Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13ang-3ze on this said, ‘I was wrong, I was wrong. That man was right.’ 30. When 3ze-hsia was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, ‘I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them?’ When a lute was given to 3ze-Aang in the same circumstances, he tried to tune it, and easily SECT. I, PT. IJ. THE THAN KUNG. 143 did so; he touched it, and brought melody from it. He rose up and said, ‘The ancient kings framed the rules of ceremony, and I do not dare not to come up to them.’ 31. At the mourning rites for Hui-yze, who had been minister of Crime, 3ze-yQ (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. WaAn-jze (the brother of Hui-jze), wishing to decline the honour, said, ‘ You condescended to be the associate of my younger brother, and now further condescend to wear this mourning ; I venture to decline the honour.’ 3ze-yQ said, ‘It is in rule;’ on which Wan-jze returned and continued his wailing. 3ze-yQ then hastened and took his place among the officers (of the family); but WaAn-jze also declined this honour, and said, ‘ You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites; I venture to decline the honour.’ 3ze-yQ said, ‘I beg firmly to request you to allow me (to remain here).’ WaAn-jze then returned, and supporting the rightful son to take his position with his face to the south, said, ‘You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hd but return to his (proper) place?’ 3ze-yQ on this hastened to take his position among the guests}. 1 The object of 3ze-yQ in all the movements detailed here is supposed to have been to correct some irregularity in the pro- 144 THE Lf xt. BK. IT. 32. At the mourning rites for the general W&nsze, when the first year’s mourning was at an end, there came a man from Yiieh’ on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year’s mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. 3ze-yQ saw it, and said, ‘ The son of the general W4n is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct.’ 33. The giving of the name in childhood?, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the KAu dynasty.
2The giving of the name in childhood?, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the KAu dynasty. The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse) ; taking down the (tiles of the) furnace, and placing them at the feet (of it)?; and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit) ceedings on the occasion. Ang Hsiian thinks that W&n-3ze was supporting a grandson, instead of Hf, his deceased brother’s rightful son, to be the principal mourner, and consequently to succeed Hui-jze as his representative and successor. Hui-3ze and Wain-3ze (called Mei-mau) were of the state of Wei. 1 A distant state, south of Wf, on the seaboard. 2 Three months after birth. * To show the deceased had no more occasion for food, and to keep the feet straight, so that the shoes might be put on at the dressing of the corpse. SECT. I. PT. 11, THE THAN KUNG. 145 of the way, and issue by the great gate ;—these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them. 34. When the mother of 3ze-lid died, (his younger brother) 3ze-shih asked for the means (to provide what was necessary for the mourning rites). 3zelid said, ‘How shall we get them?’ ‘Let us sell (the concubines), the mothers of our half-brothers,’ said the other. ‘How can we sell the mothers of other men to bury our mother?’ was the reply; ‘ that cannot be done.’ After the burial, 3ze-shih wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels ; but 3ze-lid' said, ‘ Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren.’ 35. A superior man said, ‘He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril.’ 36. Kung-sh Wan-jze ascended the mound of Hsia, with Aii Po-yii following him. W4n-je said, ‘ How pleasant is this mound! I should like to be buried here when I die.’ ii Po-yii said,‘ You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it)}’ 37. There was a man of Pien who wept like a 1 Was there anything more than a joke in this reply of Po-yit? The commentators make it out to be a reproof of Wan-jze for wishing to appropriate for his grave the pleasant ground of another. (27) L 146 THE Lf xf. BK. II.
3There was a man of Pien who wept like a 1 Was there anything more than a joke in this reply of Po-yit? The commentators make it out to be a reproof of Wan-jze for wishing to appropriate for his grave the pleasant ground of another. (27) L 146 THE Lf xf. BK. II. child on the death of his mother. Confucius said, ‘ This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations.’ 38. Whenthe mother of Shu-sun W4-shd died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth. 3ze-yd said (in derision), ‘He knows the rules?!’ 39. (When a ruler was ill), the high chamberlain ‘supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse)*. 40. There are the husband of a maternal cousin and the wife of a maternal uncle ;—that these two should wear mourning for each other has not been said by any superior man. Some one says, ‘If they have eaten together from the same fireplace, the three months’ mourning ® should be worn.’ 41. It is desirable that affairs of mourning should be gone about with urgency, and festive -affairs in a 1 He should have made his preparations before, and not have had to throw down his cap on the ground. 3 The text of this paragraph would make the assisting parties to be the chief diviner and the chief archer. The translation is according to an emendation of it from the Kéu Lt. 5 Worn in relationships of the fifth degree: as by a man for his great-grand-uncle and his wife, a spinster great-grand-aunt, the son of a mother’s brother or sister, &c.; by a wife for her husband’s great-great-grand-parents, &c. See Appendix. SECT. I. PT. Ill. THE THAN KUNG. 147 leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules ; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becames rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require. 42. A superior man is ashamed? to prepare (beforehand) all that he may require in discharging his mourning rites. What can be made in one or two days, he does not prepare (beforehand).
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.
13ang-3ze on this said, ‘I was wrong, I was wrong. That man was right.’ 30. When 3ze-hsia was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, ‘I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them?’ When a lute was given to 3ze-Aang in the same circumstances, he tried to tune it, and easily SECT. I, PT. IJ. THE THAN KUNG. 143 did so; he touched it, and brought melody from it. He rose up and said, ‘The ancient kings framed the rules of ceremony, and I do not dare not to come up to them.’ 31. At the mourning rites for Hui-yze, who had been minister of Crime, 3ze-yQ (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. WaAn-jze (the brother of Hui-jze), wishing to decline the honour, said, ‘ You condescended to be the associate of my younger brother, and now further condescend to wear this mourning ; I venture to decline the honour.’ 3ze-yQ said, ‘It is in rule;’ on which Wan-jze returned and continued his wailing. 3ze-yQ then hastened and took his place among the officers (of the family); but WaAn-jze also declined this honour, and said, ‘ You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites; I venture to decline the honour.’ 3ze-yQ said, ‘I beg firmly to request you to allow me (to remain here).’ WaAn-jze then returned, and supporting the rightful son to take his position with his face to the south, said, ‘You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hd but return to his (proper) place?’ 3ze-yQ on this hastened to take his position among the guests}. 1 The object of 3ze-yQ in all the movements detailed here is supposed to have been to correct some irregularity in the pro- 144 THE Lf xt. BK. IT. 32. At the mourning rites for the general W&nsze, when the first year’s mourning was at an end, there came a man from Yiieh’ on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year’s mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. 3ze-yQ saw it, and said, ‘ The son of the general W4n is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct.’ 33. The giving of the name in childhood?, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the KAu dynasty.
2The giving of the name in childhood?, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the KAu dynasty. The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse) ; taking down the (tiles of the) furnace, and placing them at the feet (of it)?; and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit) ceedings on the occasion. Ang Hsiian thinks that W&n-3ze was supporting a grandson, instead of Hf, his deceased brother’s rightful son, to be the principal mourner, and consequently to succeed Hui-jze as his representative and successor. Hui-3ze and Wain-3ze (called Mei-mau) were of the state of Wei. 1 A distant state, south of Wf, on the seaboard. 2 Three months after birth. * To show the deceased had no more occasion for food, and to keep the feet straight, so that the shoes might be put on at the dressing of the corpse. SECT. I. PT. 11, THE THAN KUNG. 145 of the way, and issue by the great gate ;—these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them. 34. When the mother of 3ze-lid died, (his younger brother) 3ze-shih asked for the means (to provide what was necessary for the mourning rites). 3zelid said, ‘How shall we get them?’ ‘Let us sell (the concubines), the mothers of our half-brothers,’ said the other. ‘How can we sell the mothers of other men to bury our mother?’ was the reply; ‘ that cannot be done.’ After the burial, 3ze-shih wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels ; but 3ze-lid' said, ‘ Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren.’ 35. A superior man said, ‘He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril.’ 36. Kung-sh Wan-jze ascended the mound of Hsia, with Aii Po-yii following him. W4n-je said, ‘ How pleasant is this mound! I should like to be buried here when I die.’ ii Po-yii said,‘ You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it)}’ 37. There was a man of Pien who wept like a 1 Was there anything more than a joke in this reply of Po-yit? The commentators make it out to be a reproof of Wan-jze for wishing to appropriate for his grave the pleasant ground of another. (27) L 146 THE Lf xf. BK. II.
3There was a man of Pien who wept like a 1 Was there anything more than a joke in this reply of Po-yit? The commentators make it out to be a reproof of Wan-jze for wishing to appropriate for his grave the pleasant ground of another. (27) L 146 THE Lf xf. BK. II. child on the death of his mother. Confucius said, ‘ This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations.’ 38. Whenthe mother of Shu-sun W4-shd died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth. 3ze-yd said (in derision), ‘He knows the rules?!’ 39. (When a ruler was ill), the high chamberlain ‘supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse)*. 40. There are the husband of a maternal cousin and the wife of a maternal uncle ;—that these two should wear mourning for each other has not been said by any superior man. Some one says, ‘If they have eaten together from the same fireplace, the three months’ mourning ® should be worn.’ 41. It is desirable that affairs of mourning should be gone about with urgency, and festive -affairs in a 1 He should have made his preparations before, and not have had to throw down his cap on the ground. 3 The text of this paragraph would make the assisting parties to be the chief diviner and the chief archer. The translation is according to an emendation of it from the Kéu Lt. 5 Worn in relationships of the fifth degree: as by a man for his great-grand-uncle and his wife, a spinster great-grand-aunt, the son of a mother’s brother or sister, &c.; by a wife for her husband’s great-great-grand-parents, &c. See Appendix. SECT. I. PT. Ill. THE THAN KUNG. 147 leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules ; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becames rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require. 42. A superior man is ashamed? to prepare (beforehand) all that he may require in discharging his mourning rites. What can be made in one or two days, he does not prepare (beforehand).
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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