no concealment (of them) ; should in every possible way wait on and nourish him, but according to definite rules ; should serve him laboriously till his death, and should then wear mourning for him according to rule for three years, _In serving his master, (a learner) should have nothing to do _ with openly reproving him or with concealing (his faults) ; should in every possible way wait upon and serve him, without being tied to definite rules ; should serve him laboriously till his death, and mourn for him in heart for three years'. 3. Kt W-3ze had built a house, at the bottom of the western steps of which was the grave of the Ta family. (The head of that) asked leave to bury ~ (some member of his house) in it, and leave was granted to him to do so. (Accordingly) he entered the house (with the coffin), but did not dare to wail (in the usual fashion). Wad-jze said to him, ‘To bury in the same grave was not the way of antiquity. It was begun by the duke of X4u, and has not been in the line of the rightful heir. Po-3ze evaded the point of Than Kung’s question ; but Confucius did not hesitate to speak out the truth. On other matters which the paragraph might suggest we need not enter. 1 On differences in the services rendered to a parent, a ruler, and a master or instructor. 122 THE Lf xt. BK. IT. changed since. I have granted you the great thing, and why should I not grant the less ?’ (With this) he ordered him to wail}.
31 On differences in the services rendered to a parent, a ruler, and a master or instructor. 122 THE Lf xt. BK. IT. changed since. I have granted you the great thing, and why should I not grant the less ?’ (With this) he ordered him to wail}. 4. When 3ze-shang’s mother died, and he did not perform any mourning rites for her, the disciples of (his father) 3ze-sze asked him, saying, ‘Did your predecessor, the superior man, observe mourning for his divorced mother ?’ ‘Yes, was thereply. (And the disciples went on), ‘Why do you not make Pai also observe the mourning rites (for his mother) ?’ 3ze-sze said, ‘My progenitor, a superior man, never failed in pursuing the right path. When a generous course was possible, he took it and behaved generously ; and when it was proper to restrain his generosity, he restrained it. But how can I attain to that? While she was my wife, she was P4i’s mother; but when she ceased to be my wife, she was no longer his mother.’ It was in this way that the Khung family came not to observe mourning for a divorced mother; the practice began from 3ze-sze?. 5. Confucius said, ‘When (the mourner) bows to the visitor), and then lays his forehead to the ground, y g 1 This Wf-3ze was a great-grandson of A? YQ, the third son (by an inferior wife) of duke Awang of Lfi (B.c. 693-662), and the ancestor of the A7-sun, one of the three famous families of LQ. It would appear that he had appropriated to himself the buryingground of the Tf family. * 32e-shang, by name, Pai, was the son of 3ze-sze, and greatgrandson of Confucius. What is related here is important as bearing on the question whether Confucius divorced his wife or not. If I am correct in translating the original text by ‘your predecessor, the superior man,’ in the singular and not in the plural, and supposing that it refers to Confucius, the paragraph has been erroneously supposed to favour the view that he did divorce his wife, SECT. I. PT. I. THE THAN KUNG. 123 this shows the predominance of courtesy. When he lays his forehead to the ground, and then bows (to his visitor), this shows the extreme degree of his sorrow. In the three years’ mourning, I follow the extreme (demonstration)".’ 6. When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, ‘I have heard that the ancients made graves (only), and raised no mound over them. But I am a man, who will be (travelling) east, west, south, and north. I cannot do without something by which I can remember (the place).’ On this, he (resolved to) raise a mound (over the grave) four feet high. He then first returned, leaving the disciples behind. A great rain came on; and when they rejoined him, he asked them what had made them so late. ‘The earth slipped,’ they said, ‘from the grave at Fang.’ They told him this thrice without his giving them any answer. He then wept freely, and said, ‘I have heard that the ancients did not need to repair their graves.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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