Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1676 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. of a relief chariot (that drove up) to him, when he said, ‘I did not consult the tortoise-shell (about the movement). Hsien PAn-f0 said, ‘On no other occasion did such a disaster occur; that it has occurred to-day is owing to my want of courage.’ Forthwith he died (in the fight). When the groom was bathing the horses, a random arrow was found (in one of them), sticking in the flesh under the flank ; and (on learning this), the duke said, ‘It was not his fault; and he conferred on him an honorary name. The practice of giving such names to (ordinary) officers began from this. 18. 3&4ng-sze was lying in his chamber very ill. Yo-4ang 3ze-4hun was sitting by the side of the couch; 3ang Yiian and 34ng Shan were sitting at (their father’s) feet ; and there was a lad sitting in a corner holding a torch, who said, ‘ How beautifully coloured and bright! Is it not the mat of a Great officer?’ 3ze-Ahun (tried to) stop him, but 3ang-yze had heard him, and in a tone of alarm called him, when he repeated what he had said. ‘ Yes,’ said 3ang-jze, ‘it was the gift of Ai-sun, and I have not been able to change it. Get up, Yiian, and change the mat.’ 3ang Yiian said, ‘ Your illness is extreme. It cannot now be changed. If you happily survive till the morning, I will ask your leave and reverently change it.’ 3ang-3ze said, ‘Your love of me is not equal to his. A superior man loves another on grounds of virtue; a little man’s love of another is seen in his indulgence of him. What do I seek for ? was defeated; but the victory was with the duke. See the 30 Kwan, under B.c. 684, and there was a different reading, to which LA Teh-ming refers on the passage, that leaves us free to translate as I have done. SECT. I. PT. I. THE THAN KUNG. 129 I want for nothing but to die in the correct way.’ They then raised him up, and changed the mat. When he was replaced on the new one, before he could compose himself, he expired. 19. When (a father) has just died, (the son) should appear quite overcome, and as if he were at his wits’ end; when the corpse has been put into the coffin, he should cast quick and sorrowful glances around, as if he were seeking for something and could not find it; when the interment has taken place, he should look alarmed and restless, as if he were looking for some one who does not arrive; at the end of the first year’s mourning, he should look sad and disappointed ; and at the end of the second year’s, he should have a vague and unreliant look.
220. The practice in A-lii of calling the (spirits of the dead?) back with arrows took its rise from the battle of Shang-hsing?. That in Li of the women making their visits of condolence (simply) with a band of sackcloth round their hair took its rise from the defeat at Hd-thai®. 21. At the mourning for her mother-in-law, the Master instructed (his niece), the wife of Nan-kung Th4o‘, about the way in which she should tie up her hair with sackcloth, saying, ‘Do not make it very high, nor very broad. Have the hair-pin of hazel-wood, and the hair-knots (hanging down) eight inches.’ 22. Mang Hsien-jze, after the service which ended 1 See p. 108, par. 32; p. 112, par. 15; and often, farther on. 2 In B.c. 638. See the 30 Awan of that year. * See in the 30 Awan, under B.c. 569. * This must have been the Nan Yung of the Analects, V, 1, 2. (27] K 130 THE Li xt. BK. IT. the mourning rites, had his instruments of music hung on their stands, but did not use them; and when he might have approached the inmates of his harem, he did not enter it. The Master said, ‘Hsiensze is a degree above other men.’ 23. Confucius, after the service at the close of the one year’s mourning, in five days more (began to) handle his lute, but brought no perfect sounds from it; in ten days he played on the organ and sang to it? 24. Yt-jze, it appears, after the service of the same period of mourning, wore shoes of (white) silk, and had ribbons of (white) silk for his cap-strings®. 1 The sacrificial service on the final putting off of the mourning dress, and to which reference is here made, was called than (nH). It will come several times before us hereafter. It is celebrated at the end of the ‘three years’ mourning’ for a parent; that is, at the end of twenty-seven months from the death: see the Introduction, p. 49. Wang Si of the Wei dynasty contended that the mourning was put off at the end of twenty-five months, and the editors of the Khang-hst dictionary rather approve of his decision: see their note under the character than. I do not think the controversy as to the exact time when the mourning ceased can be entirely cleared up. Confucius praised Hsien-3ze, because he could not forget his grief, when the outward sign of it was put off. * The sacrificial service here is called by a different name from than; itis hsiang (FE) ; and in mourning for parents there was ‘the small hsiang,’ at the end of the first year, and ‘the great hsiang,’ at the end of the second. The character here probably denotes the mourning for one year, which is not continued beyond that time. Music was not used during any of the period of mourning ; and it is doing violence to the text to take hsiang here as equivalent to than. * In condemnation of YQ-jze (see Analects, I, 2), as quick to forget his grief. SECT. I. PT. I. THE THAN KUNG. 131 25. There are three deaths on which no condolence should be offered :— from cowardice ; from being crushed (through heedlessness) ; and from drowning’.
3* In condemnation of YQ-jze (see Analects, I, 2), as quick to forget his grief. SECT. I. PT. I. THE THAN KUNG. 131 25. There are three deaths on which no condolence should be offered :— from cowardice ; from being crushed (through heedlessness) ; and from drowning’. 26. When 3ze-l might have ended his mourning for his eldest sister, he still did not do so. Confucius said to him, ‘Why do you not leave off your mourning?’ He replied, ‘I have but few brothers, and I cannot bear to do so.’ Confucius said, ‘When the ancient kings framed their rules, (they might have said that) they could not bear (to cease mourning) even for (ordinary) men on the roads.’ When 3ze-l0 heard this, he forthwith left off his mourning. 27. Thdi-kung was invested with his state, (and had his capital) in Ying-24i0; but for five generations (his descendants, the marquises of AA!) were all taken back and buried in Kau. A superior man has said, ‘ For music, we use that of him from whom we sprang; in ceremonies, we do not forget him to whom we trace our root.’ The ancients hada saying, that a fox, when dying, adjusts its head in the direction of the mound (where it was whelped); manifesting thereby (how it shares in the feeling of) humanity. 28. When the mother of Po-yii died, he kept on wailing for her after the year. Confucius heard him, and said, ‘ Who is it that is thus wailing?’ The disciples said, ‘It is Li.” The Master said, ‘Ah! (such a demonstration) is excessive.’ When Po-yii heard it, he forthwith gave up wailing? 1 The third death here must be supplemented, as I have done the second. 2 Compare paragraph 4, and the note on it. Lt, designated Po-yii, was the son of Confucius, and it has been supposed that his mother had been divorced, so that his protracted wailing for her gave K 2 132 THE Lf xf, BK. 11. 29. Shun was buried in the wilderness of 3Zangwd, and it would thus appear that the three ladies of his harem were not buried in the same grave with him?, Ai W0-jze said, ‘ Burying (husband and wife) in the same grave appears to have originated with the duke of K4u.’ Part II. 1. At the mourning rites for 3Ang-sze, his body was washed in the cook-room?, 2. During the mourning for nine months’ one should suspend his (musical) studies. Some one has said, ‘It is permissible during that time to croon over the words (of the pieces).’ 3. When 3ze-Aang was ill, he called (his son), Shan-hsiang, and addressed him, saying, ‘We speak of the end of a superior man, and of the death of occasion to the rebuke of his father. But while his father was alive, a son did not wail for his mother beyond the year. The passage does not prove that Confucius had divorced his wife, but the contrary; though he might have shown more sympathy with his son’s sorrew. 1 From the first part of the Shi King we know that Shun married the two daughters of Yao. The mention of ‘three’ wives here has greatly perplexed the commentators, Where 3hang-wi was is also much disputed.
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.
1676 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. of a relief chariot (that drove up) to him, when he said, ‘I did not consult the tortoise-shell (about the movement). Hsien PAn-f0 said, ‘On no other occasion did such a disaster occur; that it has occurred to-day is owing to my want of courage.’ Forthwith he died (in the fight). When the groom was bathing the horses, a random arrow was found (in one of them), sticking in the flesh under the flank ; and (on learning this), the duke said, ‘It was not his fault; and he conferred on him an honorary name. The practice of giving such names to (ordinary) officers began from this. 18. 3&4ng-sze was lying in his chamber very ill. Yo-4ang 3ze-4hun was sitting by the side of the couch; 3ang Yiian and 34ng Shan were sitting at (their father’s) feet ; and there was a lad sitting in a corner holding a torch, who said, ‘ How beautifully coloured and bright! Is it not the mat of a Great officer?’ 3ze-Ahun (tried to) stop him, but 3ang-yze had heard him, and in a tone of alarm called him, when he repeated what he had said. ‘ Yes,’ said 3ang-jze, ‘it was the gift of Ai-sun, and I have not been able to change it. Get up, Yiian, and change the mat.’ 3ang Yiian said, ‘ Your illness is extreme. It cannot now be changed. If you happily survive till the morning, I will ask your leave and reverently change it.’ 3ang-3ze said, ‘Your love of me is not equal to his. A superior man loves another on grounds of virtue; a little man’s love of another is seen in his indulgence of him. What do I seek for ? was defeated; but the victory was with the duke. See the 30 Kwan, under B.c. 684, and there was a different reading, to which LA Teh-ming refers on the passage, that leaves us free to translate as I have done. SECT. I. PT. I. THE THAN KUNG. 129 I want for nothing but to die in the correct way.’ They then raised him up, and changed the mat. When he was replaced on the new one, before he could compose himself, he expired. 19. When (a father) has just died, (the son) should appear quite overcome, and as if he were at his wits’ end; when the corpse has been put into the coffin, he should cast quick and sorrowful glances around, as if he were seeking for something and could not find it; when the interment has taken place, he should look alarmed and restless, as if he were looking for some one who does not arrive; at the end of the first year’s mourning, he should look sad and disappointed ; and at the end of the second year’s, he should have a vague and unreliant look.
220. The practice in A-lii of calling the (spirits of the dead?) back with arrows took its rise from the battle of Shang-hsing?. That in Li of the women making their visits of condolence (simply) with a band of sackcloth round their hair took its rise from the defeat at Hd-thai®. 21. At the mourning for her mother-in-law, the Master instructed (his niece), the wife of Nan-kung Th4o‘, about the way in which she should tie up her hair with sackcloth, saying, ‘Do not make it very high, nor very broad. Have the hair-pin of hazel-wood, and the hair-knots (hanging down) eight inches.’ 22. Mang Hsien-jze, after the service which ended 1 See p. 108, par. 32; p. 112, par. 15; and often, farther on. 2 In B.c. 638. See the 30 Awan of that year. * See in the 30 Awan, under B.c. 569. * This must have been the Nan Yung of the Analects, V, 1, 2. (27] K 130 THE Li xt. BK. IT. the mourning rites, had his instruments of music hung on their stands, but did not use them; and when he might have approached the inmates of his harem, he did not enter it. The Master said, ‘Hsiensze is a degree above other men.’ 23. Confucius, after the service at the close of the one year’s mourning, in five days more (began to) handle his lute, but brought no perfect sounds from it; in ten days he played on the organ and sang to it? 24. Yt-jze, it appears, after the service of the same period of mourning, wore shoes of (white) silk, and had ribbons of (white) silk for his cap-strings®. 1 The sacrificial service on the final putting off of the mourning dress, and to which reference is here made, was called than (nH). It will come several times before us hereafter. It is celebrated at the end of the ‘three years’ mourning’ for a parent; that is, at the end of twenty-seven months from the death: see the Introduction, p. 49. Wang Si of the Wei dynasty contended that the mourning was put off at the end of twenty-five months, and the editors of the Khang-hst dictionary rather approve of his decision: see their note under the character than. I do not think the controversy as to the exact time when the mourning ceased can be entirely cleared up. Confucius praised Hsien-3ze, because he could not forget his grief, when the outward sign of it was put off. * The sacrificial service here is called by a different name from than; itis hsiang (FE) ; and in mourning for parents there was ‘the small hsiang,’ at the end of the first year, and ‘the great hsiang,’ at the end of the second. The character here probably denotes the mourning for one year, which is not continued beyond that time. Music was not used during any of the period of mourning ; and it is doing violence to the text to take hsiang here as equivalent to than. * In condemnation of YQ-jze (see Analects, I, 2), as quick to forget his grief. SECT. I. PT. I. THE THAN KUNG. 131 25. There are three deaths on which no condolence should be offered :— from cowardice ; from being crushed (through heedlessness) ; and from drowning’.
3* In condemnation of YQ-jze (see Analects, I, 2), as quick to forget his grief. SECT. I. PT. I. THE THAN KUNG. 131 25. There are three deaths on which no condolence should be offered :— from cowardice ; from being crushed (through heedlessness) ; and from drowning’. 26. When 3ze-l might have ended his mourning for his eldest sister, he still did not do so. Confucius said to him, ‘Why do you not leave off your mourning?’ He replied, ‘I have but few brothers, and I cannot bear to do so.’ Confucius said, ‘When the ancient kings framed their rules, (they might have said that) they could not bear (to cease mourning) even for (ordinary) men on the roads.’ When 3ze-l0 heard this, he forthwith left off his mourning. 27. Thdi-kung was invested with his state, (and had his capital) in Ying-24i0; but for five generations (his descendants, the marquises of AA!) were all taken back and buried in Kau. A superior man has said, ‘ For music, we use that of him from whom we sprang; in ceremonies, we do not forget him to whom we trace our root.’ The ancients hada saying, that a fox, when dying, adjusts its head in the direction of the mound (where it was whelped); manifesting thereby (how it shares in the feeling of) humanity. 28. When the mother of Po-yii died, he kept on wailing for her after the year. Confucius heard him, and said, ‘ Who is it that is thus wailing?’ The disciples said, ‘It is Li.” The Master said, ‘Ah! (such a demonstration) is excessive.’ When Po-yii heard it, he forthwith gave up wailing? 1 The third death here must be supplemented, as I have done the second. 2 Compare paragraph 4, and the note on it. Lt, designated Po-yii, was the son of Confucius, and it has been supposed that his mother had been divorced, so that his protracted wailing for her gave K 2 132 THE Lf xf, BK. 11. 29. Shun was buried in the wilderness of 3Zangwd, and it would thus appear that the three ladies of his harem were not buried in the same grave with him?, Ai W0-jze said, ‘ Burying (husband and wife) in the same grave appears to have originated with the duke of K4u.’ Part II. 1. At the mourning rites for 3Ang-sze, his body was washed in the cook-room?, 2. During the mourning for nine months’ one should suspend his (musical) studies. Some one has said, ‘It is permissible during that time to croon over the words (of the pieces).’ 3. When 3ze-Aang was ill, he called (his son), Shan-hsiang, and addressed him, saying, ‘We speak of the end of a superior man, and of the death of occasion to the rebuke of his father. But while his father was alive, a son did not wail for his mother beyond the year. The passage does not prove that Confucius had divorced his wife, but the contrary; though he might have shown more sympathy with his son’s sorrew. 1 From the first part of the Shi King we know that Shun married the two daughters of Yao. The mention of ‘three’ wives here has greatly perplexed the commentators, Where 3hang-wi was is also much disputed.
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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