Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1467-431. 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. 2 That is, the prince went up to the hall by the steps on the east, set apart for the use of the master and father of the house. But the ruler was master everywhere in his state, as the king was in his kingdom. An error prevailed on this matter, and 3ze-y( took the opportunity to correct it. * That is, she had gone from the royal court to Lf, and been married thence under the superintendence of the marquis of that state, who also was of the royal surname. This was a usual practice in the marriage of kings’ daughters; and it was on this account the lord of the officiating state wore mourning for them. The relationship assigned in the next clause is wrong; and so would have been the mourning mentioned, if it had been correct. 166 THE Lf xt. BK. II. losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.’ Khung-r reported the words to his maternal uncle Fan, who said, ‘ My son, decline the proffer. Anexile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told ? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct ? Decline the proffer, my son.’ On this the prince replied to his visitor :—‘ The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him ;—this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler’s righteous regard?’ With this he laid his head to the ground, but did not bow (to the visitor) ; wailed and then arose, and after he had risen did not enter into any private conversation with him. 3ze-hsien reported the execution of his commission to duke M4, who said, ‘ Truly virtuous is this prince Ahung-r. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father’s successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how SECT. Il. PT. 1. THE THAN KUNG. 167 he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain ?.’ 20. The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of King Kiang for Md-po?.
2167 he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain ?.’ 20. The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of King Kiang for Md-po?. 21. The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being *. 22. Calling (the soul) back is the way in which love receives its consummation, and has in it the mind which is expressed by prayer. The looking for it to return from the dark region is a way of seeking for it among the spiritual beings. The turning the face to the north springs from the idea of its being in the dark region. 23. Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement). ? Fully to understand this paragraph, one must know more particulars of the history of Kfung-r, and his relations with his father and the duke of A/in, than can be given here in a note. He became the ablest of the five chiefs of the KAun XAiQ period. ? This was a prudish action of the young widow, but it changed an old custom and introduced a new one. * This has respect to the modifications adopted in regulating the mourning rites for parents. 168 THE Li xf. BK. I. 24. Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used. 25. The inscription! forms a banner to the eye of fancy. Because (the person of) the deceased can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. 26. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Au, it was removed }. 27. The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts
3Under the Yin dynasty the former was still kept. Under the Au, it was removed }. 27. The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts 1 This inscription contained the surname, name, and rank of the deceased. It was at first written, I suppose, on a strip of silk, and fastened up under the eaves above the steps on the east. In the meantime a tablet of wood called Ahung, the first character in the next paragraph, and for which I have given ‘The first tablet for the spirit,’ was prepared. The inscription was transferred to it, and it was set up on or by the coffin, now having the body in it, and by and by it was removed to the east of the coffin pit, where it remained till after the interment. The observances in this paragraph and the next remain substantially the same at the present day. ‘The bier,’ writes Wang Théo, ‘is placed in the apartment, and the tablet with the inscription, as a resting-place for the spirit, is set up, while the offerings are set forth near it morning and evening. After the interment this tablet is burned, and the permanent tablet (ii +) is made, before which the offerings are presented at the family sacrifices from generation to generation. Thus “the dead are served as the living have been.”’ SECT, I. PT. I. THE THAN KUNG. 169 of the living are full of unaffected sorrow. It is only in the sacrifices (subsequent to the interment), that the principal mourner does his utmost (in the way of ornament). Does he know that the spirit will enjoy (his offerings)? He is guided only by his pure and reverent heart. 28. Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them. 29. Baring the shoulders and binding up the hair (with the band of sackcloth) are changes, (showing) the excited feeling which is a change in the grief. The removal of the (usual) ornaments and elegancies (of dress) has manifold expression, but this baring of the shoulders and the sackcloth band are the chief. But now the shoulders are quite bared, and anon they are covered (with a thin’ garment) ;— marking gradations in the grief. 30. At the interment they used the cap of plain white (silk), and the headband of dolichos fibre; thinking these more suitable for their intercourse with (the departed) now in their spirit-state. The feeling of reverence had now arisen. The people of Kau use the pien cap at interments; those of Yin used the hsii?. 1 The ‘Three Rituals Explained’ (= me 3H FE), ch. 238, give the figures of these caps thus :— The hst The pien ff ~ 17OoO THE Li xt. BK. Il, 31. The gruel of the chief mourner (the son), the presiding wife’, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill.
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.
1467-431. 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. 2 That is, the prince went up to the hall by the steps on the east, set apart for the use of the master and father of the house. But the ruler was master everywhere in his state, as the king was in his kingdom. An error prevailed on this matter, and 3ze-y( took the opportunity to correct it. * That is, she had gone from the royal court to Lf, and been married thence under the superintendence of the marquis of that state, who also was of the royal surname. This was a usual practice in the marriage of kings’ daughters; and it was on this account the lord of the officiating state wore mourning for them. The relationship assigned in the next clause is wrong; and so would have been the mourning mentioned, if it had been correct. 166 THE Lf xt. BK. II. losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.’ Khung-r reported the words to his maternal uncle Fan, who said, ‘ My son, decline the proffer. Anexile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told ? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct ? Decline the proffer, my son.’ On this the prince replied to his visitor :—‘ The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him ;—this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler’s righteous regard?’ With this he laid his head to the ground, but did not bow (to the visitor) ; wailed and then arose, and after he had risen did not enter into any private conversation with him. 3ze-hsien reported the execution of his commission to duke M4, who said, ‘ Truly virtuous is this prince Ahung-r. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father’s successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how SECT. Il. PT. 1. THE THAN KUNG. 167 he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain ?.’ 20. The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of King Kiang for Md-po?.
2167 he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain ?.’ 20. The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of King Kiang for Md-po?. 21. The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being *. 22. Calling (the soul) back is the way in which love receives its consummation, and has in it the mind which is expressed by prayer. The looking for it to return from the dark region is a way of seeking for it among the spiritual beings. The turning the face to the north springs from the idea of its being in the dark region. 23. Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement). ? Fully to understand this paragraph, one must know more particulars of the history of Kfung-r, and his relations with his father and the duke of A/in, than can be given here in a note. He became the ablest of the five chiefs of the KAun XAiQ period. ? This was a prudish action of the young widow, but it changed an old custom and introduced a new one. * This has respect to the modifications adopted in regulating the mourning rites for parents. 168 THE Li xf. BK. I. 24. Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used. 25. The inscription! forms a banner to the eye of fancy. Because (the person of) the deceased can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. 26. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Au, it was removed }. 27. The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts
3Under the Yin dynasty the former was still kept. Under the Au, it was removed }. 27. The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts 1 This inscription contained the surname, name, and rank of the deceased. It was at first written, I suppose, on a strip of silk, and fastened up under the eaves above the steps on the east. In the meantime a tablet of wood called Ahung, the first character in the next paragraph, and for which I have given ‘The first tablet for the spirit,’ was prepared. The inscription was transferred to it, and it was set up on or by the coffin, now having the body in it, and by and by it was removed to the east of the coffin pit, where it remained till after the interment. The observances in this paragraph and the next remain substantially the same at the present day. ‘The bier,’ writes Wang Théo, ‘is placed in the apartment, and the tablet with the inscription, as a resting-place for the spirit, is set up, while the offerings are set forth near it morning and evening. After the interment this tablet is burned, and the permanent tablet (ii +) is made, before which the offerings are presented at the family sacrifices from generation to generation. Thus “the dead are served as the living have been.”’ SECT, I. PT. I. THE THAN KUNG. 169 of the living are full of unaffected sorrow. It is only in the sacrifices (subsequent to the interment), that the principal mourner does his utmost (in the way of ornament). Does he know that the spirit will enjoy (his offerings)? He is guided only by his pure and reverent heart. 28. Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them. 29. Baring the shoulders and binding up the hair (with the band of sackcloth) are changes, (showing) the excited feeling which is a change in the grief. The removal of the (usual) ornaments and elegancies (of dress) has manifold expression, but this baring of the shoulders and the sackcloth band are the chief. But now the shoulders are quite bared, and anon they are covered (with a thin’ garment) ;— marking gradations in the grief. 30. At the interment they used the cap of plain white (silk), and the headband of dolichos fibre; thinking these more suitable for their intercourse with (the departed) now in their spirit-state. The feeling of reverence had now arisen. The people of Kau use the pien cap at interments; those of Yin used the hsii?. 1 The ‘Three Rituals Explained’ (= me 3H FE), ch. 238, give the figures of these caps thus :— The hst The pien ff ~ 17OoO THE Li xt. BK. Il, 31. The gruel of the chief mourner (the son), the presiding wife’, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill.
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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