Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1238, 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. 32. On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) ; —returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber ;—returning to the place where he received his nourishment. 33- Condolences should be presented (to the son) when he returns (from the grave) and is wailing, at which time his grief is at its height. He has returned, and (his father) is not to be seen; he feels that he has lost him. (His grief is) then most intense. Under the Yin, they presented condolences immediately at the grave; under the K4u, when the son had returned and was wailing. Confucius said, ‘ Yin was too blunt; I follow Au.’ 34. To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties :—because (the dead) go to the dark region. 35. When the coffin has been let down into the grave, the chief mourner presents the (ruler’s) gifts (to the dead in the grave *), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose * to him who is to personate the departed. 1 This would be the wife of the deceased, or the wife of his son. ? These were some rolls of purplish silks, sent by the ruler as his parting gifts, when the hearse-car reached the city gate on its way to the grave. * Where was the spirit of the departed now? The bones and SECT. Il, PT. I. THE THAN KUNG. 171 36. When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave'. They return, and at midday the sacrifice of repose is offered °. 37. The sacrifice is offered on the day of interment; they cannot bear that the departed should be left a single day (without a place to rest in). 38. On that day the offerings, (previously) set forth (by the coffin), are exchanged for the sacrifice of repose. The (continuous) wailing is ended, and they say, ‘ The business is finished.’ 39. On that day the sacrifices of mourning were exchanged for one of joy. The next day the service of placing the spirit-tablet of the departed next to that of his grandfather was performed. 40. The change to an auspicious sacrifice took place on that day, and the placing the tablet in its place on the day succeeding :—(the son) was unable flesh had returned to the dust, but the soul-spirit might be any- where (749 =} B0 Ar HR Z [= FB). To afford it a rest- ing-place, the permanent tablet was now put in the shrine, and this sacrifice of repose (5 [= ¥) 2%) was offered, so that the
2To afford it a rest- ing-place, the permanent tablet was now put in the shrine, and this sacrifice of repose (5 [= ¥) 2%) was offered, so that the son might be able to think that his father was never far from him. For a father of course the personator was a male; for a mother, a female ; but there are doubts on this point. ' For the spirit of the ground. 7 If the grave were too far distant to allow all this to be transacted before midday, then the sacrifice was performed in the chamber where the coffin had rested. So says Wang Thao on the authority of Zin Yi-shang (4: V4 @), 172 THE Lf xi. BK. 11, to bear that (the spirit of the departed) should be a single day without a resting-place. 41. Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the A4u, when the (continuous) wailing was over. Confucius approved the practice of Yin. 42. When a ruler went to the mourning rites for a minister, he took with him a sorcerer with a peachwand, an officer of prayer with his reed-(brush), and a lance-bearer,—disliking (the presence of death), and to make his appearance different from (what it was at any affair of) life’. In the mourning rites it is death that is dealt with, and the ancient kings felt it difficult to speak of this*. 43. The ceremony in the mourning rites of (the . coffined corpse) appearing in the court (of the ances- tral temple) is in accordance with the filial heart of the deceased. He is (supposed to be) grieved at leaving his chamber, and therefore he is brought to the temple of his fathers, and then (the coffin) goes on its way. Under the Yin, the body was thus presented and then coffined in the temple; under the Au the interment followed immediately after its presentation (in the coffin). 44. Confucius said, ‘He who made the vessels 1 When visiting a minister when alive, the ruler was accompanied by the lance-bearer, but not by those other officers ;—there was the difference between life and death. 7 I suspect that the sorcerer and exorcist were ancient superstitions, not established by the former kings, but with which they did not care to interfere by saying anything about them. SECT. Il. PT. If. THE THAN KUNG. ~ 173 which are so (only) in imagination, knew the principles underlying the mourning rites. They were complete (to all appearance), and yet could not be used. Alas! if for the dead they had used the vessels of the living, would there not have been a danger of this leading to the interment of the living with the dead ?’ 45. They were called ‘vessels in imagination,’ (the dead) being thus treated as spiritual intelligences. From of old there were the carriages of clay and the figures of straw,—in accordance with the idea in these vessels in imagination. Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent.—Was there not a danger of its leading to the use of (living) men?
3Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent.—Was there not a danger of its leading to the use of (living) men? Part II. 1. Duke Mf! asked 3ze-sze whether it was the way of antiquity for a retired officer still to wear the mourning for his old ruler. ‘Princes of old,’ was the reply, ‘advanced men and dismissed them equally according to the rules of propriety; and hence there was that rule about still wearing mourning for the old ruler. But nowadays princes advance men as if they were going to take them on their knees, and dismiss them as if they were going to push them into an abyss. Is it not good if (men so treated) do not head rebellion? How should there be the observance of that rule about still wearing mourning (for old rulers) ?’ 1 Of LQ, B.c. 409-377. 174 , THE Lf xt. BK. IT. 2. At the mourning rites for duke T4o', Xi K4o-3ze asked Mang ing-3ze what they should eat (to show their grief) for the ruler. ing-sze replied, ‘To eat gruel is the general rule for all the kingdom.’ (The other said), ‘It is known throughout the four quarters that we three ministers? have not been able to live in harmony with the ducal house. I could by an effort make myself emaciated; but would it not make men doubt whether I was doing so in sincerity? I will eat rice as usual.’ 3. When Sze-thi Xing-sze of Wei died, 3ze-hsia made a visit of condolence (to his house); and, though the chief mourner had not completed the slight dressing (of the corpse), he went in the headband and robe of mourning. 3ze-yQ paid a similar visit; and, when the chief mourner had completed the slight dressing, he went out, put on the bands, returned and wailed. 3ze-hsia said to him, ‘ Did you ever hear (that) that (was the proper method to observe)?’ ‘I heard the Master say,’ was the reply, ‘that until the chief mourner had changed his dress, one should not assume the mourning bands®*.’ 4. 3&ng-ze said, ‘An-3ze may be said to have known well the rules of propriety ;—he was humble and reverent.’ Yi Zo said, ‘An-3ze wore the same (robe of) fox-fur for thirty years. (At the burial of 1 B.c. 467-431. 2 The heads of the Kung-sun, Shf-sun, and Xi-sun families ; whose power Confucius had tried in vain to break. * In this case 3ze-yf was correct, according to rule, following the example of the chief mourner. Sze-th was a name of office, —the ministry of Instruction; but it had become in this case the family name; from some ancestor of King-3ze, who had been minister of Instruction. SECT. Il, PT. II. THE THAN KUNG. 175
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.
1238, 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. 32. On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) ; —returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber ;—returning to the place where he received his nourishment. 33- Condolences should be presented (to the son) when he returns (from the grave) and is wailing, at which time his grief is at its height. He has returned, and (his father) is not to be seen; he feels that he has lost him. (His grief is) then most intense. Under the Yin, they presented condolences immediately at the grave; under the K4u, when the son had returned and was wailing. Confucius said, ‘ Yin was too blunt; I follow Au.’ 34. To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties :—because (the dead) go to the dark region. 35. When the coffin has been let down into the grave, the chief mourner presents the (ruler’s) gifts (to the dead in the grave *), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose * to him who is to personate the departed. 1 This would be the wife of the deceased, or the wife of his son. ? These were some rolls of purplish silks, sent by the ruler as his parting gifts, when the hearse-car reached the city gate on its way to the grave. * Where was the spirit of the departed now? The bones and SECT. Il, PT. I. THE THAN KUNG. 171 36. When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave'. They return, and at midday the sacrifice of repose is offered °. 37. The sacrifice is offered on the day of interment; they cannot bear that the departed should be left a single day (without a place to rest in). 38. On that day the offerings, (previously) set forth (by the coffin), are exchanged for the sacrifice of repose. The (continuous) wailing is ended, and they say, ‘ The business is finished.’ 39. On that day the sacrifices of mourning were exchanged for one of joy. The next day the service of placing the spirit-tablet of the departed next to that of his grandfather was performed. 40. The change to an auspicious sacrifice took place on that day, and the placing the tablet in its place on the day succeeding :—(the son) was unable flesh had returned to the dust, but the soul-spirit might be any- where (749 =} B0 Ar HR Z [= FB). To afford it a rest- ing-place, the permanent tablet was now put in the shrine, and this sacrifice of repose (5 [= ¥) 2%) was offered, so that the
2To afford it a rest- ing-place, the permanent tablet was now put in the shrine, and this sacrifice of repose (5 [= ¥) 2%) was offered, so that the son might be able to think that his father was never far from him. For a father of course the personator was a male; for a mother, a female ; but there are doubts on this point. ' For the spirit of the ground. 7 If the grave were too far distant to allow all this to be transacted before midday, then the sacrifice was performed in the chamber where the coffin had rested. So says Wang Thao on the authority of Zin Yi-shang (4: V4 @), 172 THE Lf xi. BK. 11, to bear that (the spirit of the departed) should be a single day without a resting-place. 41. Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the A4u, when the (continuous) wailing was over. Confucius approved the practice of Yin. 42. When a ruler went to the mourning rites for a minister, he took with him a sorcerer with a peachwand, an officer of prayer with his reed-(brush), and a lance-bearer,—disliking (the presence of death), and to make his appearance different from (what it was at any affair of) life’. In the mourning rites it is death that is dealt with, and the ancient kings felt it difficult to speak of this*. 43. The ceremony in the mourning rites of (the . coffined corpse) appearing in the court (of the ances- tral temple) is in accordance with the filial heart of the deceased. He is (supposed to be) grieved at leaving his chamber, and therefore he is brought to the temple of his fathers, and then (the coffin) goes on its way. Under the Yin, the body was thus presented and then coffined in the temple; under the Au the interment followed immediately after its presentation (in the coffin). 44. Confucius said, ‘He who made the vessels 1 When visiting a minister when alive, the ruler was accompanied by the lance-bearer, but not by those other officers ;—there was the difference between life and death. 7 I suspect that the sorcerer and exorcist were ancient superstitions, not established by the former kings, but with which they did not care to interfere by saying anything about them. SECT. Il. PT. If. THE THAN KUNG. ~ 173 which are so (only) in imagination, knew the principles underlying the mourning rites. They were complete (to all appearance), and yet could not be used. Alas! if for the dead they had used the vessels of the living, would there not have been a danger of this leading to the interment of the living with the dead ?’ 45. They were called ‘vessels in imagination,’ (the dead) being thus treated as spiritual intelligences. From of old there were the carriages of clay and the figures of straw,—in accordance with the idea in these vessels in imagination. Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent.—Was there not a danger of its leading to the use of (living) men?
3Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent.—Was there not a danger of its leading to the use of (living) men? Part II. 1. Duke Mf! asked 3ze-sze whether it was the way of antiquity for a retired officer still to wear the mourning for his old ruler. ‘Princes of old,’ was the reply, ‘advanced men and dismissed them equally according to the rules of propriety; and hence there was that rule about still wearing mourning for the old ruler. But nowadays princes advance men as if they were going to take them on their knees, and dismiss them as if they were going to push them into an abyss. Is it not good if (men so treated) do not head rebellion? How should there be the observance of that rule about still wearing mourning (for old rulers) ?’ 1 Of LQ, B.c. 409-377. 174 , THE Lf xt. BK. IT. 2. At the mourning rites for duke T4o', Xi K4o-3ze asked Mang ing-3ze what they should eat (to show their grief) for the ruler. ing-sze replied, ‘To eat gruel is the general rule for all the kingdom.’ (The other said), ‘It is known throughout the four quarters that we three ministers? have not been able to live in harmony with the ducal house. I could by an effort make myself emaciated; but would it not make men doubt whether I was doing so in sincerity? I will eat rice as usual.’ 3. When Sze-thi Xing-sze of Wei died, 3ze-hsia made a visit of condolence (to his house); and, though the chief mourner had not completed the slight dressing (of the corpse), he went in the headband and robe of mourning. 3ze-yQ paid a similar visit; and, when the chief mourner had completed the slight dressing, he went out, put on the bands, returned and wailed. 3ze-hsia said to him, ‘ Did you ever hear (that) that (was the proper method to observe)?’ ‘I heard the Master say,’ was the reply, ‘that until the chief mourner had changed his dress, one should not assume the mourning bands®*.’ 4. 3&ng-ze said, ‘An-3ze may be said to have known well the rules of propriety ;—he was humble and reverent.’ Yi Zo said, ‘An-3ze wore the same (robe of) fox-fur for thirty years. (At the burial of 1 B.c. 467-431. 2 The heads of the Kung-sun, Shf-sun, and Xi-sun families ; whose power Confucius had tried in vain to break. * In this case 3ze-yf was correct, according to rule, following the example of the chief mourner. Sze-th was a name of office, —the ministry of Instruction; but it had become in this case the family name; from some ancestor of King-3ze, who had been minister of Instruction. SECT. Il, PT. II. THE THAN KUNG. 175
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.
No commentary for this page.