Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sze-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 his father), he had only one small carriage (with the offerings to be put into the grave'); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them, and a Great officer five. How can it be said that An-jze knew propriety ?’ 3ang-3ze replied, ‘ When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance of all rules.’ 5. On the death of the mother of Kwo K4o-jze, he asked 3ze-£ang, saying, ‘ At the interment, when (all) are at the grave, what should be the places of the men and of the women?’ 3ze-éang said, ‘At the mourning rites for Sze-thi King-sze, when the Master directed the ceremonies, the men stood with their faces to the west and the women stood with theirs to the east.’ ‘Ah!’ said the other, ‘that will not do;’ adding, ‘ All will be here to see these mourning rites of mine. Do you take the sole charge of them. Let the guests be the guests, while I (alone) act as the host. Let the women take their places behind the men, and all have their faces towards the west?.’ 1 See the note on paragraph 1, page 161. Amn-3ze was the chief minister of K Ai. 2 *The master’ here would seem to be Confucius; and yet he died before Sze-thit King-3ze. There are other difficulties in parts of the paragraph. 176 THE Lf xf. BK. It. 6. At the mourning for Md-po (her husband), King Kiang wailed for him in the daytime, and at that for Wan-po (her son), she wailed for him both in the daytime and the night. Confucius said, ‘She knows the rules of propriety?’ At the mourning for Wan-po, King Kiang (once) put her hand on the couch (where his body lay), and without wailing said, ‘Formerly, when I had this son, I thought that he would be a man of worth. (But) I never went with him to the court (to see his conduct there); and now that he is dead, of all his friends, the other ministers, there is no one that has shed tears for him, while the members of his harem all wail till they lose their voices. This son must have committed many lapses in his observance of the rules of propriety !’ 7. When the mother of At Khang-ze died, (her body was laid out with) her private clothes displayed. King Kiang (Khang-ze’s grand-uncle’s wife) said, ‘A wife does not dare to see her hus- ‘band’s parents without the ornament (of her upper robes); and there will be the guests from all quarters coming ;—why are her under-clothes displayed here?’ With this she ordered them to be removed.
2King Kiang (Khang-ze’s grand-uncle’s wife) said, ‘A wife does not dare to see her hus- ‘band’s parents without the ornament (of her upper robes); and there will be the guests from all quarters coming ;—why are her under-clothes displayed here?’ With this she ordered them to be removed. 8. Yd-sze and 3ze-yi were standing together when they saw (a mourner) giving all a child’s demonstrations of affection. Yd-jze said, ‘I have never understood this leaping in mourning, and. have long wished to do away with it. The sincere feeling (of sorrow) which appears here is right, (and. 1 It is said, ‘She mourned for her husband according to propriety ; for her son according to her feelings.’ SECT. Il. PT. 11. THE THAN KUNG. 177 should be sufficient).’ 3ze-y( replied, ‘In the rules of propriety, there are some intended to lessen the (display of) feeling, and there are others which purposely introduce things (to excite it), To give direct vent to the feeling and act it out as by a short cut is the way of the rude Zung and Tz. The method of the rules is not so. When a man rejoices, he looks pleased; when pleased, he thereon sings; when singing, he sways himself about ; swaying himself about, he proceeds to dancing; from dancing, he gets into a state of wild excitement?; that excitement goes on to distress; distress expresses itself in sighing; sighing is followed by beating the breast; and beating the breast by leaping. The observances to regulate all this are what are called the rules of propriety. ‘When a man dies, there arises a feeling of disgust (at the corpse), Its impotency goes on to make us revolt from it. On this account, there is the wrapping it in the shroud, and there are the curtains, plumes (and other ornaments of the coffin), to preserve men from that feeling of disgust. Immediately after death, the dried flesh and pickled meats are set out (by the side of the corpse). When the interment is about to take place, there are the things sent and offered (at the grave); and after the interment, there is the food presented (in the sacrifices of repose). The dead have never been seen to partake of these things. But from 1 Evidently there is a lacuna in the text here; there should be some mention of stamping. Many of the critics have seen this, especially the AAien-lung editors ; and various additions have been proposed by way of correction and supplement. [27] N 178 THE Lf xf. BK. If. the highest ages to the present they have never been neglected ;—all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.’
3[27] N 178 THE Lf xf. BK. If. the highest ages to the present they have never been neglected ;—all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.’ g. Wa made an incursion into Aan, destroying the (places of) sacrifice, and putting to death those who were suffering from a pestilence (which prevailed). When the army retired, and had left the territory, Pht, the Grand-administrator of Aan, was sent to the army (of Wa). Fd A2éi (king of Wd) said to his internuncius f, ‘ This fellow has much to say. Let us ask him a question.’ (Then, turning to the visitor), he said, ‘A campaign must have a name. What name do men give to this expedition?? The Grand-administrator said, ‘ Anciently, armies in their incursions and attacks did not hew down (trees about the) places of sacrifice; did not slay sufferers from pestilence; did not make captives of those whose hair was turning. But now, have not you in this campaign slain the sufferers from pestilence? Do they not call it the sick-killing expedition?’ The king rejoined, ‘If we give back your territory, and return our captives, what will you call it?’ The reply was, ‘O ruler and king, you came and punished the offences of our poor state. If the result of the campaign be that you now compassionate and forgive it, will the campaign be without its (proper) name? ?’ ‘ This incursion must be that mentioned in the 30 Awan under B.c. 494. Various corruptions and disruptions of the text of the paragraph have to be rectified, however; and the interpretation is otherwise difficult. . SECT. Il. PT. II. THE THAN KUNG, 179 10. Yen Ting’ deported himself skilfully during his mourning. Immediately after the death (of his father), he looked grave and restless, as if he were seeking for something, and could not find it. When the coffining had taken place, he looked expectant, as if he were following some one and could not get up with him. After the interment he looked sad, and as if, not getting his father to return (with him), he would wait for him’. 11. 3ze-Aang asked, saying, ‘The Book of History says, that K4o 3ung for three years did not speak ; and that when he did his words were received with joy’. Was it so?’ ung-nt replied, ‘Why should it not have been so? Anciently, on the demise of the son of Heaven, the king, his heir, left everything to the chief minister for three years.’
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.
1Sze-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 his father), he had only one small carriage (with the offerings to be put into the grave'); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them, and a Great officer five. How can it be said that An-jze knew propriety ?’ 3ang-3ze replied, ‘ When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance of all rules.’ 5. On the death of the mother of Kwo K4o-jze, he asked 3ze-£ang, saying, ‘ At the interment, when (all) are at the grave, what should be the places of the men and of the women?’ 3ze-éang said, ‘At the mourning rites for Sze-thi King-sze, when the Master directed the ceremonies, the men stood with their faces to the west and the women stood with theirs to the east.’ ‘Ah!’ said the other, ‘that will not do;’ adding, ‘ All will be here to see these mourning rites of mine. Do you take the sole charge of them. Let the guests be the guests, while I (alone) act as the host. Let the women take their places behind the men, and all have their faces towards the west?.’ 1 See the note on paragraph 1, page 161. Amn-3ze was the chief minister of K Ai. 2 *The master’ here would seem to be Confucius; and yet he died before Sze-thit King-3ze. There are other difficulties in parts of the paragraph. 176 THE Lf xf. BK. It. 6. At the mourning for Md-po (her husband), King Kiang wailed for him in the daytime, and at that for Wan-po (her son), she wailed for him both in the daytime and the night. Confucius said, ‘She knows the rules of propriety?’ At the mourning for Wan-po, King Kiang (once) put her hand on the couch (where his body lay), and without wailing said, ‘Formerly, when I had this son, I thought that he would be a man of worth. (But) I never went with him to the court (to see his conduct there); and now that he is dead, of all his friends, the other ministers, there is no one that has shed tears for him, while the members of his harem all wail till they lose their voices. This son must have committed many lapses in his observance of the rules of propriety !’ 7. When the mother of At Khang-ze died, (her body was laid out with) her private clothes displayed. King Kiang (Khang-ze’s grand-uncle’s wife) said, ‘A wife does not dare to see her hus- ‘band’s parents without the ornament (of her upper robes); and there will be the guests from all quarters coming ;—why are her under-clothes displayed here?’ With this she ordered them to be removed.
2King Kiang (Khang-ze’s grand-uncle’s wife) said, ‘A wife does not dare to see her hus- ‘band’s parents without the ornament (of her upper robes); and there will be the guests from all quarters coming ;—why are her under-clothes displayed here?’ With this she ordered them to be removed. 8. Yd-sze and 3ze-yi were standing together when they saw (a mourner) giving all a child’s demonstrations of affection. Yd-jze said, ‘I have never understood this leaping in mourning, and. have long wished to do away with it. The sincere feeling (of sorrow) which appears here is right, (and. 1 It is said, ‘She mourned for her husband according to propriety ; for her son according to her feelings.’ SECT. Il. PT. 11. THE THAN KUNG. 177 should be sufficient).’ 3ze-y( replied, ‘In the rules of propriety, there are some intended to lessen the (display of) feeling, and there are others which purposely introduce things (to excite it), To give direct vent to the feeling and act it out as by a short cut is the way of the rude Zung and Tz. The method of the rules is not so. When a man rejoices, he looks pleased; when pleased, he thereon sings; when singing, he sways himself about ; swaying himself about, he proceeds to dancing; from dancing, he gets into a state of wild excitement?; that excitement goes on to distress; distress expresses itself in sighing; sighing is followed by beating the breast; and beating the breast by leaping. The observances to regulate all this are what are called the rules of propriety. ‘When a man dies, there arises a feeling of disgust (at the corpse), Its impotency goes on to make us revolt from it. On this account, there is the wrapping it in the shroud, and there are the curtains, plumes (and other ornaments of the coffin), to preserve men from that feeling of disgust. Immediately after death, the dried flesh and pickled meats are set out (by the side of the corpse). When the interment is about to take place, there are the things sent and offered (at the grave); and after the interment, there is the food presented (in the sacrifices of repose). The dead have never been seen to partake of these things. But from 1 Evidently there is a lacuna in the text here; there should be some mention of stamping. Many of the critics have seen this, especially the AAien-lung editors ; and various additions have been proposed by way of correction and supplement. [27] N 178 THE Lf xf. BK. If. the highest ages to the present they have never been neglected ;—all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.’
3[27] N 178 THE Lf xf. BK. If. the highest ages to the present they have never been neglected ;—all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.’ g. Wa made an incursion into Aan, destroying the (places of) sacrifice, and putting to death those who were suffering from a pestilence (which prevailed). When the army retired, and had left the territory, Pht, the Grand-administrator of Aan, was sent to the army (of Wa). Fd A2éi (king of Wd) said to his internuncius f, ‘ This fellow has much to say. Let us ask him a question.’ (Then, turning to the visitor), he said, ‘A campaign must have a name. What name do men give to this expedition?? The Grand-administrator said, ‘ Anciently, armies in their incursions and attacks did not hew down (trees about the) places of sacrifice; did not slay sufferers from pestilence; did not make captives of those whose hair was turning. But now, have not you in this campaign slain the sufferers from pestilence? Do they not call it the sick-killing expedition?’ The king rejoined, ‘If we give back your territory, and return our captives, what will you call it?’ The reply was, ‘O ruler and king, you came and punished the offences of our poor state. If the result of the campaign be that you now compassionate and forgive it, will the campaign be without its (proper) name? ?’ ‘ This incursion must be that mentioned in the 30 Awan under B.c. 494. Various corruptions and disruptions of the text of the paragraph have to be rectified, however; and the interpretation is otherwise difficult. . SECT. Il. PT. II. THE THAN KUNG, 179 10. Yen Ting’ deported himself skilfully during his mourning. Immediately after the death (of his father), he looked grave and restless, as if he were seeking for something, and could not find it. When the coffining had taken place, he looked expectant, as if he were following some one and could not get up with him. After the interment he looked sad, and as if, not getting his father to return (with him), he would wait for him’. 11. 3ze-Aang asked, saying, ‘The Book of History says, that K4o 3ung for three years did not speak ; and that when he did his words were received with joy’. Was it so?’ ung-nt replied, ‘Why should it not have been so? Anciently, on the demise of the son of Heaven, the king, his heir, left everything to the chief minister for three years.’
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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