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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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.’ 7. Confucius was wailing for 3ze-lf in his courtyard. When any came to condole with him, he bowed to them. When the wailing was over, he made the messenger come in, and asked him all about (3ze-10’s death). ‘ They have made him into pickle,’ said the 1 In the former case the mourner first thought of his visitor; in the latter, of his dead and his own loss. The bow was made with the hands clasped, and held very low, the head being bowed down to them. They were then opened, and placed forward on the ground, on each side of the body, while the head was stretched forward between them, and the forehead made to touch the ground. In the second case the process was reversed. 124 THE Lf xt. BK. 11. messenger ; and forthwith Confucius ordered the pickle (in the house) to be thrown away?. 8. 34ng-3ze said, ‘When the grass is old? on the grave of a friend, we no (longer) wail for him.’ g. 3ze-sze said, ‘On the third day of ‘mourning, when the body is put into the coffin, (a son) should exercise sincerity and good faith in regard to everything that is placed with it, so that there shall be no occasion for repentance®. In the third month when the body is interred, he should do the same in regard to everything that is placed with the coffin in the grave, and for the same reason. Three years are considered as the extreme limit of mourning; but though (his parents) are out of sight, a son does not forget them. Hence a superior man will have a lifelong grief, but not one morning’s trouble (from without); and thus on the anniversary of a parent's death, he does not listen to music.’ . 10. Confucius, being quite young when he was left fatherless, did not know (his father’s) grave. (Afterwards) he had (his mother’s) body coffined in the street of Wa-fa. Those who saw it all thought that it was to be interred there, so carefully was (everything done), but it was (only) the coffining. By inquiring of the mother of Man-fd of 34u, he succeeded 1 3ze-If had died in peculiar circumstances in the state of Wei, through his hasty boldness, in B.c. 480. It was according to rule that the Master should wail for him. The order about the pickled meat was natural in the circumstances. 2 The characters in the text imply that a year had passed since the friend’s death. 5 The graveclothes and coverlet. The things placed in the grave with the coffin were many, and will by-and-by come before the reader at length. SECT. I. PT. 1. THE THAN KUNG. 125 in burying it in the same grave (with his father) at Fang?.
25 The graveclothes and coverlet. The things placed in the grave with the coffin were many, and will by-and-by come before the reader at length. SECT. I. PT. 1. THE THAN KUNG. 125 in burying it in the same grave (with his father) at Fang?. 11. When there are mourning rites in the neighbourhood, one should not accompany his pestle with his voice?. When there is a body shrouded and coffined in his village, one should not sing in the lanes*. For a mourning cap the ends of the ties should not hang down. 12. (In the time of Shun) of Yi they used earthenware coffins®; under the sovereigns of Hsid, they surrounded these with an enclosure of bricks. The people of Yin used wooden coffins, the outer and inner. They of Kau added the surrounding curtains and the feathery ornaments. The people of Au buried those who died between 16 and 1g in the coffins of Yin; those who died between 12 and 15 or between 8 and 11 in the brick enclosures of Hsi4; and those who died (still younger), for whom no mourning is worn, in the earthenware enclosures of the time of the lord of Yii. 13. Under the sovereigns of Hsia they preferred what was black. On great occasions (of mourning), for preparing the body and putting it into the coffin, they used the dusk; for the business of war, they used black horses in their chariots; and the victims which they used were black. Under the Yin dynasty they preferred what was white. On occa- 1 This paragraph is generally discredited. The A/ien-lung editors say it is not to be relied on. 3 These two rules are in Book I, i. Pt. iv, 43, page 89. * In a still earlier time, according to the third Appendix of the Yi (vol. xvi, p. 385), they merely covered the body on the ground with faggots. 126 THE LI xt. BK. IT. sions of mourning, for coffining the body, they used the midday ; for the business of war they used white horses; and their victims were white. Under the K4u dynasty they preferred what was red. On occasions of mourning, they coffined the body at sunrise; for the business of war they used red horses, with black manes and tails; and their victims were red. 14. When the mother of duke Mf of Lif! died, he sent to ask 3ang-3ze? what (ceremonies) he should observe. 3ang-yze said, ‘I have heard from my father that the sorrow declared in the weeping and wailing, the feelings expressed in the robe of sackcloth with even or with frayed edges, and the food of rice made thick or in congee, extend from the son of Heaven to all. But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Ld.’
3But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Ld.’ 15. Duke Hsien of Jin, intending to put to death his heir-son Shan-shang, another son, A/ung-7, said to the latter, ‘Why should you not tell what is in your mind to the duke?’ The heir-son said, ‘1 cannot do so. The ruler is happy with the lady Ki of Li. I should (only) wound his heart.’ ‘ Then,’ continued the other, ‘ Why not go away ?’ The heirson replied, ‘I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised ? Where should I go to obviate this charge ?’ (At the same time) he sent a man to take leave (for him) of Ha * Duke Mf was marquis of Lf from B.c. 409 to 376. * This was not the disciple of Confucius, but his son, also named Shan like him; but the characters for the names are different. SECT. I. PT. I. THE THAN KUNG. 127 TAQ, with the message, ‘I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you.’ He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as) ‘the Reverential Heir-son1.’ 16. There was a man of L4, who, after performing in the morning the ceremony which introduced the 25th month of his mourning, began to sing in the evening. 3ze-lQ laughed at him, (but) the Master said, ‘ Yd, will you never have done with your finding fault with people ? The mourning for three years is indeed long.’ When 3ze-lfi went out, the Master said, ‘Would he still have had to wait long? In another month (he might have sung, and) it would have been well.’ 17, Duke Awang of LQ fought a battle with the men of Sung at Shang-£4i0. Hsien Pan-f was driving, and Pi Kwo was spearman on the right. The horses got frightened, and the carriage was broken, so that the duke felldown*. They handed the strap 1 The marquis of 3in, who is known to us as duke Hsien, ruled from B.c. 676 to 651. Infatuated by his love for a barbarian captive from among the Lf, he behaved recklessly and unnaturally to his children already grown up. One very tragical event is the subject of this paragraph. 3 The text would seem to say here that the army of the duke 128 THE Lf xt. BK. Il.
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.
1‘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.’ 7. Confucius was wailing for 3ze-lf in his courtyard. When any came to condole with him, he bowed to them. When the wailing was over, he made the messenger come in, and asked him all about (3ze-10’s death). ‘ They have made him into pickle,’ said the 1 In the former case the mourner first thought of his visitor; in the latter, of his dead and his own loss. The bow was made with the hands clasped, and held very low, the head being bowed down to them. They were then opened, and placed forward on the ground, on each side of the body, while the head was stretched forward between them, and the forehead made to touch the ground. In the second case the process was reversed. 124 THE Lf xt. BK. 11. messenger ; and forthwith Confucius ordered the pickle (in the house) to be thrown away?. 8. 34ng-3ze said, ‘When the grass is old? on the grave of a friend, we no (longer) wail for him.’ g. 3ze-sze said, ‘On the third day of ‘mourning, when the body is put into the coffin, (a son) should exercise sincerity and good faith in regard to everything that is placed with it, so that there shall be no occasion for repentance®. In the third month when the body is interred, he should do the same in regard to everything that is placed with the coffin in the grave, and for the same reason. Three years are considered as the extreme limit of mourning; but though (his parents) are out of sight, a son does not forget them. Hence a superior man will have a lifelong grief, but not one morning’s trouble (from without); and thus on the anniversary of a parent's death, he does not listen to music.’ . 10. Confucius, being quite young when he was left fatherless, did not know (his father’s) grave. (Afterwards) he had (his mother’s) body coffined in the street of Wa-fa. Those who saw it all thought that it was to be interred there, so carefully was (everything done), but it was (only) the coffining. By inquiring of the mother of Man-fd of 34u, he succeeded 1 3ze-If had died in peculiar circumstances in the state of Wei, through his hasty boldness, in B.c. 480. It was according to rule that the Master should wail for him. The order about the pickled meat was natural in the circumstances. 2 The characters in the text imply that a year had passed since the friend’s death. 5 The graveclothes and coverlet. The things placed in the grave with the coffin were many, and will by-and-by come before the reader at length. SECT. I. PT. 1. THE THAN KUNG. 125 in burying it in the same grave (with his father) at Fang?.
25 The graveclothes and coverlet. The things placed in the grave with the coffin were many, and will by-and-by come before the reader at length. SECT. I. PT. 1. THE THAN KUNG. 125 in burying it in the same grave (with his father) at Fang?. 11. When there are mourning rites in the neighbourhood, one should not accompany his pestle with his voice?. When there is a body shrouded and coffined in his village, one should not sing in the lanes*. For a mourning cap the ends of the ties should not hang down. 12. (In the time of Shun) of Yi they used earthenware coffins®; under the sovereigns of Hsid, they surrounded these with an enclosure of bricks. The people of Yin used wooden coffins, the outer and inner. They of Kau added the surrounding curtains and the feathery ornaments. The people of Au buried those who died between 16 and 1g in the coffins of Yin; those who died between 12 and 15 or between 8 and 11 in the brick enclosures of Hsi4; and those who died (still younger), for whom no mourning is worn, in the earthenware enclosures of the time of the lord of Yii. 13. Under the sovereigns of Hsia they preferred what was black. On great occasions (of mourning), for preparing the body and putting it into the coffin, they used the dusk; for the business of war, they used black horses in their chariots; and the victims which they used were black. Under the Yin dynasty they preferred what was white. On occa- 1 This paragraph is generally discredited. The A/ien-lung editors say it is not to be relied on. 3 These two rules are in Book I, i. Pt. iv, 43, page 89. * In a still earlier time, according to the third Appendix of the Yi (vol. xvi, p. 385), they merely covered the body on the ground with faggots. 126 THE LI xt. BK. IT. sions of mourning, for coffining the body, they used the midday ; for the business of war they used white horses; and their victims were white. Under the K4u dynasty they preferred what was red. On occasions of mourning, they coffined the body at sunrise; for the business of war they used red horses, with black manes and tails; and their victims were red. 14. When the mother of duke Mf of Lif! died, he sent to ask 3ang-3ze? what (ceremonies) he should observe. 3ang-yze said, ‘I have heard from my father that the sorrow declared in the weeping and wailing, the feelings expressed in the robe of sackcloth with even or with frayed edges, and the food of rice made thick or in congee, extend from the son of Heaven to all. But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Ld.’
3But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Ld.’ 15. Duke Hsien of Jin, intending to put to death his heir-son Shan-shang, another son, A/ung-7, said to the latter, ‘Why should you not tell what is in your mind to the duke?’ The heir-son said, ‘1 cannot do so. The ruler is happy with the lady Ki of Li. I should (only) wound his heart.’ ‘ Then,’ continued the other, ‘ Why not go away ?’ The heirson replied, ‘I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised ? Where should I go to obviate this charge ?’ (At the same time) he sent a man to take leave (for him) of Ha * Duke Mf was marquis of Lf from B.c. 409 to 376. * This was not the disciple of Confucius, but his son, also named Shan like him; but the characters for the names are different. SECT. I. PT. I. THE THAN KUNG. 127 TAQ, with the message, ‘I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you.’ He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as) ‘the Reverential Heir-son1.’ 16. There was a man of L4, who, after performing in the morning the ceremony which introduced the 25th month of his mourning, began to sing in the evening. 3ze-lQ laughed at him, (but) the Master said, ‘ Yd, will you never have done with your finding fault with people ? The mourning for three years is indeed long.’ When 3ze-lfi went out, the Master said, ‘Would he still have had to wait long? In another month (he might have sung, and) it would have been well.’ 17, Duke Awang of LQ fought a battle with the men of Sung at Shang-£4i0. Hsien Pan-f was driving, and Pi Kwo was spearman on the right. The horses got frightened, and the carriage was broken, so that the duke felldown*. They handed the strap 1 The marquis of 3in, who is known to us as duke Hsien, ruled from B.c. 676 to 651. Infatuated by his love for a barbarian captive from among the Lf, he behaved recklessly and unnaturally to his children already grown up. One very tragical event is the subject of this paragraph. 3 The text would seem to say here that the army of the duke 128 THE Lf xt. BK. Il.
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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