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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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?.’ 2. At the mourning rites for his young son Tun, duke Ai wished to employ the (elm-juice) sprinklers, and asked Yi Zo about the matter, who said that it might be done, for his three ministers even used them. Yen Lif said, ‘For the son of Heaven dragons are painted on (the shafts of) the funeral carriage, and the boards surrounding the coffin, like the shell, have a covering over them. For the feudal princes there is a similar carriage (without the painted dragons), and the covering above. (In both cases) they prepare the elm-juice, and therefore employ sprinklers. The three ministers, not employing (such a carriage), and yet employing the sprinklers, thus appropriate a ceremony which is not suitable for them; and why should your lordship imitate them??’ 1 See the 30 Awan, under B.c. 550, the twenty-third year of duke Hsiang. The name of the place in the text (To, read Thui by Kang Hsiian) seems to be a mistake. See the Khang-hsi dictionary on the character To (#8), * There is a good deal of difficulty and difference of opinion in SECT. Il. PT, HI. THE THAN KUNG. 189 3. After the death of the mother of (his son, who became) duke T4o, duke Ai wore for her the one year’s mourning with its unfrayed edges. Yd Zo asked him, if it was in rule for him to wear that mourning for a concubine. ‘Can I help it ?’ replied the duke. ‘The people of Lf will have it that she was my wife.’ 4. When A! 3ze-k4o buried his wife, some injury was done to the standing corn, which Shan-hsiang told him of, begging him to make the damage good. 3ze-k4o said, ‘The Mang has not blamed me for this, and my friends have not cast me off. I am here the commandant of the city. To buy (in this manner a right of) way in order to bury (my dead) would be a precedent difficult to follow, 5. When one receives no salary for the official duties which he performs ?, and what the ruler sends to him is called ‘an offering, while the messenger charged with it uses the style of ‘ our unworthy ruler ;’ if such an one leave the state, and afterwards the ruler dies, he does not wear mourning for him. 6. At the sacrifice of Repose a personator of the the interpretation of this paragraph. According to the common view, the funeral carriage used by the king and princes was very heavy, and difficult to drag along. To ease its transit, a juice was prepared from the elm bark, and sprinkled on the ground to make it slippery. But this practice was because of the heaviness of the carriage ; and was not required in the case of lighter conveyances. 1 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132. * Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it.
21 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132. * Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it. 190 THE Lf xf. BK. 11, dead is appointed, and a stool, with a mat and viands on it, is placed (for him). When the wailing is over, the name of the deceased is avoided. The service of him as living is over, and that for him in his ghostly state has begun. When the wailing is over, the cook, with a bell having a wooden clapper, issues an order throughout the palace, saying, ‘Give up disusing the names of the former rulers, and henceforth disuse (only) the name of him who is newly deceased.’ This was done from the door leading to the chambers to the outer gate. 7. When a name was composed of two characters they were not avoided when used singly. The name of the Master’s mother was Kang-34i. When he used 34i, he did not at the same time use Kang; nor 34i, when he used Kang. 8. When any sad disaster occurred to an army, (the ruler) in plain white robes wailed for it outside the Kha gate’. A carriage conveying the news of such disaster carried no cover for buff-coats nor case for bows. 9. When the (shrine-)apartment of his father was burned, (the ruler) wailed for it three days. Hence it is said, ‘The new temple took fire;’ and also, ‘ There was a wailing for three days *,’ 10. In passing by the side of mount Thai, Confucius came on a woman who was wailing bitterly by a grave. The Master bowed forward to the cross-bar, and hastened to her; and then sent ' The Kh (arsenal or treasury gate) was the second of the palace gates, and near the ancestral temple. Hence the position selected for the wailing. 7 See the Khun KAid, under s.c. 588. SECT. Il, PT. II. THE THAN KUNG. 1gI 3ze-lQ to question her. ‘Your wailing,’ said he, ‘is altogether like that of one who has suffered sorrow upon sorrow. She replied, ‘It is so. Formerly, my husband’s father was killed here by a tiger. My husband was also killed (by another), and now my son has died in the same way.’ The Master said, ‘Why do you not leave the place?’ The answer was, ‘There is no oppressive government here.’ The Master then said (to the disciples), ‘ Remember this, my little children. Oppressive government is more terrible than tigers.’
3Oppressive government is more terrible than tigers.’ 11. In La there was one K4u Fang?, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, ‘I must give it up then.’ And he sent a messenger with the following questions :—‘ (Shun), the lord of Yii, had not shown his good faith to the people, and yet they put confidence in him. The sovereign of Hsia had not shown his reverence for the people, and yet the people revered him :—what shall 1 exhibit that I may obtain such things from the people?’ The reply was:—‘ Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Au made their covenants, and the people began to distrust them. If there be not. the heart 1 This Kau Fang must have been a worthy who had withdrawn from public life. 192 THE Li xf. BK, Il. observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved ?’ 12, While mourning (for a father), one should not be concerned about (the discomfort of) his own resting-place ', nor, in emaciating himself, should he do so to the endangering of his life. He should not be the former ;—he has to be concerned that (his father’s spirit-tablet) is not (yet) in the temple. He should not do the latter, lest (his father) should thereby have no posterity. 13. At-yze of Yen-ling? had gone to KAt; and his eldest son having died, on the way back (to Wd), he buried him between Ying and Po. Confucius (afterwards) said, ‘Ai-3ze was the one man in WA most versed in the rules of propriety, so I went and saw his manner of interment. The grave was not so deep as to reach the water-springs. The grave-clothes were such as (the deceased) had ordinarily worn. After the interment, he raised a mound over the grave of dimensions sufficient to cover it, and high enough for the hand to be easily placed on it. When the mound was completed, he bared his left arm; 1 Referring, I think, to the discomfort of the mourning shed. But other interpretations of the paragraph are to be found in Khan H4o’s work, and elsewhere. ? This X1-ze is better known as AT K& (4S HL), a brother of the ruler of Wa. Having declined the state of W4, he lived in the principality of Yen-ling. He visited the northern states Lf, Ai, 3in, and the others, in B.c. 515; and his sayings and doings in them are very famous. He was a good man and able, whom Confucius could appreciate. Ying and Po were two places in KAf. SECT. II. PT. III. THE THAN KUNG. 193
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.
1If 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?.’ 2. At the mourning rites for his young son Tun, duke Ai wished to employ the (elm-juice) sprinklers, and asked Yi Zo about the matter, who said that it might be done, for his three ministers even used them. Yen Lif said, ‘For the son of Heaven dragons are painted on (the shafts of) the funeral carriage, and the boards surrounding the coffin, like the shell, have a covering over them. For the feudal princes there is a similar carriage (without the painted dragons), and the covering above. (In both cases) they prepare the elm-juice, and therefore employ sprinklers. The three ministers, not employing (such a carriage), and yet employing the sprinklers, thus appropriate a ceremony which is not suitable for them; and why should your lordship imitate them??’ 1 See the 30 Awan, under B.c. 550, the twenty-third year of duke Hsiang. The name of the place in the text (To, read Thui by Kang Hsiian) seems to be a mistake. See the Khang-hsi dictionary on the character To (#8), * There is a good deal of difficulty and difference of opinion in SECT. Il. PT, HI. THE THAN KUNG. 189 3. After the death of the mother of (his son, who became) duke T4o, duke Ai wore for her the one year’s mourning with its unfrayed edges. Yd Zo asked him, if it was in rule for him to wear that mourning for a concubine. ‘Can I help it ?’ replied the duke. ‘The people of Lf will have it that she was my wife.’ 4. When A! 3ze-k4o buried his wife, some injury was done to the standing corn, which Shan-hsiang told him of, begging him to make the damage good. 3ze-k4o said, ‘The Mang has not blamed me for this, and my friends have not cast me off. I am here the commandant of the city. To buy (in this manner a right of) way in order to bury (my dead) would be a precedent difficult to follow, 5. When one receives no salary for the official duties which he performs ?, and what the ruler sends to him is called ‘an offering, while the messenger charged with it uses the style of ‘ our unworthy ruler ;’ if such an one leave the state, and afterwards the ruler dies, he does not wear mourning for him. 6. At the sacrifice of Repose a personator of the the interpretation of this paragraph. According to the common view, the funeral carriage used by the king and princes was very heavy, and difficult to drag along. To ease its transit, a juice was prepared from the elm bark, and sprinkled on the ground to make it slippery. But this practice was because of the heaviness of the carriage ; and was not required in the case of lighter conveyances. 1 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132. * Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it.
21 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132. * Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it. 190 THE Lf xf. BK. 11, dead is appointed, and a stool, with a mat and viands on it, is placed (for him). When the wailing is over, the name of the deceased is avoided. The service of him as living is over, and that for him in his ghostly state has begun. When the wailing is over, the cook, with a bell having a wooden clapper, issues an order throughout the palace, saying, ‘Give up disusing the names of the former rulers, and henceforth disuse (only) the name of him who is newly deceased.’ This was done from the door leading to the chambers to the outer gate. 7. When a name was composed of two characters they were not avoided when used singly. The name of the Master’s mother was Kang-34i. When he used 34i, he did not at the same time use Kang; nor 34i, when he used Kang. 8. When any sad disaster occurred to an army, (the ruler) in plain white robes wailed for it outside the Kha gate’. A carriage conveying the news of such disaster carried no cover for buff-coats nor case for bows. 9. When the (shrine-)apartment of his father was burned, (the ruler) wailed for it three days. Hence it is said, ‘The new temple took fire;’ and also, ‘ There was a wailing for three days *,’ 10. In passing by the side of mount Thai, Confucius came on a woman who was wailing bitterly by a grave. The Master bowed forward to the cross-bar, and hastened to her; and then sent ' The Kh (arsenal or treasury gate) was the second of the palace gates, and near the ancestral temple. Hence the position selected for the wailing. 7 See the Khun KAid, under s.c. 588. SECT. Il, PT. II. THE THAN KUNG. 1gI 3ze-lQ to question her. ‘Your wailing,’ said he, ‘is altogether like that of one who has suffered sorrow upon sorrow. She replied, ‘It is so. Formerly, my husband’s father was killed here by a tiger. My husband was also killed (by another), and now my son has died in the same way.’ The Master said, ‘Why do you not leave the place?’ The answer was, ‘There is no oppressive government here.’ The Master then said (to the disciples), ‘ Remember this, my little children. Oppressive government is more terrible than tigers.’
3Oppressive government is more terrible than tigers.’ 11. In La there was one K4u Fang?, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, ‘I must give it up then.’ And he sent a messenger with the following questions :—‘ (Shun), the lord of Yii, had not shown his good faith to the people, and yet they put confidence in him. The sovereign of Hsia had not shown his reverence for the people, and yet the people revered him :—what shall 1 exhibit that I may obtain such things from the people?’ The reply was:—‘ Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Au made their covenants, and the people began to distrust them. If there be not. the heart 1 This Kau Fang must have been a worthy who had withdrawn from public life. 192 THE Li xf. BK, Il. observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved ?’ 12, While mourning (for a father), one should not be concerned about (the discomfort of) his own resting-place ', nor, in emaciating himself, should he do so to the endangering of his life. He should not be the former ;—he has to be concerned that (his father’s spirit-tablet) is not (yet) in the temple. He should not do the latter, lest (his father) should thereby have no posterity. 13. At-yze of Yen-ling? had gone to KAt; and his eldest son having died, on the way back (to Wd), he buried him between Ying and Po. Confucius (afterwards) said, ‘Ai-3ze was the one man in WA most versed in the rules of propriety, so I went and saw his manner of interment. The grave was not so deep as to reach the water-springs. The grave-clothes were such as (the deceased) had ordinarily worn. After the interment, he raised a mound over the grave of dimensions sufficient to cover it, and high enough for the hand to be easily placed on it. When the mound was completed, he bared his left arm; 1 Referring, I think, to the discomfort of the mourning shed. But other interpretations of the paragraph are to be found in Khan H4o’s work, and elsewhere. ? This X1-ze is better known as AT K& (4S HL), a brother of the ruler of Wa. Having declined the state of W4, he lived in the principality of Yen-ling. He visited the northern states Lf, Ai, 3in, and the others, in B.c. 515; and his sayings and doings in them are very famous. He was a good man and able, whom Confucius could appreciate. Ying and Po were two places in KAf. SECT. II. PT. III. THE THAN KUNG. 193
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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