Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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. 2 The proper place for the operation was the principal chamber. There is only conjecture to account for the different place in the case of 3ang-zze. * In relationships of the third degree: as by a man fora married aunt or sister, a brother’s wife, a first cousin, &c.; by a wife, for her husband’s grand-parents, uncles, &c.; by a married woman, for her uncle and uncle’s wife, a spinster aunt, brothers, sisters, &c. See Appendix at the end of this Book. SECT, I. PT. IT. THE THAN KUNG. 133 asmall man. I am to-day, perhaps, drawing near to my end (as a superior man).’ 4. 34ng-sze said, ‘May not what remains in the cupboard suffice to set down (as the offerings) by (the corpse of) one who has just died ?’ 5. 3&ng-sze said, ‘ Not to have places (for wailing) in cases of the five months’ mourning? is a rule which sprang from the ways in small lanes.” When 3zesze wailed for his sister-in-law, he made such places, and his wife took the lead in the stamping. When Shan-hsiang wailed for Yen-sze, he also did the same. 6. Anciently, (all) caps were (made) with the seams going up and down them; now the (mourning cap) is made with the seams going round. Hence to have the mourning cap different from that worn on felicitous occasions is not the way of antiquity? 7. 3ang-yze said to 3ze-sze, ‘AK/1, when I was engaged in the mourning for my parents, no water or other liquid entered my mouth for seven days.’ 3ze-sze said, ‘With regard to the rules of ceremony framed by the ancient kings, those who would go beyond them should stoop down to them, and those who do not reach them should stand on tip-toe to do so. Hence, when a superior man is engaged in mourning for his parents, no water or other liquid 1 In relationships of the fourth degree: as by a man for his grand-uncle and his wife, a spinster grand-aunt, a second cousin, &c.; by a wife for her husband’s aunt, brother or sister, &c.; by a married woman, for her spinster aunt, married sister, &c. See Appendix. * This paragraph does not seem to contain any lessons of censure or approval, but simply to relate a fact. 134 THE xf xf. BK. 11, enters his mouth for three days, and with the aid of his staff he is still able to rise.’ 8. 3ang-sze said, ‘ If, in cases coming under the five months’ mourning, none be worn when the death is not heard of till after the lapse of that time, then when brethren are far apart there would be no wearing of mourning for them at all; and would this be right ?’ g. On the mourning rites for Po-k4o, before the messenger from Confucius could arrive, Zan-jze had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, ‘Strange! He has only made me fail in showing my sincerity in the case of Po-k4o!.’
2On the mourning rites for Po-k4o, before the messenger from Confucius could arrive, Zan-jze had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, ‘Strange! He has only made me fail in showing my sincerity in the case of Po-k4o!.’ 10. Po-k4o died in Wei, and news of the event was sent to Confucius. He said, ‘Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber ; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by 3hze that he was introduced to me. I will wail for him in 3hze’s.’ Accordingly he ordered 3ze-kung to act as presiding mourrer on the occa- 1 We know almost nothing of the Po-k4o (the eldest son, K4o) here. From the next paragraph it does not appear that his intimacy with Confucius had been great. Zan-3ze had taken too much on himself. Perhaps the gift was too great, and sympathy cannot well be expressed by proxy. The parcel. of silks contained five pieces. SECT. I. PT. II. THE THAN KUNG. 135 sion, saying to him, ‘ Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew PokAo.’ 11. 3&ng-sze said, ‘ When one during his mourning rites falls ill, and has to eat meat and drink spirits, there must be added the strengthening flavours from vegetables and trees;’ meaning thereby ginger and cinnamon. 12. When Jze-hsié was mourning for his son, he lost his eyesight. 3Ang-sze went to condole with him, and said, ‘I have heard that when a friend loses his eyesight, we should wail for him.’ Thereupon he wailed, and 3ze-hsia also wailed, and said, ‘O Heaven, and I have no guilt!’ 34ng-ze was angry, and said, ‘Shang, how can you say that you have no guilt ?’ ‘I and you served the Master between the A( and the Sze!; and (after his death) you retired, and grew old in the neighbourhood of the Western Ho, where you made the people compare you with the Master. This was one offence. ‘When you mourned for your parents, you did so in such a way that the people heard nothing of it. This was a second offence. ‘When you mourned for your son, you did it in such a way that you have lost your eyesight. This is a third offence. And how do you say that you have no guilt ?’ 1 These were two streams of L&, near which was the home of Confucius. I thought of this passage when I crossed at least one of them on my way to KAil-f, ‘ the city of Confucius,’ about twelve years ago. 136 THE Li xt. BK, Il. - 3ze-hsia threw down his staff, and bowed, saying, ‘I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.’
3136 THE Li xt. BK, Il. - 3ze-hsia threw down his staff, and bowed, saying, ‘I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.’ 13. When a man stops during the daytime in his inner (chamber), it is allowable to come and ask about his illness. When he stops outside during the night, it is allowable to come and condole with him. Hence a superior man, except for some great cause}, does not pass the night outside (his chamber) ; and unless he is carrying out a fast or is ill, he does not day and night stop inside. 14. When K4o 3ze-kao was engaged with the mourning for his parents, his tears flowed (silently) like blood for three years, and he never (laughed) so as to show his teeth. Superior men considered that he did a difficult thing. 15. It is better not to wear mourning at all than not to have it of the proper materials and fashion. When wearing the sackcloth with the edges even (for a mother), one should not sit unevenly or to one side, nor should he do any toilsome labour, (even) in the nine months’ mourning ?. 16. When Confucius went to Wei, he found the mourning rites going on for a man with whom he had formerly lodged. Entering the house, he wailed for him bitterly; and when he came out, he told 3zekung to take out the outside horses of his carriage, and present them as his gift. 3ze-kung said, ‘At the mourning for any of your disciples, you have 1 ©A great cause:’—such as danger from enemies, or death and the consequent mourning, which, especially in the case of a father’s death, required the son thus to ‘ afflict himself.’ * The whole of this paragraph seems overstrained and trivial. SECT. I. PT. Il. THE THAN KUNG. 137 never taken out those horses (for such a purpose) ; is it not excessive to do so for a man with whom you (merely) lodged?’ The Master said, ‘I entered a little ago, and wailed for him; and I found (the mourner) so dissolved in grief that my tears flowed (with his). I should hate it, if those tears were not (properly) followed. Do it, my child,’ 17. When Confucius was in Wei, there was (a son) following his (father’s) coffin to the grave. After Confucius had looked at him, he said, ‘How admirably did he manage this mourning rite! He is fit to be a pattern. Remember it, my little children.’ 3ze-kung said, ‘What did you, Master, see in him so admirable ?’ ‘He went,’ was the reply, ‘as if he were full of eager affection. He came back (looking) as if he were in doubt. ‘Would it not have been better, if he had come back hastily, to present the offering of repose ?? The Master said, ‘Remember it, my children. I have not been able to attain to it.’ 18, At the mourning rites for Yen Yiian, some of the flesh of the sacrifice at the end of (? two) years was sent to Confucius, who went out and received it. On re-entering he played on his lute, and afterwards ate it®. 19. Confucius was standing (once) with his dis-
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.
11 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. 2 The proper place for the operation was the principal chamber. There is only conjecture to account for the different place in the case of 3ang-zze. * In relationships of the third degree: as by a man fora married aunt or sister, a brother’s wife, a first cousin, &c.; by a wife, for her husband’s grand-parents, uncles, &c.; by a married woman, for her uncle and uncle’s wife, a spinster aunt, brothers, sisters, &c. See Appendix at the end of this Book. SECT, I. PT. IT. THE THAN KUNG. 133 asmall man. I am to-day, perhaps, drawing near to my end (as a superior man).’ 4. 34ng-sze said, ‘May not what remains in the cupboard suffice to set down (as the offerings) by (the corpse of) one who has just died ?’ 5. 3&ng-sze said, ‘ Not to have places (for wailing) in cases of the five months’ mourning? is a rule which sprang from the ways in small lanes.” When 3zesze wailed for his sister-in-law, he made such places, and his wife took the lead in the stamping. When Shan-hsiang wailed for Yen-sze, he also did the same. 6. Anciently, (all) caps were (made) with the seams going up and down them; now the (mourning cap) is made with the seams going round. Hence to have the mourning cap different from that worn on felicitous occasions is not the way of antiquity? 7. 3ang-yze said to 3ze-sze, ‘AK/1, when I was engaged in the mourning for my parents, no water or other liquid entered my mouth for seven days.’ 3ze-sze said, ‘With regard to the rules of ceremony framed by the ancient kings, those who would go beyond them should stoop down to them, and those who do not reach them should stand on tip-toe to do so. Hence, when a superior man is engaged in mourning for his parents, no water or other liquid 1 In relationships of the fourth degree: as by a man for his grand-uncle and his wife, a spinster grand-aunt, a second cousin, &c.; by a wife for her husband’s aunt, brother or sister, &c.; by a married woman, for her spinster aunt, married sister, &c. See Appendix. * This paragraph does not seem to contain any lessons of censure or approval, but simply to relate a fact. 134 THE xf xf. BK. 11, enters his mouth for three days, and with the aid of his staff he is still able to rise.’ 8. 3ang-sze said, ‘ If, in cases coming under the five months’ mourning, none be worn when the death is not heard of till after the lapse of that time, then when brethren are far apart there would be no wearing of mourning for them at all; and would this be right ?’ g. On the mourning rites for Po-k4o, before the messenger from Confucius could arrive, Zan-jze had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, ‘Strange! He has only made me fail in showing my sincerity in the case of Po-k4o!.’
2On the mourning rites for Po-k4o, before the messenger from Confucius could arrive, Zan-jze had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, ‘Strange! He has only made me fail in showing my sincerity in the case of Po-k4o!.’ 10. Po-k4o died in Wei, and news of the event was sent to Confucius. He said, ‘Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber ; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by 3hze that he was introduced to me. I will wail for him in 3hze’s.’ Accordingly he ordered 3ze-kung to act as presiding mourrer on the occa- 1 We know almost nothing of the Po-k4o (the eldest son, K4o) here. From the next paragraph it does not appear that his intimacy with Confucius had been great. Zan-3ze had taken too much on himself. Perhaps the gift was too great, and sympathy cannot well be expressed by proxy. The parcel. of silks contained five pieces. SECT. I. PT. II. THE THAN KUNG. 135 sion, saying to him, ‘ Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew PokAo.’ 11. 3&ng-sze said, ‘ When one during his mourning rites falls ill, and has to eat meat and drink spirits, there must be added the strengthening flavours from vegetables and trees;’ meaning thereby ginger and cinnamon. 12. When Jze-hsié was mourning for his son, he lost his eyesight. 3Ang-sze went to condole with him, and said, ‘I have heard that when a friend loses his eyesight, we should wail for him.’ Thereupon he wailed, and 3ze-hsia also wailed, and said, ‘O Heaven, and I have no guilt!’ 34ng-ze was angry, and said, ‘Shang, how can you say that you have no guilt ?’ ‘I and you served the Master between the A( and the Sze!; and (after his death) you retired, and grew old in the neighbourhood of the Western Ho, where you made the people compare you with the Master. This was one offence. ‘When you mourned for your parents, you did so in such a way that the people heard nothing of it. This was a second offence. ‘When you mourned for your son, you did it in such a way that you have lost your eyesight. This is a third offence. And how do you say that you have no guilt ?’ 1 These were two streams of L&, near which was the home of Confucius. I thought of this passage when I crossed at least one of them on my way to KAil-f, ‘ the city of Confucius,’ about twelve years ago. 136 THE Li xt. BK, Il. - 3ze-hsia threw down his staff, and bowed, saying, ‘I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.’
3136 THE Li xt. BK, Il. - 3ze-hsia threw down his staff, and bowed, saying, ‘I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.’ 13. When a man stops during the daytime in his inner (chamber), it is allowable to come and ask about his illness. When he stops outside during the night, it is allowable to come and condole with him. Hence a superior man, except for some great cause}, does not pass the night outside (his chamber) ; and unless he is carrying out a fast or is ill, he does not day and night stop inside. 14. When K4o 3ze-kao was engaged with the mourning for his parents, his tears flowed (silently) like blood for three years, and he never (laughed) so as to show his teeth. Superior men considered that he did a difficult thing. 15. It is better not to wear mourning at all than not to have it of the proper materials and fashion. When wearing the sackcloth with the edges even (for a mother), one should not sit unevenly or to one side, nor should he do any toilsome labour, (even) in the nine months’ mourning ?. 16. When Confucius went to Wei, he found the mourning rites going on for a man with whom he had formerly lodged. Entering the house, he wailed for him bitterly; and when he came out, he told 3zekung to take out the outside horses of his carriage, and present them as his gift. 3ze-kung said, ‘At the mourning for any of your disciples, you have 1 ©A great cause:’—such as danger from enemies, or death and the consequent mourning, which, especially in the case of a father’s death, required the son thus to ‘ afflict himself.’ * The whole of this paragraph seems overstrained and trivial. SECT. I. PT. Il. THE THAN KUNG. 137 never taken out those horses (for such a purpose) ; is it not excessive to do so for a man with whom you (merely) lodged?’ The Master said, ‘I entered a little ago, and wailed for him; and I found (the mourner) so dissolved in grief that my tears flowed (with his). I should hate it, if those tears were not (properly) followed. Do it, my child,’ 17. When Confucius was in Wei, there was (a son) following his (father’s) coffin to the grave. After Confucius had looked at him, he said, ‘How admirably did he manage this mourning rite! He is fit to be a pattern. Remember it, my little children.’ 3ze-kung said, ‘What did you, Master, see in him so admirable ?’ ‘He went,’ was the reply, ‘as if he were full of eager affection. He came back (looking) as if he were in doubt. ‘Would it not have been better, if he had come back hastily, to present the offering of repose ?? The Master said, ‘Remember it, my children. I have not been able to attain to it.’ 18, At the mourning rites for Yen Yiian, some of the flesh of the sacrifice at the end of (? two) years was sent to Confucius, who went out and received it. On re-entering he played on his lute, and afterwards ate it®. 19. Confucius was standing (once) with his dis-
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.
No commentary for this page.