Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence there are the clothes sufficient for an elegant covering; the coffin all round about the clothes; the shell all round about the coffin; and the earth all round about the shell. And shall we farther raise a mound over the grave and plant it with trees?’ 26. At the mourning for Confucius, there came a man from Yen to see (what was done), and lodged at 3ze-hsid’s. 3ze-hsid said to him, ‘If it had been for the sage’s conducting a burial, (there would have been something worthy to see); but what is there to see in our burying of the sage? Formerly the Master made some remarks to me, saying, “ I have seen some mounds made like a raised hall; others like a dyke on a river’s bank; others like the roof of a large house; and others in the shape of an axe-head.” We have followed the axeshape, making what is called the horse-mane mound. In one day we thrice shifted the frame-boards, and completed the mound. I hope we have carried out the wish of the Master.’ 27. Women (in mourning) do not (change) the girdle made of dolichos fibre. 28. When new offerings (of grain or fruits) are presented (beside the body in the coffin), they should be (abundant), like the offerings on the first day of the moon. 29. When the interment has taken place, everyone should make a change in his mourning dress. 30. The gutters of the tent-like frame over the coffin should be like the double gutters of a house. 31. When a ruler succeeds to his state, he makes SECT. 1. PT. III. THE THAN KUNG. 157 his coffin, and thereafter varnishes it once a year, keeping it deposited away. 32. Calling the departed back; plugging the teeth open; keeping the feet straight; filling the mouth; dressing the corpse; and curtaining the hall:— these things are set about together. The uncles and elder cousins give their charges to those who are to communicate the death (to friends). 33. The (soul of a deceased) ruler is called back in his smaller chambers, and the large chamber; in the smaller ancestral temples and in the great one; and at the gate leading to the court of the external audience, and in the suburbs all round. 34. Why do they leave the offerings of the mourning rites uncovered ? May they do so with the flesh of sacrifice !? 35. When the coffining has taken place, in ten days after, provision should be made for the materials (for the shell), and for the vessels to the eye of fancy. 36. The morning offerings should be set forth (beside the body) at sunrise ; the evening when the sun is about to set. 37. In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent ona mission, he must announce his return (to the spirits of his departed). 38. After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow
237. In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent ona mission, he must announce his return (to the spirits of his departed). 38. After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow 1 This short paragraph is difficult to construe, The Xhien-lung editors seem to approve of another interpretation of it; but even that is not without its difficulties. The flesh of sacrifice, it is said, left uncovered, would become unfit for use or to be sold. 158 THE Lf xf. BK. I. lining, and having the collar and the edges of the cuffs of a light purple. The waist-band should be of dolichos cloth ; the shoes of hempen string, without the usual ornaments at the points; and the ear-plugs of horn. The lining of the deer’s-fur (for winter) should be made broader and with longer cuffs, and a robe of thin silk may be worn over it}. 39. When (a parent’s) corpse has been coffined, if the son hear of mourning going on for a cousin at a distance, he must go (to condole), though the relationship would only require the three months’ mourning. If the mourning be for a neighbour, who is not a relative, he does not go. At (the mourning) for an acquaintance, he must pay visits of condolence to all his brethren, though they might not have lived with him. , 40. The coffin of the son of Heaven is fourfold. The hides of a water-buffalo and a rhinoceros, overlapping each other, (form the first), three inches in thickness. Then there is a coffin of { wood?, and there are two of the Rottlera. The four are all complete enclosures. The bands for the (composite) coffin are (five); two straight, and three cross ; with a double wedge under each band (where it is on the edge). 1 The outer sackcloth remained unchanged; but inside it was now worn this robe of white silk, a good deal ornamented. Inside this and over the deer’s-fur in winter might be worn another robe of thin silk, through which the fur was seen. Inside the fur was what we should call the shirt, always worn. * Tracing the f tree, through the dictionaries from synonym to synonym, we come at last to identify it with the ‘white aspen ;’ whether correctly or not I do not know. SECT. 1. PT. IIL. THE THAN KUNG, 159 The shell is of cypress wood, in pieces six cubits long, from the trunk near the root. 41. When the son of Heaven is wailing for a feudal prince, he wears the bird’s-(head) cap, a headband of sackcloth, and black robes. Some one says, ‘ He employs an officer to wail for him.’ While so engaged, he has no music at his meals. 42. When the son of Heaven is put into his coffin it is surrounded with boards plastered over, and (rests on the hearse), on whose shafts are painted dragons, so as to form a (kind of) shell. Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms.a plastered house. Such is the rule for (the coffining of) the son of Heaven’.
3Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms.a plastered house. Such is the rule for (the coffining of) the son of Heaven’. 43. It is only at the mourning rites for the son of Heaven that the feudal princes are arranged for the wailing according to their different surnames. 44. Duke Ai of Lf eulogised Khung Aid in the words, ‘ Heaven has not left the old man, and there is no one to assist me in my place. Oh! Alas! Nt-fas!’ 45. When a state had lost a large tract of terri- 1 This cap, it is said, was of leather, of the dark colour of a male sparrow’s head. Hence its name. * See Book XIX. * Confucius’ death took place on the 18th of the fourth month of duke Ai’s 16th year, B.c. 479. The eulogy is given somewhat differently in the 30 Awan under that year: ‘Compassionate Heaven vouchsafes me no comfort, and has not left me the aged man, to support me, the One man, on my seat. Dispirited I am, and full of distress. Woe is me! Alas! O Nf-f. There is no one now to be a mle to me!’ Aifi was Confucius’ name, and Xung-ni his designation! After this eulogy, Ni-fQ was for a time his posthumous title. 160 THE Lt xf, BK, It. tory with its cities, the highest and other ministers, and the Great and other officers, all wailed in the grand ancestral temple, in mourning caps, for three days; and the ruler (for the same time) had no full meal with music. Some one says, ‘ The ruler has his full meals and music, but wails at the altar to the spirit of the land.’ 46. Confucius disliked those who wailed in the open fields’. 47. (A son) who has not been in office should not presume to give away anything belonging to the family. If he should have to do so?, he ought to have the order of his father or elder brother for the act. 48. When the (ordinary) officers® are all entered, then (the chief mourner and all the others) fall to their leaping, morning and evening. 49. After the service on the conclusion of the twenty-fourth month of mourning, the plain white cap is assumed. In that month the service on leaving off mourning is performed, and after another month (the mourners) may take to their music‘. 50. The ruler may confer on any officer the small curtain (as a pall for his father’s coffin). * It was the rule to mourn in the open country for an acquaintance. See p. 134. There must have been some irregularity in the practice adverted to. * That is, supposing him to have been in office; though some suppose that the necessity might arise, even in the case of a son who had not been in office. * Of course the higher officers must also be there. This refers to the mourning rites for a ruler. “ See the note on page 130. It is difficult, notwithstanding all the references to it, to say definitely in what month the than sacrifice was performed. SECT. Il. PT. 1. THE THAN KUNG. 161 Section II. Part I.
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.
1Hence there are the clothes sufficient for an elegant covering; the coffin all round about the clothes; the shell all round about the coffin; and the earth all round about the shell. And shall we farther raise a mound over the grave and plant it with trees?’ 26. At the mourning for Confucius, there came a man from Yen to see (what was done), and lodged at 3ze-hsid’s. 3ze-hsid said to him, ‘If it had been for the sage’s conducting a burial, (there would have been something worthy to see); but what is there to see in our burying of the sage? Formerly the Master made some remarks to me, saying, “ I have seen some mounds made like a raised hall; others like a dyke on a river’s bank; others like the roof of a large house; and others in the shape of an axe-head.” We have followed the axeshape, making what is called the horse-mane mound. In one day we thrice shifted the frame-boards, and completed the mound. I hope we have carried out the wish of the Master.’ 27. Women (in mourning) do not (change) the girdle made of dolichos fibre. 28. When new offerings (of grain or fruits) are presented (beside the body in the coffin), they should be (abundant), like the offerings on the first day of the moon. 29. When the interment has taken place, everyone should make a change in his mourning dress. 30. The gutters of the tent-like frame over the coffin should be like the double gutters of a house. 31. When a ruler succeeds to his state, he makes SECT. 1. PT. III. THE THAN KUNG. 157 his coffin, and thereafter varnishes it once a year, keeping it deposited away. 32. Calling the departed back; plugging the teeth open; keeping the feet straight; filling the mouth; dressing the corpse; and curtaining the hall:— these things are set about together. The uncles and elder cousins give their charges to those who are to communicate the death (to friends). 33. The (soul of a deceased) ruler is called back in his smaller chambers, and the large chamber; in the smaller ancestral temples and in the great one; and at the gate leading to the court of the external audience, and in the suburbs all round. 34. Why do they leave the offerings of the mourning rites uncovered ? May they do so with the flesh of sacrifice !? 35. When the coffining has taken place, in ten days after, provision should be made for the materials (for the shell), and for the vessels to the eye of fancy. 36. The morning offerings should be set forth (beside the body) at sunrise ; the evening when the sun is about to set. 37. In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent ona mission, he must announce his return (to the spirits of his departed). 38. After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow
237. In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent ona mission, he must announce his return (to the spirits of his departed). 38. After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow 1 This short paragraph is difficult to construe, The Xhien-lung editors seem to approve of another interpretation of it; but even that is not without its difficulties. The flesh of sacrifice, it is said, left uncovered, would become unfit for use or to be sold. 158 THE Lf xf. BK. I. lining, and having the collar and the edges of the cuffs of a light purple. The waist-band should be of dolichos cloth ; the shoes of hempen string, without the usual ornaments at the points; and the ear-plugs of horn. The lining of the deer’s-fur (for winter) should be made broader and with longer cuffs, and a robe of thin silk may be worn over it}. 39. When (a parent’s) corpse has been coffined, if the son hear of mourning going on for a cousin at a distance, he must go (to condole), though the relationship would only require the three months’ mourning. If the mourning be for a neighbour, who is not a relative, he does not go. At (the mourning) for an acquaintance, he must pay visits of condolence to all his brethren, though they might not have lived with him. , 40. The coffin of the son of Heaven is fourfold. The hides of a water-buffalo and a rhinoceros, overlapping each other, (form the first), three inches in thickness. Then there is a coffin of { wood?, and there are two of the Rottlera. The four are all complete enclosures. The bands for the (composite) coffin are (five); two straight, and three cross ; with a double wedge under each band (where it is on the edge). 1 The outer sackcloth remained unchanged; but inside it was now worn this robe of white silk, a good deal ornamented. Inside this and over the deer’s-fur in winter might be worn another robe of thin silk, through which the fur was seen. Inside the fur was what we should call the shirt, always worn. * Tracing the f tree, through the dictionaries from synonym to synonym, we come at last to identify it with the ‘white aspen ;’ whether correctly or not I do not know. SECT. 1. PT. IIL. THE THAN KUNG, 159 The shell is of cypress wood, in pieces six cubits long, from the trunk near the root. 41. When the son of Heaven is wailing for a feudal prince, he wears the bird’s-(head) cap, a headband of sackcloth, and black robes. Some one says, ‘ He employs an officer to wail for him.’ While so engaged, he has no music at his meals. 42. When the son of Heaven is put into his coffin it is surrounded with boards plastered over, and (rests on the hearse), on whose shafts are painted dragons, so as to form a (kind of) shell. Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms.a plastered house. Such is the rule for (the coffining of) the son of Heaven’.
3Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms.a plastered house. Such is the rule for (the coffining of) the son of Heaven’. 43. It is only at the mourning rites for the son of Heaven that the feudal princes are arranged for the wailing according to their different surnames. 44. Duke Ai of Lf eulogised Khung Aid in the words, ‘ Heaven has not left the old man, and there is no one to assist me in my place. Oh! Alas! Nt-fas!’ 45. When a state had lost a large tract of terri- 1 This cap, it is said, was of leather, of the dark colour of a male sparrow’s head. Hence its name. * See Book XIX. * Confucius’ death took place on the 18th of the fourth month of duke Ai’s 16th year, B.c. 479. The eulogy is given somewhat differently in the 30 Awan under that year: ‘Compassionate Heaven vouchsafes me no comfort, and has not left me the aged man, to support me, the One man, on my seat. Dispirited I am, and full of distress. Woe is me! Alas! O Nf-f. There is no one now to be a mle to me!’ Aifi was Confucius’ name, and Xung-ni his designation! After this eulogy, Ni-fQ was for a time his posthumous title. 160 THE Lt xf, BK, It. tory with its cities, the highest and other ministers, and the Great and other officers, all wailed in the grand ancestral temple, in mourning caps, for three days; and the ruler (for the same time) had no full meal with music. Some one says, ‘ The ruler has his full meals and music, but wails at the altar to the spirit of the land.’ 46. Confucius disliked those who wailed in the open fields’. 47. (A son) who has not been in office should not presume to give away anything belonging to the family. If he should have to do so?, he ought to have the order of his father or elder brother for the act. 48. When the (ordinary) officers® are all entered, then (the chief mourner and all the others) fall to their leaping, morning and evening. 49. After the service on the conclusion of the twenty-fourth month of mourning, the plain white cap is assumed. In that month the service on leaving off mourning is performed, and after another month (the mourners) may take to their music‘. 50. The ruler may confer on any officer the small curtain (as a pall for his father’s coffin). * It was the rule to mourn in the open country for an acquaintance. See p. 134. There must have been some irregularity in the practice adverted to. * That is, supposing him to have been in office; though some suppose that the necessity might arise, even in the case of a son who had not been in office. * Of course the higher officers must also be there. This refers to the mourning rites for a ruler. “ See the note on page 130. It is difficult, notwithstanding all the references to it, to say definitely in what month the than sacrifice was performed. SECT. Il. PT. 1. THE THAN KUNG. 161 Section II. Part I.
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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