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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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). 43. The mourning worn for the son of a brother should be the same as for one’s own son: the object being to bring him still nearer to one’s self. An elder brother's wife and his younger brother do not wear mourning for each other: the object ‘being to maintain the distance between them. Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married); the reason being that there are those who received them from us, and will render to them the full measure of observance. Part III. 1. When (the Master) was eating by the side of one who had mourning rites in hand, he never ate to the full. 2. 3ang-yze was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out. * Lest he should seem not to be wishing individuals to live.long. L2 148 THE Li xt. BK. IT. ‘Where are you going ?’ said 34ng-3ze; and the man replied, ‘My father is dead, and I am going to wail for him in the lane.’ ‘ Return to your apartment,’ was the reply, ‘and wail for him there. (The man did so), and 34ng-3ze made him a visit of condolence, standing with his face to the north. 3. Confucius said, ‘In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences?’
2They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences?’ 1 The Xhien-lung editors say on this:—‘ To serve the dead as he served the living is the highest reach of a son’s feeling. But there is a difference, it is to be presumed, between the ways of spirits and those of men. In the offerings put down immediately after death, there is an approach to treating the deceased as if he were still a (living) man. But at the burial the treatment of him approaches to that due to a (disembodied) spirit. Therefore the dealing with the dead may be spoken of generally as something between that due to a man and that due to a spirit,—a manifestation of the utmost respect without any familiar liberty.’ We should like to have something still more definite. Evidently the subject was difficult to those editors, versed in all Chinese lore, and not distracted by views from foreign habits and ways of thinking. How much more difficult must it be for a foreigner to place SECT. I. PT. 111, THE THAN KUNG. 149 4. Yi-yze asked 34ng-yze if he had ever questioned the Master about (an officer’s) losing his place. ‘I heard from him,’ was the reply, ‘ that the officer in such a case should wish to become poor quickly, (just as) we should wish to decay away quickly when we have died.’ Yt-3ze said, ‘These are not the words of a superior man.’ ‘I heard them from the Master,’ returned 3ang-43ze. Yt-yze repeated that they were not the words of a superior man, and the other affirmed that both he and 3ze-yQ had heard them. ‘ Yes, yes,’ said Y-jze, ‘but the Master must have spoken them with a special reference.’ 3&ng-3ze reported Y(-sze’s words to 3ze-yi, who said, ‘How very like his words are to those of the Master! Formerly, when the Master was staying in Sung, he saw that Hwan, the minister of War, had been for three years having a stone coffin made for himself without its being finished, and said, “What extravagance! It would be better that when dead he should quickly decay away.” It was with reference to Hwan, the minister of War, that he said, “We should wish to decay away quickly when we die.” When Nankung King-shf returned (to the state), he made it a point to carry his treasures with him in his carriage when he went to court, on which the Master said, “Such an amount of property! It would have been better for him, when he lost his office, to make haste to become poor.” It was with reference to Nan-kung Aing-shd that he said that himself ‘en rapport’ with the thoughts and ways of men, so far removed from him in time and in mental training! The subject of these vessels, which yet were no vessels, will come up again. 150 THE Li xt. BK. It. “We should work to become poor quickly, when we have lost office.”’
3The subject of these vessels, which yet were no vessels, will come up again. 150 THE Li xt. BK. It. “We should work to become poor quickly, when we have lost office.”’ 3ang-sze reported these words of 3ze-y to Yd-ze, who said, ‘Yes, I did say that these were not the words of the Master.’ When the other asked him how he knew it, he said, ‘The Master made an ordinance in Aung-té that the inner coffin should be four inches thick, and the outer five. Bythis I knew that he did not wish that the dead should decay away quickly. And formerly, when he had lost the office of minister of Crime in Lf, and was about to go to King, he first sent 3ze-hsid there, and afterwards Zan Yt. By this, I knew that he did not wish to become poor quickly?’ 5. When Awang-jze of Aan died, announcement of the event was sent to LQ. They did not want to wail for him there, but duke Md? called Hsien-jze, and consulted him. He said, ‘In old times, no messages from Great officers, not even such as were accompanied by a bundle of pieces of dried meat, went out beyond the boundaries of their states. Though it had been wished to wail for them, how could it have been done? Nowadays the Great officers share in the measures of government throughout the middle states. Though it may be wished not to wail for one, how can it be avoided? I have heard, moreover, that there are two grounds for the wailing ; one from love, and one from fear. The duke said, ‘Very well; but how is the thing to be managed in this 1 Confucius sent those two disciples, that he might get their report of Xing (or KAQ), and know whether he might himself go and take office there as he wished to do. ? B.C. 409-377. SECT. I. PT. Ill. THE THAN KUNG. I 51 case?’ Hsien-jze said, ‘I would ask you to wail for him in the temple of (a family of)a different surname ;’ and hereon the duke and he wailed for Kwang-jze in (the temple of) the Hsien family. 6. Aung Hsien said to 3ang-sze, ‘Under the sovereigns of the Hsia dynasty, they used (at burials) the vessels which were such only to the eye of fancy, intimating to the people that (the dead) had no knowledge. Under the Yin they used the (ordinary) sacrificial vessels, intimating to the people that (the dead) had knowledge. Under the Ku we use both, intimating to the people that the thing is doubtful.’ 3ang-sze replied, ‘It is not so! What are vessels (only) to the eye of fancy are for the shades (of the departed) ; the vessels of sacrifice are those of men; how should those ancients have treated their parents as if they were dead?’ 7. An elder brother of Kung-sha Ma, by the same mother but a different father, having died, he asked 3ze-yQ (whether he should go into mourning for him), and was answered, ‘ Perhaps you should do so for the period of nine months.’
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.
1The 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). 43. The mourning worn for the son of a brother should be the same as for one’s own son: the object being to bring him still nearer to one’s self. An elder brother's wife and his younger brother do not wear mourning for each other: the object ‘being to maintain the distance between them. Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married); the reason being that there are those who received them from us, and will render to them the full measure of observance. Part III. 1. When (the Master) was eating by the side of one who had mourning rites in hand, he never ate to the full. 2. 3ang-yze was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out. * Lest he should seem not to be wishing individuals to live.long. L2 148 THE Li xt. BK. IT. ‘Where are you going ?’ said 34ng-3ze; and the man replied, ‘My father is dead, and I am going to wail for him in the lane.’ ‘ Return to your apartment,’ was the reply, ‘and wail for him there. (The man did so), and 34ng-3ze made him a visit of condolence, standing with his face to the north. 3. Confucius said, ‘In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences?’
2They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences?’ 1 The Xhien-lung editors say on this:—‘ To serve the dead as he served the living is the highest reach of a son’s feeling. But there is a difference, it is to be presumed, between the ways of spirits and those of men. In the offerings put down immediately after death, there is an approach to treating the deceased as if he were still a (living) man. But at the burial the treatment of him approaches to that due to a (disembodied) spirit. Therefore the dealing with the dead may be spoken of generally as something between that due to a man and that due to a spirit,—a manifestation of the utmost respect without any familiar liberty.’ We should like to have something still more definite. Evidently the subject was difficult to those editors, versed in all Chinese lore, and not distracted by views from foreign habits and ways of thinking. How much more difficult must it be for a foreigner to place SECT. I. PT. 111, THE THAN KUNG. 149 4. Yi-yze asked 34ng-yze if he had ever questioned the Master about (an officer’s) losing his place. ‘I heard from him,’ was the reply, ‘ that the officer in such a case should wish to become poor quickly, (just as) we should wish to decay away quickly when we have died.’ Yt-3ze said, ‘These are not the words of a superior man.’ ‘I heard them from the Master,’ returned 3ang-43ze. Yt-yze repeated that they were not the words of a superior man, and the other affirmed that both he and 3ze-yQ had heard them. ‘ Yes, yes,’ said Y-jze, ‘but the Master must have spoken them with a special reference.’ 3&ng-3ze reported Y(-sze’s words to 3ze-yi, who said, ‘How very like his words are to those of the Master! Formerly, when the Master was staying in Sung, he saw that Hwan, the minister of War, had been for three years having a stone coffin made for himself without its being finished, and said, “What extravagance! It would be better that when dead he should quickly decay away.” It was with reference to Hwan, the minister of War, that he said, “We should wish to decay away quickly when we die.” When Nankung King-shf returned (to the state), he made it a point to carry his treasures with him in his carriage when he went to court, on which the Master said, “Such an amount of property! It would have been better for him, when he lost his office, to make haste to become poor.” It was with reference to Nan-kung Aing-shd that he said that himself ‘en rapport’ with the thoughts and ways of men, so far removed from him in time and in mental training! The subject of these vessels, which yet were no vessels, will come up again. 150 THE Li xt. BK. It. “We should work to become poor quickly, when we have lost office.”’
3The subject of these vessels, which yet were no vessels, will come up again. 150 THE Li xt. BK. It. “We should work to become poor quickly, when we have lost office.”’ 3ang-sze reported these words of 3ze-y to Yd-ze, who said, ‘Yes, I did say that these were not the words of the Master.’ When the other asked him how he knew it, he said, ‘The Master made an ordinance in Aung-té that the inner coffin should be four inches thick, and the outer five. Bythis I knew that he did not wish that the dead should decay away quickly. And formerly, when he had lost the office of minister of Crime in Lf, and was about to go to King, he first sent 3ze-hsid there, and afterwards Zan Yt. By this, I knew that he did not wish to become poor quickly?’ 5. When Awang-jze of Aan died, announcement of the event was sent to LQ. They did not want to wail for him there, but duke Md? called Hsien-jze, and consulted him. He said, ‘In old times, no messages from Great officers, not even such as were accompanied by a bundle of pieces of dried meat, went out beyond the boundaries of their states. Though it had been wished to wail for them, how could it have been done? Nowadays the Great officers share in the measures of government throughout the middle states. Though it may be wished not to wail for one, how can it be avoided? I have heard, moreover, that there are two grounds for the wailing ; one from love, and one from fear. The duke said, ‘Very well; but how is the thing to be managed in this 1 Confucius sent those two disciples, that he might get their report of Xing (or KAQ), and know whether he might himself go and take office there as he wished to do. ? B.C. 409-377. SECT. I. PT. Ill. THE THAN KUNG. I 51 case?’ Hsien-jze said, ‘I would ask you to wail for him in the temple of (a family of)a different surname ;’ and hereon the duke and he wailed for Kwang-jze in (the temple of) the Hsien family. 6. Aung Hsien said to 3ang-sze, ‘Under the sovereigns of the Hsia dynasty, they used (at burials) the vessels which were such only to the eye of fancy, intimating to the people that (the dead) had no knowledge. Under the Yin they used the (ordinary) sacrificial vessels, intimating to the people that (the dead) had knowledge. Under the Ku we use both, intimating to the people that the thing is doubtful.’ 3ang-sze replied, ‘It is not so! What are vessels (only) to the eye of fancy are for the shades (of the departed) ; the vessels of sacrifice are those of men; how should those ancients have treated their parents as if they were dead?’ 7. An elder brother of Kung-sha Ma, by the same mother but a different father, having died, he asked 3ze-yQ (whether he should go into mourning for him), and was answered, ‘ Perhaps you should do so for the period of nine months.’
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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