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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13ang-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 ?’ Confucius said, ‘In heaven there are not two suns ; in a country there are not two kings?; in the seasonal sacrifices, and those to Heaven and Earth®, there are not two who occupy the highest place of honour. I do not know that what you ask about is according to rule. Formerly duke Hwan of Khi*, going frequently to war, made fictitious tablets and took them with him on his expeditions, depositing them on his return in the ancestral temple’. The practice of having two tablets in a temple-shrine originated from duke Hwan. As to two (playing the part of the) orphan son, it may be thus explained :—Formerly, on occasion of a visit to LQ by duke Ling of Wei, the mourning rites of At Hwan-jze were in progress. The ruler of Wei requested leave to offer his condolences. Duke At (of Ld)* declined (the ceremony), but could not * The Chinese characters mean simply ‘two orphans.’ Neither Khang-hst nor any English-Chinese dictionary explains the peculiar use of the term here; nor is Confucius’ explanation satisfactory, or to the point. * Compare paragraphs 5, 8, III, iii, pages 224-226. ® See the ‘ Doctrine of the Mean,’ 19, 6, Chinese Classics, vol. i. ‘ B.c. 685-643. 5 Literally ‘the temple-shrine of his grandfather ;’ but I think the name must have the general meaning I have given. * It has been shown that the ruler of Wei here could not be Y2 324 THE Lf xi. BK. V. enforce his refusal. He therefore acted as the principal (mourner), and the visitor came in to condole with him. Khang-3ze stood on the right of the gate with his face to the north. The duke, after the usual bows and courtesies, ascended by the steps on the east with his face towards the west. The visitor ascended by those on the west, and paid his condolences. The duke bowed ceremoniously to him, and then rose up and wailed, while Khang-3ze bowed with his forehead to the ground, in the position where he was. The superintending officers made no attempt to put the thing to rights. The having two now acting as the orphan son arose from the error of Ki Khang-jze.’ 24. 3ang-sze asked, ‘Anciently when an army went on an expedition, was it not first necessary to carry with it the spirit-tablets that had been removed from their shrines!?’ Confucius said, ‘When the son of Heaven went on his tours of Inspection, he took (one of) those tablets along with him, conveying it in the carriage of Reverence, thus intimating how it was felt necessary to have with him that object of honour’, The practice duke Ling. He must have been duke X40. But this error discredits the view of the statement having come from Confucius. 1 See note 2 and plan of the royal ancestral temple of X4u on pages 223-225,
2He must have been duke X40. But this error discredits the view of the statement having come from Confucius. 1 See note 2 and plan of the royal ancestral temple of X4u on pages 223-225, 2 This, it is said, was the tablet of the royal ancestor which had been last removed from its shrine, and placed in the shrine-house for all such removed tablets. The carriage of Reverence was the ‘metal-guilt’ carriage of the king, second to that adorned with jade, in which he rode to sacrifice. Zottoli renders :—‘ Imperator perlustrans custodita, cum translatitii delubri tabella peragrabat, imposita super casti curru, significatum necessariam praesentiam superioris.’ SECT. I. THE QUESTIONS OF 3ANG-3ZE. 325 now-a-days of taking the tablets of the seven templeshrines along with them on an expedition is an error. No shrine in all the seven (of the king), or in the five of the prince of a state, ought to be (left) empty. A shrine can only be so left without its tablet, when the son of Heaven has died, or the prince of a state deceased, or left his state, or when all the tablets are brought together at the united sacrifice, in the shrinetemple of the highest ancestor. I heard the following statement from Lao Tan! :—“ On the death of the son of Heaven, or of the prince of a state, it is the rule that the officer of prayer should take the tablets from all the other shrines and deposit them in that of the high ancestor*. When the wailing was over, and the business (of placing the tablet of the deceased in its shrine) was completed, then every other tablet was restored to its shrine. When a ruler abandoned his state, it was the rule that the Grand minister should take the tablets from all the shrines and follow him. When there was the united sacrifice in the shrine of the high ancestor, the officer of prayer met (and received) the tablets from the four shrines. When they were taken from their shrines or carried back to them all were required to keep out of the way.” So said Lao Tan.’ 1 This was, most probably, L&o-3ze, though some of the commentators deny it. AK4ng says: ‘L4&o Tan, the title of old for men of longevity, was a contemporary of Confucius ;’ and Ain H&o quotes a note on this from Wang of Shih-liang, that ‘This was not the author of the “ Five thousand words,”’ i.e. of the Tao Teh King. ® While the special sacrifices and other funeral rites were going on, the other sacrifices, which belonged to a different category of rites, were suspended. 326 THE Li xf. BK. V. 25. 3Ang-sze asked, ‘Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration ?’ Confucius said, ‘ They made the instructions from the tablet their chief consideration.’ ‘What does that mean?’ asked the other.
3BK. V. 25. 3Ang-sze asked, ‘Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration ?’ Confucius said, ‘ They made the instructions from the tablet their chief consideration.’ ‘What does that mean?’ asked the other. Confucius said, ‘When the son of Heaven or the prince of a state was about to go forth, he would, with gifts of silk, skins, and jade-tokens, announce his purpose at the shrines of his grandfather and father. He then took those gifts with him, conveying them on the march in the carriage of Reverence. At every stage (of the march), he would place offerings of food by them, and afterwards occupy the station. On returning, they would make announcement (at the same shrines), and when they had set forth (again) their offerings, they would collect the silk and jade, and bury them between the steps (leading) up to the fane of the high ancestor ; after which they left the temple. This was how they made the instructions they received their chief consideration.’ 26. 3ze-y asked, ‘Is it the rule to mourn for a foster-mother? as for a mother?’ * Zottoli gives for this phrase simply ‘adhaerebant numini,’ subjoining no note on it. The parties spoken of put down their offerings before the shrines, announcing that they were about to undertake such an expedition; and taking it for granted that their progenitors approved of their object, proceeded to carry it out, as if they had received a charge from them to do so, carrying the offerings with them in token of that charge from the spirits in the tablets of the shrines. This view is distinctly set forth by Hwang Khan (end of early Sung dynasty) and others. ? This foster-mother was not what we call ‘a nurse ;’ but a lady SECT. I. THE QUESTIONS OF 8ANG-3ZE. 327 Confucius said, ‘It is not the rule. Anciently, outside the palace, a boy had his master, and at home his foster-mother ; they were those whom the ruler employed to teach his son ;—what ground should these be for wearing mourning for them ? Formerly duke KAo of Lf having lost his mother when he was little, had a foster-mother, who was good; and when she died, he could not bear (not) to mourn for her,and wished to do so. The proper officer on hearing of it, said, “ According to the ancient rule, there is no mourning for a foster-mother. If you wear this mourning, you will act contrary to that ancient rule, and introduce confusion into the laws of the state. If you will after all do it, then we will put it on record, and transmit the act to the future ;—will not that be undesirable ?” The duke said, “ Anciently the son of Heaven, when unoccupied and at ease, wore the soft inner garment, assumed after the year’s mourning, and thecap.” The duke could not bear not to wear mourning, and on this he mourned for his fostermother in this garb. The mourning for a fostermother originated with duke Ado of Ld?.’
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.
13ang-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 ?’ Confucius said, ‘In heaven there are not two suns ; in a country there are not two kings?; in the seasonal sacrifices, and those to Heaven and Earth®, there are not two who occupy the highest place of honour. I do not know that what you ask about is according to rule. Formerly duke Hwan of Khi*, going frequently to war, made fictitious tablets and took them with him on his expeditions, depositing them on his return in the ancestral temple’. The practice of having two tablets in a temple-shrine originated from duke Hwan. As to two (playing the part of the) orphan son, it may be thus explained :—Formerly, on occasion of a visit to LQ by duke Ling of Wei, the mourning rites of At Hwan-jze were in progress. The ruler of Wei requested leave to offer his condolences. Duke At (of Ld)* declined (the ceremony), but could not * The Chinese characters mean simply ‘two orphans.’ Neither Khang-hst nor any English-Chinese dictionary explains the peculiar use of the term here; nor is Confucius’ explanation satisfactory, or to the point. * Compare paragraphs 5, 8, III, iii, pages 224-226. ® See the ‘ Doctrine of the Mean,’ 19, 6, Chinese Classics, vol. i. ‘ B.c. 685-643. 5 Literally ‘the temple-shrine of his grandfather ;’ but I think the name must have the general meaning I have given. * It has been shown that the ruler of Wei here could not be Y2 324 THE Lf xi. BK. V. enforce his refusal. He therefore acted as the principal (mourner), and the visitor came in to condole with him. Khang-3ze stood on the right of the gate with his face to the north. The duke, after the usual bows and courtesies, ascended by the steps on the east with his face towards the west. The visitor ascended by those on the west, and paid his condolences. The duke bowed ceremoniously to him, and then rose up and wailed, while Khang-3ze bowed with his forehead to the ground, in the position where he was. The superintending officers made no attempt to put the thing to rights. The having two now acting as the orphan son arose from the error of Ki Khang-jze.’ 24. 3ang-sze asked, ‘Anciently when an army went on an expedition, was it not first necessary to carry with it the spirit-tablets that had been removed from their shrines!?’ Confucius said, ‘When the son of Heaven went on his tours of Inspection, he took (one of) those tablets along with him, conveying it in the carriage of Reverence, thus intimating how it was felt necessary to have with him that object of honour’, The practice duke Ling. He must have been duke X40. But this error discredits the view of the statement having come from Confucius. 1 See note 2 and plan of the royal ancestral temple of X4u on pages 223-225,
2He must have been duke X40. But this error discredits the view of the statement having come from Confucius. 1 See note 2 and plan of the royal ancestral temple of X4u on pages 223-225, 2 This, it is said, was the tablet of the royal ancestor which had been last removed from its shrine, and placed in the shrine-house for all such removed tablets. The carriage of Reverence was the ‘metal-guilt’ carriage of the king, second to that adorned with jade, in which he rode to sacrifice. Zottoli renders :—‘ Imperator perlustrans custodita, cum translatitii delubri tabella peragrabat, imposita super casti curru, significatum necessariam praesentiam superioris.’ SECT. I. THE QUESTIONS OF 3ANG-3ZE. 325 now-a-days of taking the tablets of the seven templeshrines along with them on an expedition is an error. No shrine in all the seven (of the king), or in the five of the prince of a state, ought to be (left) empty. A shrine can only be so left without its tablet, when the son of Heaven has died, or the prince of a state deceased, or left his state, or when all the tablets are brought together at the united sacrifice, in the shrinetemple of the highest ancestor. I heard the following statement from Lao Tan! :—“ On the death of the son of Heaven, or of the prince of a state, it is the rule that the officer of prayer should take the tablets from all the other shrines and deposit them in that of the high ancestor*. When the wailing was over, and the business (of placing the tablet of the deceased in its shrine) was completed, then every other tablet was restored to its shrine. When a ruler abandoned his state, it was the rule that the Grand minister should take the tablets from all the shrines and follow him. When there was the united sacrifice in the shrine of the high ancestor, the officer of prayer met (and received) the tablets from the four shrines. When they were taken from their shrines or carried back to them all were required to keep out of the way.” So said Lao Tan.’ 1 This was, most probably, L&o-3ze, though some of the commentators deny it. AK4ng says: ‘L4&o Tan, the title of old for men of longevity, was a contemporary of Confucius ;’ and Ain H&o quotes a note on this from Wang of Shih-liang, that ‘This was not the author of the “ Five thousand words,”’ i.e. of the Tao Teh King. ® While the special sacrifices and other funeral rites were going on, the other sacrifices, which belonged to a different category of rites, were suspended. 326 THE Li xf. BK. V. 25. 3Ang-sze asked, ‘Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration ?’ Confucius said, ‘ They made the instructions from the tablet their chief consideration.’ ‘What does that mean?’ asked the other.
3BK. V. 25. 3Ang-sze asked, ‘Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration ?’ Confucius said, ‘ They made the instructions from the tablet their chief consideration.’ ‘What does that mean?’ asked the other. Confucius said, ‘When the son of Heaven or the prince of a state was about to go forth, he would, with gifts of silk, skins, and jade-tokens, announce his purpose at the shrines of his grandfather and father. He then took those gifts with him, conveying them on the march in the carriage of Reverence. At every stage (of the march), he would place offerings of food by them, and afterwards occupy the station. On returning, they would make announcement (at the same shrines), and when they had set forth (again) their offerings, they would collect the silk and jade, and bury them between the steps (leading) up to the fane of the high ancestor ; after which they left the temple. This was how they made the instructions they received their chief consideration.’ 26. 3ze-y asked, ‘Is it the rule to mourn for a foster-mother? as for a mother?’ * Zottoli gives for this phrase simply ‘adhaerebant numini,’ subjoining no note on it. The parties spoken of put down their offerings before the shrines, announcing that they were about to undertake such an expedition; and taking it for granted that their progenitors approved of their object, proceeded to carry it out, as if they had received a charge from them to do so, carrying the offerings with them in token of that charge from the spirits in the tablets of the shrines. This view is distinctly set forth by Hwang Khan (end of early Sung dynasty) and others. ? This foster-mother was not what we call ‘a nurse ;’ but a lady SECT. I. THE QUESTIONS OF 8ANG-3ZE. 327 Confucius said, ‘It is not the rule. Anciently, outside the palace, a boy had his master, and at home his foster-mother ; they were those whom the ruler employed to teach his son ;—what ground should these be for wearing mourning for them ? Formerly duke KAo of Lf having lost his mother when he was little, had a foster-mother, who was good; and when she died, he could not bear (not) to mourn for her,and wished to do so. The proper officer on hearing of it, said, “ According to the ancient rule, there is no mourning for a foster-mother. If you wear this mourning, you will act contrary to that ancient rule, and introduce confusion into the laws of the state. If you will after all do it, then we will put it on record, and transmit the act to the future ;—will not that be undesirable ?” The duke said, “ Anciently the son of Heaven, when unoccupied and at ease, wore the soft inner garment, assumed after the year’s mourning, and thecap.” The duke could not bear not to wear mourning, and on this he mourned for his fostermother in this garb. The mourning for a fostermother originated with duke Ado of Ld?.’
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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