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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Was 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.’ 12. When Kih TA4o-yze died‘, before he was buried, duke Phing was (one day) drinking along with the music-master Kwang and Lt Thido. The bells struck up; and when Td Khwai, who was coming in from outside, heard them, he said, ‘Where is the music?’ Being told that it was in the (principal) apartment, he entered it; and having ascended the steps one by one, he poured outa cup of spirits, and said, ‘ Kwang, drink this.’ He then poured out another, and said, ‘ Thido, drink this.’ He poured out a third cup; and kneeling in the hall, with his face to the north, he drank it himself, went down the steps, and hurried out. 1 An officer of La. ? Compare above, paragraph 17, p. 137 et al. 5 See vol. iii, p. 113. The Shf is not quoted exactly. * This was in s.c. 533. ih T4o-3ze was a great officer of Sin See the story in the 80 Awan under that year. N 2 180 THE Li xt. BK. II. Duke Phing called him in again, and said, ‘Khwai, just now I thought you had something in mind to enlighten me about, and therefore I did not speak to you. Why did you give the cup to Kwang?’ ‘On the days (Xi4-)3ze and (K1t-)m4o,’ was the reply, ‘there should be no music; and now Kih T4o-jze is (in his coffin) in his hall, and this should be a great gze or m4o day. Kwang is the grand music-master, and did not remind you of this. It was on this account that I made him drink.’ ‘And why did you give a cup to Thido?’ Ta Khwai said, ‘Thiao is your lordship’s favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.’ ‘And why did you drink a cup yourself?’ Khwéai replied, ‘I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.’ Duke Phing said, ‘I also have been in fault. Pour | out a cup and give it to me.’ Td Khwéai then rinsed the cup, and presented it. The duke said to the attendants, ‘When I die, you must take care that this cup is not lost.’ Down to the present day, (at feasts in 3in), when the cups have been presented all round, they then raise up this cup, and say, ‘It is that which TQ presented.’ 13. When Kung-shd Wan-jze died, his son Sha begged the ruler (of the state) to fix his honorary title, saying, ‘The sun and moon have brought the. time ;—we are about to bury him. I beg that you will fix the title, for which we shall change his name.’ SRCT. Il, PT. Il. THE THAN KUNG. 18r
2When Kung-shd Wan-jze died, his son Sha begged the ruler (of the state) to fix his honorary title, saying, ‘The sun and moon have brought the. time ;—we are about to bury him. I beg that you will fix the title, for which we shall change his name.’ SRCT. Il, PT. Il. THE THAN KUNG. 18r The ruler said, ‘Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing ;—was not this a proof of how kind he was? Moreover, in a time of trouble', he protected me at the risk of his own life ;—was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace ;—was not this a proof of how accomplished he was? Therefore let us call him “The Faithful, Kind, and Accomplished.”’ 14. Shih T4i-fung died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father’s successor, it was said that by their bathing and wearing of their girdlependants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shih At-yze, however, said, ‘Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants ?’ and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge. 15. Ahan 3ze-kii having died in Wei, his wife and the principal officer of the family consulted together 1 This was in B.c. 512. Twice in the Analects (XIV, 14, 19) Kung-shuh W4n-3ze, ‘ Kung-shu, the accomplished,’ is mentioned. Whether he received the long honorary title given in the conclusion of this paragraph is considered doubtful. 182 THE Lf xt. BK. It. about burying some living persons (to follow him). When they had decided to do so, (his brother), KA#an 3ze-khang arrived', and they informed him about their plan, saying, ‘When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it). 3ze-khang said, ‘To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect.
3If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect. 16. 3ze-l said, ‘ Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.’ Confucius said, ‘Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.’ 17. Duke Hsien of Wei having (been obliged to) flee from the state, when he returned?, and had 1 Khan Qze-khang was one of the disciples of Confucius, mentioned in the Analects I, 10; VII, 25. It is difficult to follow the reasoning of the wife and steward in justification of their proposals, * Duke Hsien fled from Wei in s.c. 589, and returned to it iN 547. SECT. II. PT. 11. THE THAN KUNG. 183 reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Lid Awang said, ‘If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle ? And if all had followed you, who would have guarded the altars ? Your lordship has now returned to the state, and will it not be wrong for you to show a partial feeling?’ The intended allotment did not take place. 18. There was the grand historiographer of Wei, called Lift Awang, lying ill. The duke said}, ‘If the illness prove fatal, though I may be engaged at. the time in sacrificing, you must let me know.’ (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, ‘There was the minister Lid Awang,—not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).’ On this, without putting off his robes, he went ; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of 4id-shih and Hsien-fan-shih by a writing of assignment which was put into the coffin, containing the words :—‘ For the myriads of his descendants, to hold from generation to generation without change.’ 19. When Kn Kan-hst was lying ill, he assembled his brethren, and charged his son 3un-At, 1 The same duke Hsien of Wei. Ahan Hao and others condemn his action in this case. Readers may not agree with them. 184 THE Lf xt. BK. II.
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.
1Was 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.’ 12. When Kih TA4o-yze died‘, before he was buried, duke Phing was (one day) drinking along with the music-master Kwang and Lt Thido. The bells struck up; and when Td Khwai, who was coming in from outside, heard them, he said, ‘Where is the music?’ Being told that it was in the (principal) apartment, he entered it; and having ascended the steps one by one, he poured outa cup of spirits, and said, ‘ Kwang, drink this.’ He then poured out another, and said, ‘ Thido, drink this.’ He poured out a third cup; and kneeling in the hall, with his face to the north, he drank it himself, went down the steps, and hurried out. 1 An officer of La. ? Compare above, paragraph 17, p. 137 et al. 5 See vol. iii, p. 113. The Shf is not quoted exactly. * This was in s.c. 533. ih T4o-3ze was a great officer of Sin See the story in the 80 Awan under that year. N 2 180 THE Li xt. BK. II. Duke Phing called him in again, and said, ‘Khwai, just now I thought you had something in mind to enlighten me about, and therefore I did not speak to you. Why did you give the cup to Kwang?’ ‘On the days (Xi4-)3ze and (K1t-)m4o,’ was the reply, ‘there should be no music; and now Kih T4o-jze is (in his coffin) in his hall, and this should be a great gze or m4o day. Kwang is the grand music-master, and did not remind you of this. It was on this account that I made him drink.’ ‘And why did you give a cup to Thido?’ Ta Khwai said, ‘Thiao is your lordship’s favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.’ ‘And why did you drink a cup yourself?’ Khwéai replied, ‘I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.’ Duke Phing said, ‘I also have been in fault. Pour | out a cup and give it to me.’ Td Khwéai then rinsed the cup, and presented it. The duke said to the attendants, ‘When I die, you must take care that this cup is not lost.’ Down to the present day, (at feasts in 3in), when the cups have been presented all round, they then raise up this cup, and say, ‘It is that which TQ presented.’ 13. When Kung-shd Wan-jze died, his son Sha begged the ruler (of the state) to fix his honorary title, saying, ‘The sun and moon have brought the. time ;—we are about to bury him. I beg that you will fix the title, for which we shall change his name.’ SRCT. Il, PT. Il. THE THAN KUNG. 18r
2When Kung-shd Wan-jze died, his son Sha begged the ruler (of the state) to fix his honorary title, saying, ‘The sun and moon have brought the. time ;—we are about to bury him. I beg that you will fix the title, for which we shall change his name.’ SRCT. Il, PT. Il. THE THAN KUNG. 18r The ruler said, ‘Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing ;—was not this a proof of how kind he was? Moreover, in a time of trouble', he protected me at the risk of his own life ;—was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace ;—was not this a proof of how accomplished he was? Therefore let us call him “The Faithful, Kind, and Accomplished.”’ 14. Shih T4i-fung died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father’s successor, it was said that by their bathing and wearing of their girdlependants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shih At-yze, however, said, ‘Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants ?’ and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge. 15. Ahan 3ze-kii having died in Wei, his wife and the principal officer of the family consulted together 1 This was in B.c. 512. Twice in the Analects (XIV, 14, 19) Kung-shuh W4n-3ze, ‘ Kung-shu, the accomplished,’ is mentioned. Whether he received the long honorary title given in the conclusion of this paragraph is considered doubtful. 182 THE Lf xt. BK. It. about burying some living persons (to follow him). When they had decided to do so, (his brother), KA#an 3ze-khang arrived', and they informed him about their plan, saying, ‘When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it). 3ze-khang said, ‘To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect.
3If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect. 16. 3ze-l said, ‘ Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.’ Confucius said, ‘Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.’ 17. Duke Hsien of Wei having (been obliged to) flee from the state, when he returned?, and had 1 Khan Qze-khang was one of the disciples of Confucius, mentioned in the Analects I, 10; VII, 25. It is difficult to follow the reasoning of the wife and steward in justification of their proposals, * Duke Hsien fled from Wei in s.c. 589, and returned to it iN 547. SECT. II. PT. 11. THE THAN KUNG. 183 reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Lid Awang said, ‘If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle ? And if all had followed you, who would have guarded the altars ? Your lordship has now returned to the state, and will it not be wrong for you to show a partial feeling?’ The intended allotment did not take place. 18. There was the grand historiographer of Wei, called Lift Awang, lying ill. The duke said}, ‘If the illness prove fatal, though I may be engaged at. the time in sacrificing, you must let me know.’ (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, ‘There was the minister Lid Awang,—not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).’ On this, without putting off his robes, he went ; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of 4id-shih and Hsien-fan-shih by a writing of assignment which was put into the coffin, containing the words :—‘ For the myriads of his descendants, to hold from generation to generation without change.’ 19. When Kn Kan-hst was lying ill, he assembled his brethren, and charged his son 3un-At, 1 The same duke Hsien of Wei. Ahan Hao and others condemn his action in this case. Readers may not agree with them. 184 THE Lf xt. BK. II.
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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