Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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 ?’ Confucius said, ‘ This is not what I mean. When there is mourning for the son of Heaven or the prince of a state, (all) who wear the sackcloth with the jagged edges (will contribute to) the offerings. At the mourning of a Great officer, (all) who wear the sackcloth with the even edges will do so. At the mourning of an ordinary officer, his associates and friends will do so. Ifall these be not sufficient, they may receive contributions from all who should mourn for nine months downwards; and if these be still insufficient, they will repeat the process*,’ 1 B.C. 541-510. . * B.c. 795-769. This is going a long way back. * On this paragraph P. Zottoli says: —‘ Sang-jze petit an SECT. I. THE QUESTIONS OF 8ANG-3ZE. 319 14. 3ang-yze asked, ‘In a case of the mourning for five months, may (the principal) take part in the other sacrifices (of mourning)! ?’ Confucius said, ‘Why speak only of the mourning for five months? In all cases from the mourning for three years downwards, (the principals) take part in those sacrifices.’ 3ang-yze said, ‘Would not this be making the mourning of little importance, and giving (undue) importance to the sacrifices ?’ Confucius said, ‘In the mourning sacrifices for the son of Heaven and the prince of a state, none but those who wear the sackcloth with the jagged edges take part in them. In those for a Great officer, they who wear the sackcloth with the even edges do so. In those for another officer, if the participants be insufficient, they add to them from their brethren who should wear mourning for nine months downwards.’ 15. 3ang-sze asked, ‘When acquaintances are in mourning, may they participate in one another's sacrifices ?’ Confucius said, ‘When wearing the three months’ mourning, one has no occasion to sacrifice (in his own ancestral temple), and how should he assist another man (out of his own line) ?’ aliquis in novem mensium luctu constitutus possit adjuvare alterius funestae familiae oblationem. Confucius intelligit de adjuvanda proprii funeris oblatione.’ There appears to be a similar misunderstanding between the two in the next paragraph. 1 Khung Ying-t& makes this out to be the sacrifices of repose, and at the end of the wailing. I think the reference is more general. 320 THE uf xt. BK. V. 16. 3ang-sze asked, ‘When one has put off his mourning, may he take part in contributing to the offerings (for the dead of another) ?’ Confucius said, ‘To take part in the offerings (to another’s dead), on putting off one’s own sackcloth, is contrary to the rule. Possibly, he may perform the part of assisting him in receiving visitors.’
2Possibly, he may perform the part of assisting him in receiving visitors.’ 17. 3%ng-sze asked, ‘According to the rules for marriages, the presents have been received and a fortunate day has been fixed ;—if then the father or mother of the young lady die, what course should be adopted ?’ Confucius said, ‘ The son-in-law will send some one to condole ; and if it be his father or mother that has died, the family of the lady will in the same way send some to present their condolences. If the father have died, (the messenger) will name the (other) father (as having sent him); if the mother, he will name the (other) mother. If both parents be dead (on both sides), he will name the oldest uncle and his wife. When the son-in-law has buried (his dead), his oldest uncle will offer a release from the engagement to the lady, saying, ‘“‘ My son, being occupied with the mourning for his father or mother, and not having obtained the right to be reckoned among your brethren, has employed me to offer a release from the engagement.” (In this case) it is the rule for the lady to agree to the message and not presume to (insist on) the marriage (taking place immediately). When the son-in-law has concluded his mourning, the parents of the lady will send and request (the fulfilment of the engagement). The son-in-law will not (immediately come to) carry her (to his house), but afterwards she will be married to him; this is the a SECT. I. THE QUESTIONS OF SANG-3ZE. 321 rule. If it be the father or mother of the lady who died, the son-in-law will follow a similar course’.’ 18. 34ng-sze asked, ‘The son-in-law has met the lady in person, and she is on the way with him :—if (then) his father or mother die, what course should be adopted ?’ Confucius said, ‘The lady will change her dress ?; and in the long linen robe’, with the cincture of white silk round her hair, will hasten to be present at the mourning fites. If, while she is on the way, it be her own father or mother who dies, she will return‘.’ 19. ‘If the son-in-law have met the lady in person, and before she has arrived at his house, there occur a death requiring the year’s or the nine months’ mourning, what course should be adopted ?’ Confucius said, ‘ Before the gentleman enters, he will change his dress in a place outside. The lady will enter and change her dress in a place inside. They will then go to the proper positions and wail.’ 34ng-yze asked, ‘When the mourning is ended, will they not resume the marriage ceremonies?’ 1 Is the final marriage of the lady to the original betrothed ‘son-in-law,’ or bridegroom as we should say; or to another, that she may not pass the proper time for her marrying? Khung Ying-té, and other old commentators, advocate the latter view. Others, and especially the X/ien-lung editors, maintain the former ; and I have indicated in the version my agreement with them. There are difficulties with the text; but Confucius would hardly have sanctioned the other course.
3Khung Ying-té, and other old commentators, advocate the latter view. Others, and especially the X/ien-lung editors, maintain the former ; and I have indicated in the version my agreement with them. There are difficulties with the text; but Confucius would hardly have sanctioned the other course. * At the house of him who was now her husband. ® This, called ‘the deep garment,’ had the body and skirt sown together. See Book XXXIV. * This would be done, it is said, by Hsti Sze-ghing (Ming dynasty), to allow play to her filial piety, but she would live at the house of ‘ the son-in-law.’ (27) Y 322 THE Lf ef. BK. V. Confucius said, ‘It is the rule, that when the time of sacrifice has been allowed to pass by, it is not then offered. Why in this case should they go back to what must have taken place previously?’ 20. Confucius said, ‘The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place. The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents. After three months she presents herself in the ancestral temple, and is styled “ The new wife that has come.” A day is chosen for her to sacrifice at the shrine of her father-in-law ; expressing the idea of her being (now) the established wife.’ 21. Zang-sze asked, ‘If the lady die before she has presented herself in the ancestral temple, what course should be adopted?’ Confucius said, ‘(Her coffin) should not be removed to the ancestral temple, nor should (her tablet) be placed next to that of her mother-in-law. The husband should not carry the staff; nor wear the shoes of straw; nor have a (special) place (for wailing). She should be taken back, and buried among her kindred of her own family ;—showing that she had not become the established wife.’ 22. 3ang-sze asked, ‘The fortunate day has been fixed for taking the lady (to her new home), and she dies (in the meantime) :—what should be done?’ Confucius said, ‘The son-in-law will come to condole, wearing the one year’s mourning, which he will 1 This and the statements that follow suppose that the bridegtoom’s parents are dead. SECT. I. THE QUESTIONS OF 3ANG 3ZE. 323 lay aside when the interment has taken place. If it be the husband who dies, a similar course will be followed on the other side.’ 23. 3ang-sze asked, ‘Is it according to rule that at the mourning rites there should be two (performing the part of) the orphan son (and heir, receiving visitors)', or that at a temple-shrine there should be two spirit-tablets ?’
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.
1In 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 ?’ Confucius said, ‘ This is not what I mean. When there is mourning for the son of Heaven or the prince of a state, (all) who wear the sackcloth with the jagged edges (will contribute to) the offerings. At the mourning of a Great officer, (all) who wear the sackcloth with the even edges will do so. At the mourning of an ordinary officer, his associates and friends will do so. Ifall these be not sufficient, they may receive contributions from all who should mourn for nine months downwards; and if these be still insufficient, they will repeat the process*,’ 1 B.C. 541-510. . * B.c. 795-769. This is going a long way back. * On this paragraph P. Zottoli says: —‘ Sang-jze petit an SECT. I. THE QUESTIONS OF 8ANG-3ZE. 319 14. 3ang-yze asked, ‘In a case of the mourning for five months, may (the principal) take part in the other sacrifices (of mourning)! ?’ Confucius said, ‘Why speak only of the mourning for five months? In all cases from the mourning for three years downwards, (the principals) take part in those sacrifices.’ 3ang-yze said, ‘Would not this be making the mourning of little importance, and giving (undue) importance to the sacrifices ?’ Confucius said, ‘In the mourning sacrifices for the son of Heaven and the prince of a state, none but those who wear the sackcloth with the jagged edges take part in them. In those for a Great officer, they who wear the sackcloth with the even edges do so. In those for another officer, if the participants be insufficient, they add to them from their brethren who should wear mourning for nine months downwards.’ 15. 3ang-sze asked, ‘When acquaintances are in mourning, may they participate in one another's sacrifices ?’ Confucius said, ‘When wearing the three months’ mourning, one has no occasion to sacrifice (in his own ancestral temple), and how should he assist another man (out of his own line) ?’ aliquis in novem mensium luctu constitutus possit adjuvare alterius funestae familiae oblationem. Confucius intelligit de adjuvanda proprii funeris oblatione.’ There appears to be a similar misunderstanding between the two in the next paragraph. 1 Khung Ying-t& makes this out to be the sacrifices of repose, and at the end of the wailing. I think the reference is more general. 320 THE uf xt. BK. V. 16. 3ang-sze asked, ‘When one has put off his mourning, may he take part in contributing to the offerings (for the dead of another) ?’ Confucius said, ‘To take part in the offerings (to another’s dead), on putting off one’s own sackcloth, is contrary to the rule. Possibly, he may perform the part of assisting him in receiving visitors.’
2Possibly, he may perform the part of assisting him in receiving visitors.’ 17. 3%ng-sze asked, ‘According to the rules for marriages, the presents have been received and a fortunate day has been fixed ;—if then the father or mother of the young lady die, what course should be adopted ?’ Confucius said, ‘ The son-in-law will send some one to condole ; and if it be his father or mother that has died, the family of the lady will in the same way send some to present their condolences. If the father have died, (the messenger) will name the (other) father (as having sent him); if the mother, he will name the (other) mother. If both parents be dead (on both sides), he will name the oldest uncle and his wife. When the son-in-law has buried (his dead), his oldest uncle will offer a release from the engagement to the lady, saying, ‘“‘ My son, being occupied with the mourning for his father or mother, and not having obtained the right to be reckoned among your brethren, has employed me to offer a release from the engagement.” (In this case) it is the rule for the lady to agree to the message and not presume to (insist on) the marriage (taking place immediately). When the son-in-law has concluded his mourning, the parents of the lady will send and request (the fulfilment of the engagement). The son-in-law will not (immediately come to) carry her (to his house), but afterwards she will be married to him; this is the a SECT. I. THE QUESTIONS OF SANG-3ZE. 321 rule. If it be the father or mother of the lady who died, the son-in-law will follow a similar course’.’ 18. 34ng-sze asked, ‘The son-in-law has met the lady in person, and she is on the way with him :—if (then) his father or mother die, what course should be adopted ?’ Confucius said, ‘The lady will change her dress ?; and in the long linen robe’, with the cincture of white silk round her hair, will hasten to be present at the mourning fites. If, while she is on the way, it be her own father or mother who dies, she will return‘.’ 19. ‘If the son-in-law have met the lady in person, and before she has arrived at his house, there occur a death requiring the year’s or the nine months’ mourning, what course should be adopted ?’ Confucius said, ‘ Before the gentleman enters, he will change his dress in a place outside. The lady will enter and change her dress in a place inside. They will then go to the proper positions and wail.’ 34ng-yze asked, ‘When the mourning is ended, will they not resume the marriage ceremonies?’ 1 Is the final marriage of the lady to the original betrothed ‘son-in-law,’ or bridegroom as we should say; or to another, that she may not pass the proper time for her marrying? Khung Ying-té, and other old commentators, advocate the latter view. Others, and especially the X/ien-lung editors, maintain the former ; and I have indicated in the version my agreement with them. There are difficulties with the text; but Confucius would hardly have sanctioned the other course.
3Khung Ying-té, and other old commentators, advocate the latter view. Others, and especially the X/ien-lung editors, maintain the former ; and I have indicated in the version my agreement with them. There are difficulties with the text; but Confucius would hardly have sanctioned the other course. * At the house of him who was now her husband. ® This, called ‘the deep garment,’ had the body and skirt sown together. See Book XXXIV. * This would be done, it is said, by Hsti Sze-ghing (Ming dynasty), to allow play to her filial piety, but she would live at the house of ‘ the son-in-law.’ (27) Y 322 THE Lf ef. BK. V. Confucius said, ‘It is the rule, that when the time of sacrifice has been allowed to pass by, it is not then offered. Why in this case should they go back to what must have taken place previously?’ 20. Confucius said, ‘The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place. The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents. After three months she presents herself in the ancestral temple, and is styled “ The new wife that has come.” A day is chosen for her to sacrifice at the shrine of her father-in-law ; expressing the idea of her being (now) the established wife.’ 21. Zang-sze asked, ‘If the lady die before she has presented herself in the ancestral temple, what course should be adopted?’ Confucius said, ‘(Her coffin) should not be removed to the ancestral temple, nor should (her tablet) be placed next to that of her mother-in-law. The husband should not carry the staff; nor wear the shoes of straw; nor have a (special) place (for wailing). She should be taken back, and buried among her kindred of her own family ;—showing that she had not become the established wife.’ 22. 3ang-sze asked, ‘The fortunate day has been fixed for taking the lady (to her new home), and she dies (in the meantime) :—what should be done?’ Confucius said, ‘The son-in-law will come to condole, wearing the one year’s mourning, which he will 1 This and the statements that follow suppose that the bridegtoom’s parents are dead. SECT. I. THE QUESTIONS OF 3ANG 3ZE. 323 lay aside when the interment has taken place. If it be the husband who dies, a similar course will be followed on the other side.’ 23. 3ang-sze asked, ‘Is it according to rule that at the mourning rites there should be two (performing the part of) the orphan son (and heir, receiving visitors)', or that at a temple-shrine there should be two spirit-tablets ?’
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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