Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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. saying, ‘When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.’ When he died, his son said, ‘To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!’ Accordingly he did not put the two ladies to death. 20. Kung Sui died in Aui; and on the next day, which was Z4n-wi, the sacrifice of the previous day was notwithstanding repeated (in the capital of La). When the pantomimes entered, however, they put away their flutes. Aung-nt said, ‘It was contrary to rule. When a high minister dies, the sacrifice of the day before should not be repeated,’ 21. When the mother of At Khang-jze died, Kung-shfi Zo was still young. After the dressing’, Pan asked leave to let the coffin down into the grave by a mechanical contrivance. They were about to accede, when Kung-4ien Xia said, ‘No. According to the early practice in Lu, the ducal house used (for this purpose) the arrangement looking like large stone pillars, and the three families that like large wooden columns. Pan, you would, in the case of another man’s mother, make trial of your ingenuity ;—could you not in the case of your own mother do so? Would that distress you? Bah!’ They did not allow him to carry out his plan®. ' See this incident in the Chinese Classics, V, i, pp. 301, 302, where the account of it is discussed in a note. * This must be the greater dressing. ’ Pan and Zo were probably the same man; but we know that Pan lived at a later period. The incident in this paragraph therefore is doubted. SECT. II. PT. I. THE THAN KUNG. 185 22. During the fight at Lang, Kung-shu Zti-zin saw (many of) the men, carrying their clubs on their shoulders, entering behind the shelter of the small wall, and said, ‘ Although the services required of them are distressing, and the burdens laid on them heavy, (they ought to fight); but though our superiors do not form (good) plans, it is not right that soldiers should not be prepared to die. This is what I say.” On this along with Wang I,a youth, (the son) of a neighbour, he went forward, and both of them met their death. The people of Lf wished to bury the lad Wang f not as one who had died prematurely, and asked Kung-nt about the point. He said, ‘As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely ?’
2The people of Lf wished to bury the lad Wang f not as one who had died prematurely, and asked Kung-nt about the point. He said, ‘As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely ?’ 23. When 3ze-ld was going away from LA, he said to Yen Yiian, ‘What have you to send me away with ?’ ‘I have heard,’ was the reply, ‘that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).’ He then said to 3ze-ld, ‘And what have you to leave with me here?’ ‘I have heard,’ was the reply, ‘that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.’ 24. Shang Yang, director of Works (in AZ), and 1 The fight at Lang is mentioned in the Xun KAii under B.c. 484. 30's description of the battle gives the incident mentioned here, but somewhat differently. 186 THE Lf xf. BK, IT. Khan Kht-Ai' were pursuing the army of Wa, and came up with it. The latter said to Shang Yang, ‘It is the king’s® business, It will be well for you to take your bow in hand.’ He did so, and KAt-At told him to shoot, which he did, killing a man, and returning immediately the bow to its case. They came up with the enemy again, and being told as before to shoot, he killed other two men; whenever he killed a man, he covered his eyes. Then stopping the chariot, he said, ‘I have no place at the audiences; nor do I take part in the feasts. The death of three men will be sufficient for me to report, Confucius said, ‘Amidst his killing of men, he was still observant of the rules of propriety*.’ 25. The princes were engaged in an invasion of Kin, when duke Hwan of.3h4o died at their meeting‘. The others asked leave to (see) the plugging of his teeth with the jade, and they were made to enshroud (his corpse)§. Duke Hsiang being in attendance at the court of King, king Khang died*. The people of Xing said to him, ‘We must beg you to cover (the corpse 1 Kii-M was a son of the king of XAQ, and afterwards became king Phing. Ad, in B.c. 534, reduced KAan to be a dependency of itself, and put it under XAi-Ai, who became known as KAf-Ai of Khan. ° 2 <The king’s business ;’ that is, the business of the count of hf, who had usurped the title of king. ® It is not easy to discover the point of Confucius’ reply. Even 3ze-lf questioned him about it (as related in the Narratives of the School), and got an answer which does not make it any clearer. * In B.c. 578. ® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.” ® In B.c. 545. SECT. I. PT. III. THE THAN KUNG. 187
3Even 3ze-lf questioned him about it (as related in the Narratives of the School), and got an answer which does not make it any clearer. * In B.c. 578. ® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.” ® In B.c. 545. SECT. I. PT. III. THE THAN KUNG. 187 with your gift of a robe).’ The men of La (who were with him) said, ‘ The thing is contrary to propriety.. Theyof A20, however, obliged him to do what they asked; and he first employed a sorcerer with his reed-brush to brush (and purify) the bier. The people of Xing then regretted what they had done’. 26. At the mourning rites for duke Aang of Thang?, 3ze-shQ King-shf was sent (from Ld) on a mission of condolence, and to present a letter (from duke Ai), 3ze-ff Hui-po being assistant-commissioner. When they arrived at the suburbs (of the capital of Thang), because it was the anniversary of the death of f-po, (Hui-po’s uncle), King-shti hesitated to enter the city. Hui-po, however, said, ‘We are on government business, and should not for the private affair of my uncle’s (death) neglect the duke’s affairs.” They forthwith entered. Part III. 1. Duke Ai sent a message of condolence to Khwai Shang, and the messenger met him (on the way to the grave). They withdrew to the way-side, where Khwéi drew the figure of his house, (with the coffin in it), and there received the condolences’. 3%4ng-yze said, ‘ Khw4i Shang’s knowledge of the 1 Xing was another name for K#0. Duke Hsiang went from LQ in B.c. 545; and it was in the spring of the next year, probably, that the incident occurred. The sorcerer and his reed-brush were used when a ruler went to the mourning for a minister (see Part i. 42), so that KAQ intending to humiliate LQ was itself humiliated. * Duke Apang of Thang died in B.c. 539. * This must have been a case for which the rule is given in Part i. 12. 188 THE Lf xt. BK, 11. rules of ceremony was not equal to that of the wife of KAt Liang. When duke Awang fell on Xii by surprise at Thui, AAt Liang met his death. His wife met his bier on the way, and wailed for him bitterly. Duke Awang sent a person to convey his condolences to her; but she said, ‘If his lordship’s officer had been guilty of any offence, then his body should have been exposed in the court or the market-place, and his wife and concubines apprehended. If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message?.’
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.
1When 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. saying, ‘When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.’ When he died, his son said, ‘To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!’ Accordingly he did not put the two ladies to death. 20. Kung Sui died in Aui; and on the next day, which was Z4n-wi, the sacrifice of the previous day was notwithstanding repeated (in the capital of La). When the pantomimes entered, however, they put away their flutes. Aung-nt said, ‘It was contrary to rule. When a high minister dies, the sacrifice of the day before should not be repeated,’ 21. When the mother of At Khang-jze died, Kung-shfi Zo was still young. After the dressing’, Pan asked leave to let the coffin down into the grave by a mechanical contrivance. They were about to accede, when Kung-4ien Xia said, ‘No. According to the early practice in Lu, the ducal house used (for this purpose) the arrangement looking like large stone pillars, and the three families that like large wooden columns. Pan, you would, in the case of another man’s mother, make trial of your ingenuity ;—could you not in the case of your own mother do so? Would that distress you? Bah!’ They did not allow him to carry out his plan®. ' See this incident in the Chinese Classics, V, i, pp. 301, 302, where the account of it is discussed in a note. * This must be the greater dressing. ’ Pan and Zo were probably the same man; but we know that Pan lived at a later period. The incident in this paragraph therefore is doubted. SECT. II. PT. I. THE THAN KUNG. 185 22. During the fight at Lang, Kung-shu Zti-zin saw (many of) the men, carrying their clubs on their shoulders, entering behind the shelter of the small wall, and said, ‘ Although the services required of them are distressing, and the burdens laid on them heavy, (they ought to fight); but though our superiors do not form (good) plans, it is not right that soldiers should not be prepared to die. This is what I say.” On this along with Wang I,a youth, (the son) of a neighbour, he went forward, and both of them met their death. The people of Lf wished to bury the lad Wang f not as one who had died prematurely, and asked Kung-nt about the point. He said, ‘As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely ?’
2The people of Lf wished to bury the lad Wang f not as one who had died prematurely, and asked Kung-nt about the point. He said, ‘As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely ?’ 23. When 3ze-ld was going away from LA, he said to Yen Yiian, ‘What have you to send me away with ?’ ‘I have heard,’ was the reply, ‘that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).’ He then said to 3ze-ld, ‘And what have you to leave with me here?’ ‘I have heard,’ was the reply, ‘that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.’ 24. Shang Yang, director of Works (in AZ), and 1 The fight at Lang is mentioned in the Xun KAii under B.c. 484. 30's description of the battle gives the incident mentioned here, but somewhat differently. 186 THE Lf xf. BK, IT. Khan Kht-Ai' were pursuing the army of Wa, and came up with it. The latter said to Shang Yang, ‘It is the king’s® business, It will be well for you to take your bow in hand.’ He did so, and KAt-At told him to shoot, which he did, killing a man, and returning immediately the bow to its case. They came up with the enemy again, and being told as before to shoot, he killed other two men; whenever he killed a man, he covered his eyes. Then stopping the chariot, he said, ‘I have no place at the audiences; nor do I take part in the feasts. The death of three men will be sufficient for me to report, Confucius said, ‘Amidst his killing of men, he was still observant of the rules of propriety*.’ 25. The princes were engaged in an invasion of Kin, when duke Hwan of.3h4o died at their meeting‘. The others asked leave to (see) the plugging of his teeth with the jade, and they were made to enshroud (his corpse)§. Duke Hsiang being in attendance at the court of King, king Khang died*. The people of Xing said to him, ‘We must beg you to cover (the corpse 1 Kii-M was a son of the king of XAQ, and afterwards became king Phing. Ad, in B.c. 534, reduced KAan to be a dependency of itself, and put it under XAi-Ai, who became known as KAf-Ai of Khan. ° 2 <The king’s business ;’ that is, the business of the count of hf, who had usurped the title of king. ® It is not easy to discover the point of Confucius’ reply. Even 3ze-lf questioned him about it (as related in the Narratives of the School), and got an answer which does not make it any clearer. * In B.c. 578. ® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.” ® In B.c. 545. SECT. I. PT. III. THE THAN KUNG. 187
3Even 3ze-lf questioned him about it (as related in the Narratives of the School), and got an answer which does not make it any clearer. * In B.c. 578. ® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.” ® In B.c. 545. SECT. I. PT. III. THE THAN KUNG. 187 with your gift of a robe).’ The men of La (who were with him) said, ‘ The thing is contrary to propriety.. Theyof A20, however, obliged him to do what they asked; and he first employed a sorcerer with his reed-brush to brush (and purify) the bier. The people of Xing then regretted what they had done’. 26. At the mourning rites for duke Aang of Thang?, 3ze-shQ King-shf was sent (from Ld) on a mission of condolence, and to present a letter (from duke Ai), 3ze-ff Hui-po being assistant-commissioner. When they arrived at the suburbs (of the capital of Thang), because it was the anniversary of the death of f-po, (Hui-po’s uncle), King-shti hesitated to enter the city. Hui-po, however, said, ‘We are on government business, and should not for the private affair of my uncle’s (death) neglect the duke’s affairs.” They forthwith entered. Part III. 1. Duke Ai sent a message of condolence to Khwai Shang, and the messenger met him (on the way to the grave). They withdrew to the way-side, where Khwéi drew the figure of his house, (with the coffin in it), and there received the condolences’. 3%4ng-yze said, ‘ Khw4i Shang’s knowledge of the 1 Xing was another name for K#0. Duke Hsiang went from LQ in B.c. 545; and it was in the spring of the next year, probably, that the incident occurred. The sorcerer and his reed-brush were used when a ruler went to the mourning for a minister (see Part i. 42), so that KAQ intending to humiliate LQ was itself humiliated. * Duke Apang of Thang died in B.c. 539. * This must have been a case for which the rule is given in Part i. 12. 188 THE Lf xt. BK, 11. rules of ceremony was not equal to that of the wife of KAt Liang. When duke Awang fell on Xii by surprise at Thui, AAt Liang met his death. His wife met his bier on the way, and wailed for him bitterly. Duke Awang sent a person to convey his condolences to her; but she said, ‘If his lordship’s officer had been guilty of any offence, then his body should have been exposed in the court or the market-place, and his wife and concubines apprehended. If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message?.’
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.