Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. 1. (At the funeral of) a ruler’s eldest son by his acknowledged wife, who has died under age, there are three (small) carriages (with the flesh of sacrifice to be put in the grave). At that of an eldest son by one of his concubines, dying under age, there is one such carriage; as at the funeral of the eldest rightful son of a Great officer in the same circumstances }. 2. At the mourning rites for a feudal lord, his chief officers who had received their appointments directly from him, carried their staffs. 3. When a Great officer of a state was about to be buried, its ruler (went to) condole with (his son) in the hall where the coffin was. When it was 1 This refers to a strange custom which was practised at the burial of men of rank, or of others who were treated as such, as in the cases here. ‘The carriages employed in it,’ says Ying-t4, ‘were very small. When the funeral car was about to set off from the temple, and all to be done at the grave was arranged, they took portions of the bodies which had supplied the offerings put down by the coffin, broke them in small pieces, wrapped them up, and placed them in these carriages, to be conveyed after the car. At the grave the little bundles were placed one by one, inside the outer shell at its four corners. The number of these small carriages varied according to the rank of the deceased. We shall find the practice mentioned again and again. It is not easy for a foreigner fully to understand it, and I have found great haziness in the attempts of native scholars to explain it. ‘The eldest sons’ would have died between sixteen and nineteen, (27) M 162 THE Lf xf. BK. If, being taken out, he ordered some one to draw the (bier-carriage) for him. This moved on for three paces and stopped ; inall for three times; after which the ruler retired. The same proceeding was gone through, when the bier entered the ancestral temple, and also at the place of (special) grief}. 4. Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states). 5. When At Wd-3ze was lying ill in his chamber, Kido K0 entered and appeared before him without taking off the mourning with its even edges (which he happened to wear). ‘ This practice,’ said he, ‘has nearly fallen into disuse. But it is only at the gate of the ruler that an officer should take off such mourning as I have on.’ Wd-jze replied, ‘Is it not good that you should act thus?? A superior man illustrates the smallest points (of propriety).’ At the mourning rites for Wa-jze, 3ang Tien leant against his gate and sang* 6. If a Great officer pay a visit of condolence 1 Where visitors had been lodged during the mourning rites, outside the great gate.
2A superior man illustrates the smallest points (of propriety).’ At the mourning rites for Wa-jze, 3ang Tien leant against his gate and sang* 6. If a Great officer pay a visit of condolence 1 Where visitors had been lodged during the mourning rites, outside the great gate. * WA-3ze was the posthumous title of Xi-sun Suh, the principal minister of LQ in the time of duke Hsiang (3.c. 572-543). He was arrogant, and made other officers pay to him the same observances as to the ruler; but he was constrained to express his approval of the bold rectitude of Xiao. 5 This is added by the writer, and implies a condemnation of 34ng Tien, who did not know how to temper his censure of the minister, as Kido Kft had done. But there must be an error in the passage. Tien (the father of 3ang Shin) could have been but a boy when Wi-3ze died. SECT. II. PT. I. THE THAN KUNG. 163 (to an ordinary officer), and he arrive when (the latter) is occupied with the business of the occasion, an apology is made (for not coming to the gate to receive him). 7. When one has paid a visit of condolence, he should not on the same day show manifestations of joy}. 8. A wife should not go beyond the boundaries of the state on a visit of condolence. g. On the day when he has made a visit of condolence, one should not drink spirits nor eat flesh. 10. When one pays a visit of condolence, and the arrangements for the funeral are going on, he should take hold of the ropes (attached to the car). Those who follow to the grave should take hold of those attached to the coffin. 11. During the mourning rites, if the ruler send a message of condolence, there must be some one to acknowledge it, by bowing to the messenger. A friend, or neighbour, or even a temporary resident in the house, may perform the duty. The message is announced in the words:—‘ Our unworthy ruler wishes to take part in your (sad) business.’ The chief mourner responds :—‘ We ac- knowledge your presence with his message *.’ 12, When a ruler meets a bier on the way, he must send some one to present his condolences (to the chief mourner). 1 Or it may be, ‘should not have music ;’ toning one of the characters differently. 2 It is supposed that the deceased had left no son to preside at the mourning rites, M 2 164 THE Lf xf. BK. IT, 13. At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences 1.
32 It is supposed that the deceased had left no son to preside at the mourning rites, M 2 164 THE Lf xf. BK. IT, 13. At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences 1. 14. On the death of his wife’s brother who was the successor of their father, (the husband) should wail for him in (the court of) the principal chamber?. He should appoint his (own) son to preside (on the occasion). With breast unbared and wearing the cincture instead of the cap, he wails and leaps. When he enters on the right side of the gate, he should make some one stand outside it, to inform comers of the occasion of the wailing ; and those who were intimate (with the deceased) will enter and wail. If his own father be in the house, the wailing should take place (before) his wife’s chamber. If (the deceased) were not the successor of his father, the wailing should take place before a different chamber. 15. If a man have the coffin of a parent in his hall, and hear of mourning going on for a cousin of the same surname at a distance, he wails for him in a side apartment. If there be no such apartment, he should wail in the court on the right of the gate. If the deceased’s body be in the same state, he should go to the place, and wail for him there. 16. When 3ze-dang died, 34ng-3ze was in mourning for his mother, and went in his mourning dress 1 But if there be no son by the wife proper, the oldest son by an inferior wife may receive the condolences. See the K/ien-lung editors in loc. * For some reason or other he has not gone to the house of the deceased, to wail for him there. SECT, II. PT. I. THE THAN KUNG. 165 to wail for him. Some one said, ‘That dress of sackcloth with its even edges is not proper for a visit of condolence.’ 3ang-yze replied, ‘Am I condoling (with the living) ?’ 17. At the mourning rites for YO Zo, duke Tao! came to condole. 3ze-yf received him, and introduced him by (the steps on) the left’. 18, When the news was sent from At of the mourning for the king’s daughter who had been married to the marquis, duke A wang of LQ wore the nine months’ mourning for her. Some have said, ‘She was married from LQ’; therefore he wore the same mourning for her as for a sister of his own.’ Others have said, ‘She was his mother’s mother, and therefore he wore it.’ 19. At the mourning rites for duke Hsien of 3in, duke Ma of Adin sent a messenger to present his condolences to Hsien’s son Kung-r (who was then an exile), and to add this message :—‘I have heard that a time like this is specially adapted to the 1 B.c. 467-431. YQ Zo had been a disciple of Confucius, and here we find the greater follower of the sage, 3ze-yQ, present and assisting at the mourning rites for him.
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.
1This 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. 1. (At the funeral of) a ruler’s eldest son by his acknowledged wife, who has died under age, there are three (small) carriages (with the flesh of sacrifice to be put in the grave). At that of an eldest son by one of his concubines, dying under age, there is one such carriage; as at the funeral of the eldest rightful son of a Great officer in the same circumstances }. 2. At the mourning rites for a feudal lord, his chief officers who had received their appointments directly from him, carried their staffs. 3. When a Great officer of a state was about to be buried, its ruler (went to) condole with (his son) in the hall where the coffin was. When it was 1 This refers to a strange custom which was practised at the burial of men of rank, or of others who were treated as such, as in the cases here. ‘The carriages employed in it,’ says Ying-t4, ‘were very small. When the funeral car was about to set off from the temple, and all to be done at the grave was arranged, they took portions of the bodies which had supplied the offerings put down by the coffin, broke them in small pieces, wrapped them up, and placed them in these carriages, to be conveyed after the car. At the grave the little bundles were placed one by one, inside the outer shell at its four corners. The number of these small carriages varied according to the rank of the deceased. We shall find the practice mentioned again and again. It is not easy for a foreigner fully to understand it, and I have found great haziness in the attempts of native scholars to explain it. ‘The eldest sons’ would have died between sixteen and nineteen, (27) M 162 THE Lf xf. BK. If, being taken out, he ordered some one to draw the (bier-carriage) for him. This moved on for three paces and stopped ; inall for three times; after which the ruler retired. The same proceeding was gone through, when the bier entered the ancestral temple, and also at the place of (special) grief}. 4. Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states). 5. When At Wd-3ze was lying ill in his chamber, Kido K0 entered and appeared before him without taking off the mourning with its even edges (which he happened to wear). ‘ This practice,’ said he, ‘has nearly fallen into disuse. But it is only at the gate of the ruler that an officer should take off such mourning as I have on.’ Wd-jze replied, ‘Is it not good that you should act thus?? A superior man illustrates the smallest points (of propriety).’ At the mourning rites for Wa-jze, 3ang Tien leant against his gate and sang* 6. If a Great officer pay a visit of condolence 1 Where visitors had been lodged during the mourning rites, outside the great gate.
2A superior man illustrates the smallest points (of propriety).’ At the mourning rites for Wa-jze, 3ang Tien leant against his gate and sang* 6. If a Great officer pay a visit of condolence 1 Where visitors had been lodged during the mourning rites, outside the great gate. * WA-3ze was the posthumous title of Xi-sun Suh, the principal minister of LQ in the time of duke Hsiang (3.c. 572-543). He was arrogant, and made other officers pay to him the same observances as to the ruler; but he was constrained to express his approval of the bold rectitude of Xiao. 5 This is added by the writer, and implies a condemnation of 34ng Tien, who did not know how to temper his censure of the minister, as Kido Kft had done. But there must be an error in the passage. Tien (the father of 3ang Shin) could have been but a boy when Wi-3ze died. SECT. II. PT. I. THE THAN KUNG. 163 (to an ordinary officer), and he arrive when (the latter) is occupied with the business of the occasion, an apology is made (for not coming to the gate to receive him). 7. When one has paid a visit of condolence, he should not on the same day show manifestations of joy}. 8. A wife should not go beyond the boundaries of the state on a visit of condolence. g. On the day when he has made a visit of condolence, one should not drink spirits nor eat flesh. 10. When one pays a visit of condolence, and the arrangements for the funeral are going on, he should take hold of the ropes (attached to the car). Those who follow to the grave should take hold of those attached to the coffin. 11. During the mourning rites, if the ruler send a message of condolence, there must be some one to acknowledge it, by bowing to the messenger. A friend, or neighbour, or even a temporary resident in the house, may perform the duty. The message is announced in the words:—‘ Our unworthy ruler wishes to take part in your (sad) business.’ The chief mourner responds :—‘ We ac- knowledge your presence with his message *.’ 12, When a ruler meets a bier on the way, he must send some one to present his condolences (to the chief mourner). 1 Or it may be, ‘should not have music ;’ toning one of the characters differently. 2 It is supposed that the deceased had left no son to preside at the mourning rites, M 2 164 THE Lf xf. BK. IT, 13. At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences 1.
32 It is supposed that the deceased had left no son to preside at the mourning rites, M 2 164 THE Lf xf. BK. IT, 13. At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences 1. 14. On the death of his wife’s brother who was the successor of their father, (the husband) should wail for him in (the court of) the principal chamber?. He should appoint his (own) son to preside (on the occasion). With breast unbared and wearing the cincture instead of the cap, he wails and leaps. When he enters on the right side of the gate, he should make some one stand outside it, to inform comers of the occasion of the wailing ; and those who were intimate (with the deceased) will enter and wail. If his own father be in the house, the wailing should take place (before) his wife’s chamber. If (the deceased) were not the successor of his father, the wailing should take place before a different chamber. 15. If a man have the coffin of a parent in his hall, and hear of mourning going on for a cousin of the same surname at a distance, he wails for him in a side apartment. If there be no such apartment, he should wail in the court on the right of the gate. If the deceased’s body be in the same state, he should go to the place, and wail for him there. 16. When 3ze-dang died, 34ng-3ze was in mourning for his mother, and went in his mourning dress 1 But if there be no son by the wife proper, the oldest son by an inferior wife may receive the condolences. See the K/ien-lung editors in loc. * For some reason or other he has not gone to the house of the deceased, to wail for him there. SECT, II. PT. I. THE THAN KUNG. 165 to wail for him. Some one said, ‘That dress of sackcloth with its even edges is not proper for a visit of condolence.’ 3ang-yze replied, ‘Am I condoling (with the living) ?’ 17. At the mourning rites for YO Zo, duke Tao! came to condole. 3ze-yf received him, and introduced him by (the steps on) the left’. 18, When the news was sent from At of the mourning for the king’s daughter who had been married to the marquis, duke A wang of LQ wore the nine months’ mourning for her. Some have said, ‘She was married from LQ’; therefore he wore the same mourning for her as for a sister of his own.’ Others have said, ‘She was his mother’s mother, and therefore he wore it.’ 19. At the mourning rites for duke Hsien of 3in, duke Ma of Adin sent a messenger to present his condolences to Hsien’s son Kung-r (who was then an exile), and to add this message :—‘I have heard that a time like this is specially adapted to the 1 B.c. 467-431. YQ Zo had been a disciple of Confucius, and here we find the greater follower of the sage, 3ze-yQ, present and assisting at the mourning rites for him.
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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