Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, ‘ So it is when the toilet is complete! Immediately its influence extends far %,’ 22. A man-at-arms at the Yang gate (of the capital of Sung) having died, 3ze-han, the superintendent of Works, went to (his house), and wailed for him bitterly. The men of 3in who were in Sung as spies returned, and reported the thing to 1 The concluding sentence is found also in the ‘ Narratives of the School,’ and may have been added to the rest by the compiler of this Than Kung. We are not prepared for the instance which Confucius gives of his poverty; but perhaps we like him better for keeping a dog, and seeing after its burial. * Because he was older than 3ang-jze. ® This concluding sentence is much objected to; seeming, as it does, to attribute to their toilet what was due to the respectful demeanour of the two worthies, and their established reputation. But the text must stand as it is. 198 THE Lf xf. BK. IT. the marquis of 3in, saying, ‘A man-at-arms at the Yang gate having died, 3ze-han wailed for him bitterly, and the people were pleased; (Sung), we apprehend, cannot be attacked (with success).’ When Confucius heard of the circumstances, he said, ‘Skilfully did those men do their duty as spies in Sung. It is said in the Book of Poetry,— “Tf there was any mourning among the people, I did my utmost to help them.” Though there had been other enemies besides 3in, what state under the sky could have withstood one (in the condition of Sung)? ?’ 23. At the mourning rites for duke Awang of LA, when the interment was over, (the new ruler) did not enter the outer gate with his girdle of dolichos cloth. The ordinary and Great officers, when they had finished their wailing, also did not enter in their sackcloth 2. 24. There was an old acquaintance of Confucius, called Yiian Zang. When his mother died, the Master assisted him in preparing the shell for the coffin, Yiian (then) got up on the wood, and said, ‘It is long since I sang to anything;’ and (with this he struck the wood), singing :— ‘It is marked like a wild cat’s head; It is(smooth) asa younglady’s handwhich you hold.’ The Master, however, made as if he did not hear, and passed by him. 1 The whole narrative here is doubted. See the Shih, I. iii. Ode 10. 4. The reading of the poem, but not the meaning, is different from the text. The application is far-fetched . * The time was one of great disorder; there may have been reasons for the violations of propriety, which we do not know. SECT, Il, PT. WI. THE THAN KUNG. 199 The disciples who were with him said, ‘Can you not have done with him ?’ ‘I have heard,’ was the reply, ‘that relations should not forget their relationship, nor old acquaintances their friendship *.’
2SECT, Il, PT. WI. THE THAN KUNG. 199 The disciples who were with him said, ‘Can you not have done with him ?’ ‘I have heard,’ was the reply, ‘that relations should not forget their relationship, nor old acquaintances their friendship *.’ 25. Kao WAan-jze and Shi-yii were looking about them at the Nine Plains *, when W&n-jze said, ‘If these dead could arise, with whom would I associate myself?’ Shd-yit asked, ‘Would it be with Yang Kha-fa*?’ ‘He managed by his course,’ was the reply, ‘to concentrate in himself all the power of 3in, and yet he did not die a natural death. His wisdom does not deserve to be commended.’ ‘Would it be with uncle Fan‘?’ Wa&n-jze said, ‘When he saw gain in prospect, he did not think of his ruler; his virtue does not deserve to be commended‘. I think I would follow Wd-3ze of Sui’, While seeking the advantage of his ruler, he did not furget himself; and while consulting for his own advantage, he was not forgetful of his friends.’ The people of 3in thought that W4&n-jze knew men. He carried himself in a retiring way, as if he could not bear even his clothes. His speech 1 We have another instance of Confucius’s relations with Yiian Zang in the Analects, XIV, 46. He was evidently ‘queer,’ with a sort of craze. It gives one a new idea of Confucius to find his interest in, and kindly feeling for, such a man. * See paragraph 1g and note. * Master of duke Hsiang s.c. 627-621, and an important minister afterwards. “ See in paragraph 19, Part i. But scant measure is dealt Lere to ‘uncle Fan.’ 5 WA-j3ze of Sui had an eventful life, and played an important part in the affairs of 3in and ‘Ain in his time. See a fine testimony to him in the 30 Awan, under B.c. 546. 200 THE Li xt. BK. Il. was low and stuttering, as if he could not get his words out. The officers whom he advanced to responsible charges in the depositories of 3in were more than seventy. During his life, he had no contentions with any of them about gain, and when dying he required nothing from them for his sons. 26. Sha-éung Phi instructed (his son) Jze-lid (in the rules of ceremony); and when he died, 3zelid’s wife, who was a plain, blunt woman, wore for him the one year’s mourning and the headband with its two ends tied together. (Phi’s brother), Sho-kung kien spoke to 3ze-lid about it, and requested that she should wear the three months mourning and the simple headband; saying, ‘ Formerly, when I was mourning for my aunts and sisters, I wore this mourning, and no one forbade it.’ When he withdrew, however, (3ze-lit}) made his wife wear the three months’ mourning and the simple headband ?. 27. There was a man of Kang, who did not go into mourning on the death of his elder brother. Hearing, however, that 3ze-k4o was about to become governor of the city, he forthwith did so. The people of A#&ng said, ‘The silkworm spins
327. There was a man of Kang, who did not go into mourning on the death of his elder brother. Hearing, however, that 3ze-k4o was about to become governor of the city, he forthwith did so. The people of A#&ng said, ‘The silkworm spins 1 Shfi-tung Phi was the first of a branch of the Sh(-sun clan, descended from the ruling house of LQ. The object of the paragraph seems to be to show, that 3ze-lifi’s wife, though a plain simple woman, was taught what to do, by her native feeling and sense, in a matter of ceremony, more correctly than the two gentlemen, mere men of the world, her husband and his uncle. The paragraph, however, is not skilfully constructed, nor quite clear. K¥'ng Hstian thought that 3ze-lid was Phi’s son, which, the X/ien-lung editors say, some think a mistake, They do not give definitely their own opinion, SECT. Il. PT. III. THE THAN KUNG. 201 its cocoons, but the crab supplies the box for them; the bee has its cap, but the cicada supplies the strings for it. His elder brother died, but it was 3ze-k4o who made the mourning for him?’ 28. When Yo Kang, 3ze-kun’s mother, died, he was five days without eating. He then said, ‘I am sorry for it. Since in the case of my mother's death, I could not eat according to my feelings, on what occasion shall I be able to do so?’ 29. In a year of drought duke Mf? called to him Hsien-jze, and asked him about it. ‘Heaven,’ said he, ‘has not sent down rain for a long time. I wish to expose a deformed person in the sun (to move its pity), what do you say to my doing so?’ ‘Heaven, indeed,’ was the reply, ‘does not send down rain; but would it not be an improper act of cruelty, on that account to expose the diseased son of some one in the sun ?’ ‘Well then,’ (said the duke), ‘I wish to expose in the sun a witch; what do you say to that?’ Hsien-jze said, ‘ Heaven, indeed, does not send down rain; but would it not be wide of the mark to hope anything from (the suffering of) a foolish woman, and by means of that to seek for rain ®?’ 1 The 3ze-kdo here was the same as Kfo Ki; see the note on paragraph 4. The incident here shows the influence of his well-known character. He is the crab whose shell forms a box for the cocoons, and the cicada whose antennae form the strings for the cap. * «Duke MQ and Hsien-jze ;’ see Section I. Part iii. 5. * In the 30 Awan, under s.c. 639, duke Hst of LQ makes a proposal about exposing a deformed person and a witch like that which is recorded here. Nothing is said, however, about changing the site of the market. Reference is made, however, to that 202 THE Lf xf. ‘What do you say then to my moving the marketplace elsewhere?’ The answer was, ‘When the son of Heaven dies, the market is held in the lanes for seven days; and it is held in them for three days, when the ruler of a state dies. It will perhaps be a proper measure to move it there on account of the present distress.’
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.
1They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, ‘ So it is when the toilet is complete! Immediately its influence extends far %,’ 22. A man-at-arms at the Yang gate (of the capital of Sung) having died, 3ze-han, the superintendent of Works, went to (his house), and wailed for him bitterly. The men of 3in who were in Sung as spies returned, and reported the thing to 1 The concluding sentence is found also in the ‘ Narratives of the School,’ and may have been added to the rest by the compiler of this Than Kung. We are not prepared for the instance which Confucius gives of his poverty; but perhaps we like him better for keeping a dog, and seeing after its burial. * Because he was older than 3ang-jze. ® This concluding sentence is much objected to; seeming, as it does, to attribute to their toilet what was due to the respectful demeanour of the two worthies, and their established reputation. But the text must stand as it is. 198 THE Lf xf. BK. IT. the marquis of 3in, saying, ‘A man-at-arms at the Yang gate having died, 3ze-han wailed for him bitterly, and the people were pleased; (Sung), we apprehend, cannot be attacked (with success).’ When Confucius heard of the circumstances, he said, ‘Skilfully did those men do their duty as spies in Sung. It is said in the Book of Poetry,— “Tf there was any mourning among the people, I did my utmost to help them.” Though there had been other enemies besides 3in, what state under the sky could have withstood one (in the condition of Sung)? ?’ 23. At the mourning rites for duke Awang of LA, when the interment was over, (the new ruler) did not enter the outer gate with his girdle of dolichos cloth. The ordinary and Great officers, when they had finished their wailing, also did not enter in their sackcloth 2. 24. There was an old acquaintance of Confucius, called Yiian Zang. When his mother died, the Master assisted him in preparing the shell for the coffin, Yiian (then) got up on the wood, and said, ‘It is long since I sang to anything;’ and (with this he struck the wood), singing :— ‘It is marked like a wild cat’s head; It is(smooth) asa younglady’s handwhich you hold.’ The Master, however, made as if he did not hear, and passed by him. 1 The whole narrative here is doubted. See the Shih, I. iii. Ode 10. 4. The reading of the poem, but not the meaning, is different from the text. The application is far-fetched . * The time was one of great disorder; there may have been reasons for the violations of propriety, which we do not know. SECT, Il, PT. WI. THE THAN KUNG. 199 The disciples who were with him said, ‘Can you not have done with him ?’ ‘I have heard,’ was the reply, ‘that relations should not forget their relationship, nor old acquaintances their friendship *.’
2SECT, Il, PT. WI. THE THAN KUNG. 199 The disciples who were with him said, ‘Can you not have done with him ?’ ‘I have heard,’ was the reply, ‘that relations should not forget their relationship, nor old acquaintances their friendship *.’ 25. Kao WAan-jze and Shi-yii were looking about them at the Nine Plains *, when W&n-jze said, ‘If these dead could arise, with whom would I associate myself?’ Shd-yit asked, ‘Would it be with Yang Kha-fa*?’ ‘He managed by his course,’ was the reply, ‘to concentrate in himself all the power of 3in, and yet he did not die a natural death. His wisdom does not deserve to be commended.’ ‘Would it be with uncle Fan‘?’ Wa&n-jze said, ‘When he saw gain in prospect, he did not think of his ruler; his virtue does not deserve to be commended‘. I think I would follow Wd-3ze of Sui’, While seeking the advantage of his ruler, he did not furget himself; and while consulting for his own advantage, he was not forgetful of his friends.’ The people of 3in thought that W4&n-jze knew men. He carried himself in a retiring way, as if he could not bear even his clothes. His speech 1 We have another instance of Confucius’s relations with Yiian Zang in the Analects, XIV, 46. He was evidently ‘queer,’ with a sort of craze. It gives one a new idea of Confucius to find his interest in, and kindly feeling for, such a man. * See paragraph 1g and note. * Master of duke Hsiang s.c. 627-621, and an important minister afterwards. “ See in paragraph 19, Part i. But scant measure is dealt Lere to ‘uncle Fan.’ 5 WA-j3ze of Sui had an eventful life, and played an important part in the affairs of 3in and ‘Ain in his time. See a fine testimony to him in the 30 Awan, under B.c. 546. 200 THE Li xt. BK. Il. was low and stuttering, as if he could not get his words out. The officers whom he advanced to responsible charges in the depositories of 3in were more than seventy. During his life, he had no contentions with any of them about gain, and when dying he required nothing from them for his sons. 26. Sha-éung Phi instructed (his son) Jze-lid (in the rules of ceremony); and when he died, 3zelid’s wife, who was a plain, blunt woman, wore for him the one year’s mourning and the headband with its two ends tied together. (Phi’s brother), Sho-kung kien spoke to 3ze-lid about it, and requested that she should wear the three months mourning and the simple headband; saying, ‘ Formerly, when I was mourning for my aunts and sisters, I wore this mourning, and no one forbade it.’ When he withdrew, however, (3ze-lit}) made his wife wear the three months’ mourning and the simple headband ?. 27. There was a man of Kang, who did not go into mourning on the death of his elder brother. Hearing, however, that 3ze-k4o was about to become governor of the city, he forthwith did so. The people of A#&ng said, ‘The silkworm spins
327. There was a man of Kang, who did not go into mourning on the death of his elder brother. Hearing, however, that 3ze-k4o was about to become governor of the city, he forthwith did so. The people of A#&ng said, ‘The silkworm spins 1 Shfi-tung Phi was the first of a branch of the Sh(-sun clan, descended from the ruling house of LQ. The object of the paragraph seems to be to show, that 3ze-lifi’s wife, though a plain simple woman, was taught what to do, by her native feeling and sense, in a matter of ceremony, more correctly than the two gentlemen, mere men of the world, her husband and his uncle. The paragraph, however, is not skilfully constructed, nor quite clear. K¥'ng Hstian thought that 3ze-lid was Phi’s son, which, the X/ien-lung editors say, some think a mistake, They do not give definitely their own opinion, SECT. Il. PT. III. THE THAN KUNG. 201 its cocoons, but the crab supplies the box for them; the bee has its cap, but the cicada supplies the strings for it. His elder brother died, but it was 3ze-k4o who made the mourning for him?’ 28. When Yo Kang, 3ze-kun’s mother, died, he was five days without eating. He then said, ‘I am sorry for it. Since in the case of my mother's death, I could not eat according to my feelings, on what occasion shall I be able to do so?’ 29. In a year of drought duke Mf? called to him Hsien-jze, and asked him about it. ‘Heaven,’ said he, ‘has not sent down rain for a long time. I wish to expose a deformed person in the sun (to move its pity), what do you say to my doing so?’ ‘Heaven, indeed,’ was the reply, ‘does not send down rain; but would it not be an improper act of cruelty, on that account to expose the diseased son of some one in the sun ?’ ‘Well then,’ (said the duke), ‘I wish to expose in the sun a witch; what do you say to that?’ Hsien-jze said, ‘ Heaven, indeed, does not send down rain; but would it not be wide of the mark to hope anything from (the suffering of) a foolish woman, and by means of that to seek for rain ®?’ 1 The 3ze-kdo here was the same as Kfo Ki; see the note on paragraph 4. The incident here shows the influence of his well-known character. He is the crab whose shell forms a box for the cocoons, and the cicada whose antennae form the strings for the cap. * «Duke MQ and Hsien-jze ;’ see Section I. Part iii. 5. * In the 30 Awan, under s.c. 639, duke Hst of LQ makes a proposal about exposing a deformed person and a witch like that which is recorded here. Nothing is said, however, about changing the site of the market. Reference is made, however, to that 202 THE Lf xf. ‘What do you say then to my moving the marketplace elsewhere?’ The answer was, ‘When the son of Heaven dies, the market is held in the lanes for seven days; and it is held in them for three days, when the ruler of a state dies. It will perhaps be a proper measure to move it there on account of the present distress.’
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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