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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The mourning for a fostermother originated with duke Ado of Ld?.’ of the harem to whom the care of an orphan boy was entrusted ;—it may have been after he ceased to be suckled. The reasoning of Confucius goes on the assumption that mourning should be worn only in cases of consanguinity or affinity; and it may be inferred from this that concubinage was not the most ancient rule in China. 1 See the eleventh article in the forty-third chapter of the ‘ Narratives of the School,’ where a similar, probably the same, conversation, with some variations, is found. The duke of L@ in it, however, is not K4o, but H4o; see paragraph 12, page 315. 328 THE xf xf. BK. Vv. Section II. 1. 3ang-jze asked, ‘The princes are assembled in a body to appear before the son of Heaven; they have entered the gate, but are not able to go through with the rites (of audience) ;—how many occurrences will make these be discontinued ?’ Confucius said, ‘Four.’ ‘May I ask what they are?’ said the other. The reply was :—‘ The grand ancestral temple taking fire; an eclipse of the sun; funeral rites of the queen ; their robes all unsightly through soaking rain. If, when the princes are all there, an eclipse of the sun take place, they follow the son of Heaven to save it!; each one dressed in the colour of his quarter, and with the weapon proper to it? If there be a fire in the grand ancestral temple, they follow him to extinguish it without those robes and weapons.’ 2. 3ang-sze said, ‘Princes are visiting one another. (The strangers) have entered the gate after the customary bowings and courtesies, but they are not able to go through with the rites (of audience) ;— how many occurrences will make these be discontinued ?’ Confucius said, ‘ Six;’ and, in answer to the ques- 1 The phenomenon of an eclipse suggested the idea of some enemy or adverse influence devouring the sun’s disk. * The colour appropriate to the east was green, and the weapon the spear with two hooks; the colour of the south was red, and the weapon the spear with one hook and two points; the colour of the west was white, and the weapon the bow; the colour of the north was black, and the weapon the shield; the colour of the centre was yellow, and the weapon the drum. SECT. Il. THE QUESTIONS OF 8ANG-3ZE. 329 tion as to what they were, replied :—‘ The death of the son of Heaven; the grand ancestral temple taking fire; an eclipse of the sun; the funeral rites of the queen or of the princess of the state; and their robes‘all unsightly through soaking rain.’ 3. 3a&ng-sze said, ‘ At the seasonal sacrifices of the son of Heaven, at those to Heaven and Earth, and at (any of) the five sacrifices of the house, after the vessels, round and square, with their contents have been set forth, if there occur the death of the son of Heaven or mourning rites for the queen, what should be done?’
2Confucius said, ‘ The sacrifice should be stopped.’ The other asked, ‘If, during the sacrifice, there occur an eclipse of the sun, or the grand ancestral temple take fire, what should be done?’ The reply was, ‘The steps of the sacrifice should be hurried on. If the victim have arrived, but has not yet been slain, the sacrifice should be discontinued. 4. ‘When the son of Heaven has died and is not yet coffined, the sacrifices of the house are not offered. When he is coffined, they are resumed; but at any one of them the representative of the dead takes (only) three mouthfuls (of the food), and is not urged (to take more). He is then presented with a cup, but does not respond by presenting another, and there is an end (of the ceremony). From the removal of the coffin to the return (from the burial) and the subsequent wailing, those sacrifices (again) cease. After the burial they are offered, but when the officer of prayer has finished the cup presented to him, they stop.’ 5. 3&ng-yze asked, ‘At the sacrifices to the spirits 330 THE Lf xt. BK. V. of the land and grain proper to the feudal princes, if, after the stands and vessels, with their contents, have been arranged, news arrive of the death of the son of Heaven or of the mourning rites for his queen, or if the ruler die or there be mourning rites for his consort, what should be done ?’ Confucius said, ‘The sacrifice should be discontinued. From the ruler’s death to the coffining, and from the removal of the coffin to the return (from the burial) and the (subsequent) wailing, they will follow the example set by the son of Heaven!.’ 6. 3ang-sze asked, ‘At the sacrifices of a Great officer?, when the tripods and stands have been arranged, and the dishes of bamboo and wood, with their contents, have been set forth, but they are not able to go through with the rites, how many occurrences will cause them to be discontinued ?’ - Confucius said, ‘Nine ;’ and when asked what they were, he added :—‘ The death of the son of Heaven; funeral rites for his queen ; the death of the ruler (of the state); funeral rites for his consort ; the ruler’s grand ancestral temple taking fire; an eclipse of the sun; (a call to) the three years’ mourning; to that of one year; or to that of nine months. In all these cases the sacrifice should be given up. If the mourning be merely for relatives by affinity, from all degrees of it up to the twelve months, the sacrifice will go on. At one where the mourning is worn for twelve months, the representative of the dead, after entering, will take (only) three mouthfuls (of the food), and not be urged to take (any more). ’ As given in the preceding paragraphs. * In his ancestral temple. SECT. II. THE QUESTIONS OF S8ANG-3ZE. 331
3At one where the mourning is worn for twelve months, the representative of the dead, after entering, will take (only) three mouthfuls (of the food), and not be urged to take (any more). ’ As given in the preceding paragraphs. * In his ancestral temple. SECT. II. THE QUESTIONS OF S8ANG-3ZE. 331 He will be presented with a cup, but will not respond by presenting one in return, and there will be an end (of the ceremony). Where the mourning is for nine months, after he has presented the responsive cup, the thing will end. Where it is for five or for three months, it will not end till all the observances in the apartment are gone through. What distinguishes the proceedings of an ordinary officer is, that he does not sacrifice when wearing the three months’ mourning. He sacrifices, however, if the dead to whom he does so had no relationship with him requiring him to wear mourning.’ 7. 3ang-yze asked, ‘May one, wearing the three years’ mourning for a parent, go to condole with others ?’ Confucius said, ‘On the completion of the first of the three years, one should not be seen standing with others, or going along in a crowd. With a superior man the use of ceremonies is to give proper and elegant expression to the feelings. Would it not be an empty form’ to go and condole and wail with others, while wearing the three years’ mourning?’ 8. 3&ng-sze asked, ‘Ifa Great officer or ordinary officer be in mourning for a parent? he may put it off*; and if he be in mourning for his ruler, under what conditions will he put that off ?’ Confucius said, ‘If he have the mourning for his ' How could he, occupied with his own sorrow, offer anything but an empty form of condolence to others? * Literally ‘ private mourning,’ as below; but evidently the master and disciple both had the mourning for a parent in mind. * On his having to go into mourning for his ruler. 332 THE Lf at. BK. V. ruler on his person, he will not venture to wear any private mourning ;—what putting off can there be ? In this case, even if the time be passed (for any observances which the private mourning would require), he will not put it off. When the mourning for the ruler is put off, he will then perform the great sacrifices (of his private mourning)'. This is the rule.’ 9. 3&ng-sze asked, ‘ But is it allowable thus to give up all the mourning rites for a parent through this keeping on of the mourning (for a ruler)?’ Confucius said, ‘According to the ceremonies as determined by the ancient kings, it is the rule that when the time has passed (for the observance of any ceremony), there should be no attempt to perform it. It is not that one could not keep from not putting off the mourning ; but the evil would be in his going beyond the definite statute. Therefore it is that a superior man does not offer a sacrifice, when the proper time for doing so has passed.’
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.
1The mourning for a fostermother originated with duke Ado of Ld?.’ of the harem to whom the care of an orphan boy was entrusted ;—it may have been after he ceased to be suckled. The reasoning of Confucius goes on the assumption that mourning should be worn only in cases of consanguinity or affinity; and it may be inferred from this that concubinage was not the most ancient rule in China. 1 See the eleventh article in the forty-third chapter of the ‘ Narratives of the School,’ where a similar, probably the same, conversation, with some variations, is found. The duke of L@ in it, however, is not K4o, but H4o; see paragraph 12, page 315. 328 THE xf xf. BK. Vv. Section II. 1. 3ang-jze asked, ‘The princes are assembled in a body to appear before the son of Heaven; they have entered the gate, but are not able to go through with the rites (of audience) ;—how many occurrences will make these be discontinued ?’ Confucius said, ‘Four.’ ‘May I ask what they are?’ said the other. The reply was :—‘ The grand ancestral temple taking fire; an eclipse of the sun; funeral rites of the queen ; their robes all unsightly through soaking rain. If, when the princes are all there, an eclipse of the sun take place, they follow the son of Heaven to save it!; each one dressed in the colour of his quarter, and with the weapon proper to it? If there be a fire in the grand ancestral temple, they follow him to extinguish it without those robes and weapons.’ 2. 3ang-sze said, ‘Princes are visiting one another. (The strangers) have entered the gate after the customary bowings and courtesies, but they are not able to go through with the rites (of audience) ;— how many occurrences will make these be discontinued ?’ Confucius said, ‘ Six;’ and, in answer to the ques- 1 The phenomenon of an eclipse suggested the idea of some enemy or adverse influence devouring the sun’s disk. * The colour appropriate to the east was green, and the weapon the spear with two hooks; the colour of the south was red, and the weapon the spear with one hook and two points; the colour of the west was white, and the weapon the bow; the colour of the north was black, and the weapon the shield; the colour of the centre was yellow, and the weapon the drum. SECT. Il. THE QUESTIONS OF 8ANG-3ZE. 329 tion as to what they were, replied :—‘ The death of the son of Heaven; the grand ancestral temple taking fire; an eclipse of the sun; the funeral rites of the queen or of the princess of the state; and their robes‘all unsightly through soaking rain.’ 3. 3a&ng-sze said, ‘ At the seasonal sacrifices of the son of Heaven, at those to Heaven and Earth, and at (any of) the five sacrifices of the house, after the vessels, round and square, with their contents have been set forth, if there occur the death of the son of Heaven or mourning rites for the queen, what should be done?’
2Confucius said, ‘ The sacrifice should be stopped.’ The other asked, ‘If, during the sacrifice, there occur an eclipse of the sun, or the grand ancestral temple take fire, what should be done?’ The reply was, ‘The steps of the sacrifice should be hurried on. If the victim have arrived, but has not yet been slain, the sacrifice should be discontinued. 4. ‘When the son of Heaven has died and is not yet coffined, the sacrifices of the house are not offered. When he is coffined, they are resumed; but at any one of them the representative of the dead takes (only) three mouthfuls (of the food), and is not urged (to take more). He is then presented with a cup, but does not respond by presenting another, and there is an end (of the ceremony). From the removal of the coffin to the return (from the burial) and the subsequent wailing, those sacrifices (again) cease. After the burial they are offered, but when the officer of prayer has finished the cup presented to him, they stop.’ 5. 3&ng-yze asked, ‘At the sacrifices to the spirits 330 THE Lf xt. BK. V. of the land and grain proper to the feudal princes, if, after the stands and vessels, with their contents, have been arranged, news arrive of the death of the son of Heaven or of the mourning rites for his queen, or if the ruler die or there be mourning rites for his consort, what should be done ?’ Confucius said, ‘The sacrifice should be discontinued. From the ruler’s death to the coffining, and from the removal of the coffin to the return (from the burial) and the (subsequent) wailing, they will follow the example set by the son of Heaven!.’ 6. 3ang-sze asked, ‘At the sacrifices of a Great officer?, when the tripods and stands have been arranged, and the dishes of bamboo and wood, with their contents, have been set forth, but they are not able to go through with the rites, how many occurrences will cause them to be discontinued ?’ - Confucius said, ‘Nine ;’ and when asked what they were, he added :—‘ The death of the son of Heaven; funeral rites for his queen ; the death of the ruler (of the state); funeral rites for his consort ; the ruler’s grand ancestral temple taking fire; an eclipse of the sun; (a call to) the three years’ mourning; to that of one year; or to that of nine months. In all these cases the sacrifice should be given up. If the mourning be merely for relatives by affinity, from all degrees of it up to the twelve months, the sacrifice will go on. At one where the mourning is worn for twelve months, the representative of the dead, after entering, will take (only) three mouthfuls (of the food), and not be urged to take (any more). ’ As given in the preceding paragraphs. * In his ancestral temple. SECT. II. THE QUESTIONS OF S8ANG-3ZE. 331
3At one where the mourning is worn for twelve months, the representative of the dead, after entering, will take (only) three mouthfuls (of the food), and not be urged to take (any more). ’ As given in the preceding paragraphs. * In his ancestral temple. SECT. II. THE QUESTIONS OF S8ANG-3ZE. 331 He will be presented with a cup, but will not respond by presenting one in return, and there will be an end (of the ceremony). Where the mourning is for nine months, after he has presented the responsive cup, the thing will end. Where it is for five or for three months, it will not end till all the observances in the apartment are gone through. What distinguishes the proceedings of an ordinary officer is, that he does not sacrifice when wearing the three months’ mourning. He sacrifices, however, if the dead to whom he does so had no relationship with him requiring him to wear mourning.’ 7. 3ang-yze asked, ‘May one, wearing the three years’ mourning for a parent, go to condole with others ?’ Confucius said, ‘On the completion of the first of the three years, one should not be seen standing with others, or going along in a crowd. With a superior man the use of ceremonies is to give proper and elegant expression to the feelings. Would it not be an empty form’ to go and condole and wail with others, while wearing the three years’ mourning?’ 8. 3&ng-sze asked, ‘Ifa Great officer or ordinary officer be in mourning for a parent? he may put it off*; and if he be in mourning for his ruler, under what conditions will he put that off ?’ Confucius said, ‘If he have the mourning for his ' How could he, occupied with his own sorrow, offer anything but an empty form of condolence to others? * Literally ‘ private mourning,’ as below; but evidently the master and disciple both had the mourning for a parent in mind. * On his having to go into mourning for his ruler. 332 THE Lf at. BK. V. ruler on his person, he will not venture to wear any private mourning ;—what putting off can there be ? In this case, even if the time be passed (for any observances which the private mourning would require), he will not put it off. When the mourning for the ruler is put off, he will then perform the great sacrifices (of his private mourning)'. This is the rule.’ 9. 3&ng-sze asked, ‘ But is it allowable thus to give up all the mourning rites for a parent through this keeping on of the mourning (for a ruler)?’ Confucius said, ‘According to the ceremonies as determined by the ancient kings, it is the rule that when the time has passed (for the observance of any ceremony), there should be no attempt to perform it. It is not that one could not keep from not putting off the mourning ; but the evil would be in his going beyond the definite statute. Therefore it is that a superior man does not offer a sacrifice, when the proper time for doing so has passed.’
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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