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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1P. Zottoli simply has ‘ coram tabell4.’ ® At the courts of the sovereign and of the other princes. 314 THE Lf xf. BK. Vs spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.’ 4. Confucius said, ‘When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father’. They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers. They then give (the business of) the state in charge to the five (subordinate) officers *, and take their journey, presenting the offerings to the spirits of the road* as they set forth. All the announcements should be completed in five days. To go beyond this in making them is contrary to rule. In every one of them they use a victim and silks. On the return (of the princes) there are the same observances.’ 5. ‘When princes of states are about to visit one another, they must announce (their departure) before * The characters here are the same as in the preceding paragraph, but here they have their usual force. Announcement and offerings were made at both shrines. * The most likely opinion is that these five officers were—two belonging to the department of the minister of Instruction, two to that of the minister of Works, and one to that of the minister of War. On them, for reasons which we may not be able to give, devolved on such occasions the superintendence of the state. * There seems to be no doubt of the meaning here, but this significance of $f is not given in the Khang-hst dictionary. The more common term is if]. SECT. I. THE QUESTIONS OF 8ANG-82ZE. 315 the shrine of their father’. They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass. They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. When they return, they will announce (the fact) in person to their grandfather and father’, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.’ 6. 3ang-jze asked, ‘If the funerals of both parents? take place together, what course is adopted ? Which is first and which last ?’
2(When this has been done), they enter and give audience in the court.’ 6. 3ang-jze asked, ‘If the funerals of both parents? take place together, what course is adopted ? Which is first and which last ?’ Confucius said, ‘The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order. From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony. When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take 1 There would seem to be an omission in the former of these sentences of the announcement to the grandfathers, § Or grandparents, 316 THE wf xt. BK. V. place, and proceed to arrange for the interment. It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).’ . 7. Confucius said?, ‘The eldest son, even though seventy, should never be without a wife to take her part in presiding at the funeral rites. If there be no such eldest son, the rites may be performed without a presiding wife.’ 8. 3%ng-yze asked, ‘It has been proposed to invest a son with the cap, and the investors have arrived, and after exchanging bows and courtesies (with the master of the house), have entered. If then news should come that the death of some relative has occurred, for whom a year’s mourning or that of nine months must be worn, what should be done ?’ Confucius said, ‘If the death has taken place within (the circle of the same surname), the ceremony should be given up’; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth. The viands will be removed and the place swept, after which he will go to his proper position and wail. If the investors have not yet arrived, the capping will be given up (for the time) *. g. ‘If the arrangements for the capping have been 1 The words of Confucius are here, as in some other paragraphs, not preceded by the formula, ‘34ng-3ze asked.’ Some say this is an omission, intentional or unintentional, of the compiler. Some commentators deride the judgment (see especially Ho Kung-yii), holding it unworthy of Confucius. * Because then a festal and a mourning service would come together in the ancestral temple. * The investors may have previously heard of the death, and not kept their appointment. SECT. I. THE QUESTIONS OF 3ANG-3ZE. 317 made, but before the day arrives, an occasion for the one year’s mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.’
3SECT. I. THE QUESTIONS OF 3ANG-3ZE. 317 made, but before the day arrives, an occasion for the one year’s mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.’ 10. ‘When all mourning is over, may a son continue to wear the cap which he has hitherto worn?!?’ Confucius said, ‘When the son of Heaven gives to the (young) prince of a state or a Great officer his robes and the cap proper to each in the grand ancestral temple, the youth on his return home will set forth his offering (in his own ancestral temple), wearing the robes that have been given to him, and here he will drink the cup of capping (as if) offered by his father’, without the cup of wine at the ceremony. 11. ‘When a son is (thus) capped after his father’s death, he is considered to be properly capped; he will sweep the ground, and sacrifice at his father’s shrine. This being done, he will present himself before his uncles, and then offer the proper courtesies to the investors.’ 12. 3ang-sze asked, ‘Under what circumstances is it that at sacrifice they do not carry out the practice of all drinking to one another ?’ Confucius said, ‘I have heard that at the close of the one year’s mourning, the principal concerned in it 1 Till he was capped, a youth wore nothing on his head. But in the case supposed the youth’s time for capping had arrived ; and he had assumed a cap without the ceremony. 2 When a father gave orders to his son about his capping or marriage, he gave him a cup of ordinary wine. The sweet wine was given to the youth by a friend or friends who had invested him with the cap. The real answer to 3ang-3ze’s question is in paragraph 11, 318 THE Lf xt. BK. Vv. sacrifices in his inner garment of soft silk, and there is not that drinking all round. The cup is set down beside the guests, but they do not take it up. This is the rule. Formerly duke X4o of Ld}, while in that silken garment, took the cup and sent it all round, but it was against the rule; and duke H4o%, at the end of the second year’s mourning, put down the cup presented to him, and did not send it all round, but this also was against the rule.’ 13. 3ang-sze asked, ‘In a case (of the) mourning for nine months, can (the principal) take part in contributing to the offerings (to the dead of others) ?’ Confucius said, ‘Why speak only of (the mourning for) nine months ? In all cases from (the mourning for) three years downwards, it may be done. This is the rule.’ 3ang-sze said, ‘Would not this be making the mourning of little importance, and attaching (undue) importance to mutual helpfulness ?’
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.
1P. Zottoli simply has ‘ coram tabell4.’ ® At the courts of the sovereign and of the other princes. 314 THE Lf xf. BK. Vs spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.’ 4. Confucius said, ‘When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father’. They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers. They then give (the business of) the state in charge to the five (subordinate) officers *, and take their journey, presenting the offerings to the spirits of the road* as they set forth. All the announcements should be completed in five days. To go beyond this in making them is contrary to rule. In every one of them they use a victim and silks. On the return (of the princes) there are the same observances.’ 5. ‘When princes of states are about to visit one another, they must announce (their departure) before * The characters here are the same as in the preceding paragraph, but here they have their usual force. Announcement and offerings were made at both shrines. * The most likely opinion is that these five officers were—two belonging to the department of the minister of Instruction, two to that of the minister of Works, and one to that of the minister of War. On them, for reasons which we may not be able to give, devolved on such occasions the superintendence of the state. * There seems to be no doubt of the meaning here, but this significance of $f is not given in the Khang-hst dictionary. The more common term is if]. SECT. I. THE QUESTIONS OF 8ANG-82ZE. 315 the shrine of their father’. They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass. They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. When they return, they will announce (the fact) in person to their grandfather and father’, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.’ 6. 3ang-jze asked, ‘If the funerals of both parents? take place together, what course is adopted ? Which is first and which last ?’
2(When this has been done), they enter and give audience in the court.’ 6. 3ang-jze asked, ‘If the funerals of both parents? take place together, what course is adopted ? Which is first and which last ?’ Confucius said, ‘The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order. From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony. When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take 1 There would seem to be an omission in the former of these sentences of the announcement to the grandfathers, § Or grandparents, 316 THE wf xt. BK. V. place, and proceed to arrange for the interment. It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).’ . 7. Confucius said?, ‘The eldest son, even though seventy, should never be without a wife to take her part in presiding at the funeral rites. If there be no such eldest son, the rites may be performed without a presiding wife.’ 8. 3%ng-yze asked, ‘It has been proposed to invest a son with the cap, and the investors have arrived, and after exchanging bows and courtesies (with the master of the house), have entered. If then news should come that the death of some relative has occurred, for whom a year’s mourning or that of nine months must be worn, what should be done ?’ Confucius said, ‘If the death has taken place within (the circle of the same surname), the ceremony should be given up’; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth. The viands will be removed and the place swept, after which he will go to his proper position and wail. If the investors have not yet arrived, the capping will be given up (for the time) *. g. ‘If the arrangements for the capping have been 1 The words of Confucius are here, as in some other paragraphs, not preceded by the formula, ‘34ng-3ze asked.’ Some say this is an omission, intentional or unintentional, of the compiler. Some commentators deride the judgment (see especially Ho Kung-yii), holding it unworthy of Confucius. * Because then a festal and a mourning service would come together in the ancestral temple. * The investors may have previously heard of the death, and not kept their appointment. SECT. I. THE QUESTIONS OF 3ANG-3ZE. 317 made, but before the day arrives, an occasion for the one year’s mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.’
3SECT. I. THE QUESTIONS OF 3ANG-3ZE. 317 made, but before the day arrives, an occasion for the one year’s mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.’ 10. ‘When all mourning is over, may a son continue to wear the cap which he has hitherto worn?!?’ Confucius said, ‘When the son of Heaven gives to the (young) prince of a state or a Great officer his robes and the cap proper to each in the grand ancestral temple, the youth on his return home will set forth his offering (in his own ancestral temple), wearing the robes that have been given to him, and here he will drink the cup of capping (as if) offered by his father’, without the cup of wine at the ceremony. 11. ‘When a son is (thus) capped after his father’s death, he is considered to be properly capped; he will sweep the ground, and sacrifice at his father’s shrine. This being done, he will present himself before his uncles, and then offer the proper courtesies to the investors.’ 12. 3ang-sze asked, ‘Under what circumstances is it that at sacrifice they do not carry out the practice of all drinking to one another ?’ Confucius said, ‘I have heard that at the close of the one year’s mourning, the principal concerned in it 1 Till he was capped, a youth wore nothing on his head. But in the case supposed the youth’s time for capping had arrived ; and he had assumed a cap without the ceremony. 2 When a father gave orders to his son about his capping or marriage, he gave him a cup of ordinary wine. The sweet wine was given to the youth by a friend or friends who had invested him with the cap. The real answer to 3ang-3ze’s question is in paragraph 11, 318 THE Lf xt. BK. Vv. sacrifices in his inner garment of soft silk, and there is not that drinking all round. The cup is set down beside the guests, but they do not take it up. This is the rule. Formerly duke X4o of Ld}, while in that silken garment, took the cup and sent it all round, but it was against the rule; and duke H4o%, at the end of the second year’s mourning, put down the cup presented to him, and did not send it all round, but this also was against the rule.’ 13. 3ang-sze asked, ‘In a case (of the) mourning for nine months, can (the principal) take part in contributing to the offerings (to the dead of others) ?’ Confucius said, ‘Why speak only of (the mourning for) nine months ? In all cases from (the mourning for) three years downwards, it may be done. This is the rule.’ 3ang-sze said, ‘Would not this be making the mourning of little importance, and attaching (undue) importance to mutual helpfulness ?’
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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