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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1two) 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- 1 We are willing to believe this paragraph, because it shows how the depths of Confucius’ sympathy could be stirred in him. He was not in general easily moved. ® This paragraph has occasioned a good deal of discussion. The text does not make it clear whether the sacrifice was that at the end of one, or that at the end of two years. Why did Confucius play on his lute? and was he right in doing so? 138 THE Lf xi. BK. I, ciples, having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, ‘You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister.’ On this they all placed their left hands uppermost (according to the usual fashion). 20. Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing— ‘The great mountain must crumble ; The strong beam must break ; The wise man must wither away like a plant.’ Having thus sung, he entered and sat down opposite the door. 3ze-kung had heard him, and said, ‘If the great mountain crumble, to what shall 1 look up? If the strong beam break, (on what shall I lean)?? If the wise man wither like a plant, whom shall I imitate? The Master, I am afraid, is going to be ill.’ He then hastened into the house. The Master said, ‘3hze, what makes you so late? Under the sovereigns of Hsia, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for The original of this supplement has dropt out of the text. It is found in the ‘ Narratives of the School ;’ and in a Corean edition of the Lf Ai. SECT. I. PT. Il. THE THAN KUNG. 139 the guest on the other. The people of A4u perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin', and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven is able to take me as his Master? I apprehend I am about to die.’ With this he took to his bed, was ill for seven days, and died. 21. At the mourning rites for Confucius, the disciples were in perplexity as to what dress they should wear. 3ze-kung said, ‘Formerly, when the Master was mourning for Yen Yiian, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of 3ze-l(. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress?.’
23ze-kung said, ‘Formerly, when the Master was mourning for Yen Yiian, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of 3ze-l(. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress?.’ 22. At the mourning for Confucius, Kung-hst A4zih made the ornaments of commemoration. As the adornments of the coffin, there were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Kau. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and It is well known that the Khung family was a branch of the ducal house of Sung, the lords of which were the representatives of the royal house of Shang. The Khungs were obliged to flee from Sung, and take refuge in LQ in the time of the great-grandfather of Confucius. * It is doubtful whether this advice was entirely followed as regards the matter of the dress, 140 THE Lf xf. BK, It. long streamers pendent from them, after the manner of Hsia}, 23. At the mourning for 3ze-4ang, Kung-ming f made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin?*. 24. 3ze-hsia asked Confucius, saying, ‘How should (a son) conduct himself with reference to the man who has killed his father or mother?’ The Master said, ‘ He should sleep on straw, with his shield for a pillow ; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him.’ ‘Allow me to ask,’ said (the other), ‘how one should do with reference to the man who has slain his brother?’ ‘He may take office,’ was the reply, ‘but not in the same state with the slayer; if he be sent on a mission by his ruler’s orders, though he may then meet with the man, he should not fight with him.’ ‘ And how should one do,’ continued 3ze-hsia, ‘in the case of a man who has slain one of his paternal cousins ?’ Confucius said, ‘He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand.’ 1 See the full description of a coffin and hearse with all its ornaments in Book XIX. 2 In honour of the Master, though 3ze-4ang himself could not claim to be descended from the kings of Yin. SECT. 1. PT. II. THE THAN KUNG. 14! 25. At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out. 26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity’.
3For one of their own number, they wore them in the house (when condoling), but not when they went out. 26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity’. 27. 3ze-lf said, ‘I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites ; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence.’ 28. 3ang-jze having gone on a visit of condolence to Fd-hsia, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied 3anggze asked him if this proceeding were according to rule, and he said, ‘ The sacrifice at starting is an unimportant matter. And why might he not bring (the bier) back, and let it rest (for a while)?’ The disciples further asked the same question of 3ze-y, who said, ‘ The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is 1 Some would interpret this sentence as if it were—‘ changing the grave’ (F and not B); but the Kéien-lung editors say that this practice, originating in geomancy, arose in the time of Qin, and was unknown during the Han dynasty. 142 THE wf xt. BR. II. done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests’ place ; the sacrifice at starting in the courtyard ; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding.’ When 3ang- 3ze heard of this reply, he said, ‘ This is a much better account than I gave of the going forth to offer the sacrifice of departure.’ 29. 34ng-3ze went on a visit of condolence, wearing his fur robe over the silk one, while 3ze-yQ went, wearing the silk one over his fur. 34ng-3ze, pointing to him, and calling the attention of others, said, ‘That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one?’ (Byand-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which 3ze-yd hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. 3ang-3ze on this said, ‘I was wrong, I was wrong. That man was right.’
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.
1two) 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- 1 We are willing to believe this paragraph, because it shows how the depths of Confucius’ sympathy could be stirred in him. He was not in general easily moved. ® This paragraph has occasioned a good deal of discussion. The text does not make it clear whether the sacrifice was that at the end of one, or that at the end of two years. Why did Confucius play on his lute? and was he right in doing so? 138 THE Lf xi. BK. I, ciples, having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, ‘You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister.’ On this they all placed their left hands uppermost (according to the usual fashion). 20. Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing— ‘The great mountain must crumble ; The strong beam must break ; The wise man must wither away like a plant.’ Having thus sung, he entered and sat down opposite the door. 3ze-kung had heard him, and said, ‘If the great mountain crumble, to what shall 1 look up? If the strong beam break, (on what shall I lean)?? If the wise man wither like a plant, whom shall I imitate? The Master, I am afraid, is going to be ill.’ He then hastened into the house. The Master said, ‘3hze, what makes you so late? Under the sovereigns of Hsia, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for The original of this supplement has dropt out of the text. It is found in the ‘ Narratives of the School ;’ and in a Corean edition of the Lf Ai. SECT. I. PT. Il. THE THAN KUNG. 139 the guest on the other. The people of A4u perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin', and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven is able to take me as his Master? I apprehend I am about to die.’ With this he took to his bed, was ill for seven days, and died. 21. At the mourning rites for Confucius, the disciples were in perplexity as to what dress they should wear. 3ze-kung said, ‘Formerly, when the Master was mourning for Yen Yiian, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of 3ze-l(. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress?.’
23ze-kung said, ‘Formerly, when the Master was mourning for Yen Yiian, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of 3ze-l(. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress?.’ 22. At the mourning for Confucius, Kung-hst A4zih made the ornaments of commemoration. As the adornments of the coffin, there were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Kau. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and It is well known that the Khung family was a branch of the ducal house of Sung, the lords of which were the representatives of the royal house of Shang. The Khungs were obliged to flee from Sung, and take refuge in LQ in the time of the great-grandfather of Confucius. * It is doubtful whether this advice was entirely followed as regards the matter of the dress, 140 THE Lf xf. BK, It. long streamers pendent from them, after the manner of Hsia}, 23. At the mourning for 3ze-4ang, Kung-ming f made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin?*. 24. 3ze-hsia asked Confucius, saying, ‘How should (a son) conduct himself with reference to the man who has killed his father or mother?’ The Master said, ‘ He should sleep on straw, with his shield for a pillow ; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him.’ ‘Allow me to ask,’ said (the other), ‘how one should do with reference to the man who has slain his brother?’ ‘He may take office,’ was the reply, ‘but not in the same state with the slayer; if he be sent on a mission by his ruler’s orders, though he may then meet with the man, he should not fight with him.’ ‘ And how should one do,’ continued 3ze-hsia, ‘in the case of a man who has slain one of his paternal cousins ?’ Confucius said, ‘He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand.’ 1 See the full description of a coffin and hearse with all its ornaments in Book XIX. 2 In honour of the Master, though 3ze-4ang himself could not claim to be descended from the kings of Yin. SECT. 1. PT. II. THE THAN KUNG. 14! 25. At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out. 26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity’.
3For one of their own number, they wore them in the house (when condoling), but not when they went out. 26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity’. 27. 3ze-lf said, ‘I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites ; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence.’ 28. 3ang-jze having gone on a visit of condolence to Fd-hsia, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied 3anggze asked him if this proceeding were according to rule, and he said, ‘ The sacrifice at starting is an unimportant matter. And why might he not bring (the bier) back, and let it rest (for a while)?’ The disciples further asked the same question of 3ze-y, who said, ‘ The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is 1 Some would interpret this sentence as if it were—‘ changing the grave’ (F and not B); but the Kéien-lung editors say that this practice, originating in geomancy, arose in the time of Qin, and was unknown during the Han dynasty. 142 THE wf xt. BR. II. done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests’ place ; the sacrifice at starting in the courtyard ; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding.’ When 3ang- 3ze heard of this reply, he said, ‘ This is a much better account than I gave of the going forth to offer the sacrifice of departure.’ 29. 34ng-3ze went on a visit of condolence, wearing his fur robe over the silk one, while 3ze-yQ went, wearing the silk one over his fur. 34ng-3ze, pointing to him, and calling the attention of others, said, ‘That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one?’ (Byand-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which 3ze-yd hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. 3ang-3ze on this said, ‘I was wrong, I was wrong. That man was right.’
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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