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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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.’ 10. 3ang-yze said, ‘If, when the ruler has died, and is now lying in his coffin, the minister be called to the funeral rites for his father or mother, what course will he pursue ?’ Confucius said, ‘He should go home and remain there; going indeed to the ruler’s for the great 1 That is, the rightful son and heir may then perform the sacrifice marking the close of the first year’s mourning for a parent, and that marking the close of the second year’s mourning in the month after. But AA&n H4o argues that it was only the rightful son who could thus go back and offer the sacrifices proper to the mourning rites for parents, and that the other sons could not do so. This is the case underlying the next paragraph. sll SECT, It. THE QUESTIONS OF 8ANG-8ZE. 333 services (to the departed), but not for those of every morning and evening?,’ 11, (3ang-sze asked), ‘If, when they have begun to remove the coffin, the minister be called to the funeral rites for his father or mother, how should he do?’ Confucius said, ‘He should go home and wail, and then return and accompany the funeral of the ruler.’ 12. ‘If,’ said (34ng-yze), ‘before the ruler has been coffined, a minister be called to the funeral rites for his father or mother, what should be his course ?’ Confucius said, ‘He should go home, and have the deceased put into the coffin, returning (then) to the ruler’s. On occasion of the great services, he will go home, but not for those of every morning and evening. In the case of a Great officer, the chief servant of the household will attend to matters; in the case of an ordinary officer, a son or grandson. When there are the great services at the ruler’s, the wife of the Great officer will also go there, but not for those of every morning and evening.’ 13. One in a low position should not pronounce the eulogy of another in a high, nor a younger man that of one older than himself. In the case of the son of Heaven, they refer to Heaven as giving his 1 It has been seen that morning and evening offerings to the dead were placed near the coffin. On the first and fifteenth of the month these were on a great scale, and with special observances,—at the new and full moon. They were ‘the great services.’ The practice still continues. 334 THE Lf xt. BK. V. eulogy. It is not the rule for princes of states to deliver the eulogy of one another’. _ 14. 3&ng-yze asked, ‘ When a ruler goes across the boundary of his own state, he takes with him his inner coffin asa precaution for the preparations against the three years (mourning rites)forhim*®. If hedie(abroad), what are the proceedings on his being brought back ?’
2_ 14. 3&ng-yze asked, ‘ When a ruler goes across the boundary of his own state, he takes with him his inner coffin asa precaution for the preparations against the three years (mourning rites)forhim*®. If hedie(abroad), what are the proceedings on his being brought back ?’ Confucius said, ‘The clothes to be put on him after the coffining having been provided, the son in the linen cap, with the sackcloth band round it, wearing coarse sackcloth and the shoes of straw, and carrying a staff, will enter by the opening made in the wall of the apartment for the coffin, having ascended by the western steps. Ifthe slighter dressing (preparatory to the coffining) have still (to be made), the son will follow the bier without a cap, enter by the gate, and ascend by the stepson the east. There is one and the same rule for a ruler, a Great officer, and an ordinary officer.’ 15. 3ang-yze asked, ‘If one is occupied in drawing (the carriage with the bier on it) at the funeral rites of his ruler, and is then called to the funeral rites of his father or mother, what should he do ?’ 1 The eulogy has in China for more than a thousand years taken the form of inscriptions on tombs and sacrificial compositions; of which there are many elegant and eloquent specimens. It should be summed up in the honorary title. Truth, however, might require that that should be the reverse of eulogistic; and perhaps this led to its being conferred, as a rule, by one superior in rank and position. The honorary title of a deceased sovereign was first proclaimed at the great sacrifice to Heaven at the winter solstice ; and hence it is referred to in the text as coming from Heaven! * That is, I think, simply, ‘as a precaution against his dying while abroad.’ Zottoli renders :—‘ Regulus excedens confinia, ut in tres annos praecaveatur, habit sandapilam sequacem.’ SECT. II. THE QUESTIONS OF 8ANG-3ZE. 335 Confucius said, ‘He should complete what he is engaged in; and when the coffin has been let down into the grave, return home, without waiting for the departure of the (ruler’s) son.’ 16. 3ang-sze asked, ‘If one, occupied with the funeral rites of a parent, has (assisted in) drawing the bier to the path (to the grave), and there hear of the death of his ruler, what should he do ?’ Confucius said, ‘ He should complete the burial ; and, when the coffin has been let down, he should change his dress, and go to (the ruler’s).’ 17. 3ang-3ze asked, ‘If the eldest son by the proper wife be (only) an officer, and a son by a secondary wife be a Great officer, how will the latter proceed in his sacrificing ?’ Confucius said, ‘ He will sacrifice, with the victims belonging to his higher rank, in the house of the eldest son. The officer of prayer will say, “So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering’.”’ °
3The officer of prayer will say, “So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering’.”’ ° 18. ‘If the eldest son, now the head of the family, be residing, in consequence of some charge of guilt, in another state, and a son by a secondary wife be a Great officer, when (the latter) is offering a sacrifice (for the other), the officer of prayer will say, “So 1 Here two things were in collision. The oldest son by the proper wife was the representative of the father, and only he could preside at the service in the ancestral temple of the family. But here an inferior son has been advanced to a higher rank than his older brother. As a Great officer he is entitled to have three shrine temples; but it would be contrary to the solidarity of the family for him to erect an ancestral temple for himself. The difficulty is met in the way described, the sacrifice being ascribed to the elder brother, as head of the family. 336 THE Lf xf. BK. V. and So, the filial son, employs the attendant son, So and So, to perform for him the regular service.” (In this case, however), the principal in this vicarious service will not conduct the sacrifice so as to see that the spirit of the deceased is satisfied to the full; nor send the cup round among all who are present, nor receive the blessing (at the close); nor lay on the ground the portions of the sacrifice as thank-offerings; nor have with him (the wife of the elder brother) who should appear before the spirit-tablet of her mother-in-law, the wife of the deceased. He will put down the cup before the (principal) guests, but they will put it down (in another place), and not send it round. He will not send to them portions of the flesh. In his address to the guests (at the beginning of the service), he will say, “ My honoured brother, the honoured son (of our father), being in another state, has employed me, So and So, to make announcement to you',”’ fg. 3ang-yze asked, ‘If the eldest son have gone and is in another state, while a son by a secondary 1 This paragraph continues the case in the preceding, with the additional circumstances that the head of the family is a fugitive from it, and that the sacrifice referred to in it is performed by the inferior brother remaining in the state, in lieu of him. It is difficult to translate without amplification so as to be intelligible, because of what may be called the technical terms in it. The five points in which the service was deficient, different from what it would have been, if performed by the proper brother, are given in the reverse order of their regular occurrence; whether designedly or not, we cannot tell. For that portion of the paragraph P. Zottoli gives :—‘ Sed vicarius dominus vacabit satisfactionis sacrificio ; vacabit universali propinatione; vacabit benedictione; vacabit consternationis sacrificio; vacabit copulatione;’ appending a note to explain the terms. —<_ SECT. Il. THE QUESTIONS OF 3ANG-3ZE. 337
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.
1It 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.’ 10. 3ang-yze said, ‘If, when the ruler has died, and is now lying in his coffin, the minister be called to the funeral rites for his father or mother, what course will he pursue ?’ Confucius said, ‘He should go home and remain there; going indeed to the ruler’s for the great 1 That is, the rightful son and heir may then perform the sacrifice marking the close of the first year’s mourning for a parent, and that marking the close of the second year’s mourning in the month after. But AA&n H4o argues that it was only the rightful son who could thus go back and offer the sacrifices proper to the mourning rites for parents, and that the other sons could not do so. This is the case underlying the next paragraph. sll SECT, It. THE QUESTIONS OF 8ANG-8ZE. 333 services (to the departed), but not for those of every morning and evening?,’ 11, (3ang-sze asked), ‘If, when they have begun to remove the coffin, the minister be called to the funeral rites for his father or mother, how should he do?’ Confucius said, ‘He should go home and wail, and then return and accompany the funeral of the ruler.’ 12. ‘If,’ said (34ng-yze), ‘before the ruler has been coffined, a minister be called to the funeral rites for his father or mother, what should be his course ?’ Confucius said, ‘He should go home, and have the deceased put into the coffin, returning (then) to the ruler’s. On occasion of the great services, he will go home, but not for those of every morning and evening. In the case of a Great officer, the chief servant of the household will attend to matters; in the case of an ordinary officer, a son or grandson. When there are the great services at the ruler’s, the wife of the Great officer will also go there, but not for those of every morning and evening.’ 13. One in a low position should not pronounce the eulogy of another in a high, nor a younger man that of one older than himself. In the case of the son of Heaven, they refer to Heaven as giving his 1 It has been seen that morning and evening offerings to the dead were placed near the coffin. On the first and fifteenth of the month these were on a great scale, and with special observances,—at the new and full moon. They were ‘the great services.’ The practice still continues. 334 THE Lf xt. BK. V. eulogy. It is not the rule for princes of states to deliver the eulogy of one another’. _ 14. 3&ng-yze asked, ‘ When a ruler goes across the boundary of his own state, he takes with him his inner coffin asa precaution for the preparations against the three years (mourning rites)forhim*®. If hedie(abroad), what are the proceedings on his being brought back ?’
2_ 14. 3&ng-yze asked, ‘ When a ruler goes across the boundary of his own state, he takes with him his inner coffin asa precaution for the preparations against the three years (mourning rites)forhim*®. If hedie(abroad), what are the proceedings on his being brought back ?’ Confucius said, ‘The clothes to be put on him after the coffining having been provided, the son in the linen cap, with the sackcloth band round it, wearing coarse sackcloth and the shoes of straw, and carrying a staff, will enter by the opening made in the wall of the apartment for the coffin, having ascended by the western steps. Ifthe slighter dressing (preparatory to the coffining) have still (to be made), the son will follow the bier without a cap, enter by the gate, and ascend by the stepson the east. There is one and the same rule for a ruler, a Great officer, and an ordinary officer.’ 15. 3ang-yze asked, ‘If one is occupied in drawing (the carriage with the bier on it) at the funeral rites of his ruler, and is then called to the funeral rites of his father or mother, what should he do ?’ 1 The eulogy has in China for more than a thousand years taken the form of inscriptions on tombs and sacrificial compositions; of which there are many elegant and eloquent specimens. It should be summed up in the honorary title. Truth, however, might require that that should be the reverse of eulogistic; and perhaps this led to its being conferred, as a rule, by one superior in rank and position. The honorary title of a deceased sovereign was first proclaimed at the great sacrifice to Heaven at the winter solstice ; and hence it is referred to in the text as coming from Heaven! * That is, I think, simply, ‘as a precaution against his dying while abroad.’ Zottoli renders :—‘ Regulus excedens confinia, ut in tres annos praecaveatur, habit sandapilam sequacem.’ SECT. II. THE QUESTIONS OF 8ANG-3ZE. 335 Confucius said, ‘He should complete what he is engaged in; and when the coffin has been let down into the grave, return home, without waiting for the departure of the (ruler’s) son.’ 16. 3ang-sze asked, ‘If one, occupied with the funeral rites of a parent, has (assisted in) drawing the bier to the path (to the grave), and there hear of the death of his ruler, what should he do ?’ Confucius said, ‘ He should complete the burial ; and, when the coffin has been let down, he should change his dress, and go to (the ruler’s).’ 17. 3ang-3ze asked, ‘If the eldest son by the proper wife be (only) an officer, and a son by a secondary wife be a Great officer, how will the latter proceed in his sacrificing ?’ Confucius said, ‘ He will sacrifice, with the victims belonging to his higher rank, in the house of the eldest son. The officer of prayer will say, “So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering’.”’ °
3The officer of prayer will say, “So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering’.”’ ° 18. ‘If the eldest son, now the head of the family, be residing, in consequence of some charge of guilt, in another state, and a son by a secondary wife be a Great officer, when (the latter) is offering a sacrifice (for the other), the officer of prayer will say, “So 1 Here two things were in collision. The oldest son by the proper wife was the representative of the father, and only he could preside at the service in the ancestral temple of the family. But here an inferior son has been advanced to a higher rank than his older brother. As a Great officer he is entitled to have three shrine temples; but it would be contrary to the solidarity of the family for him to erect an ancestral temple for himself. The difficulty is met in the way described, the sacrifice being ascribed to the elder brother, as head of the family. 336 THE Lf xf. BK. V. and So, the filial son, employs the attendant son, So and So, to perform for him the regular service.” (In this case, however), the principal in this vicarious service will not conduct the sacrifice so as to see that the spirit of the deceased is satisfied to the full; nor send the cup round among all who are present, nor receive the blessing (at the close); nor lay on the ground the portions of the sacrifice as thank-offerings; nor have with him (the wife of the elder brother) who should appear before the spirit-tablet of her mother-in-law, the wife of the deceased. He will put down the cup before the (principal) guests, but they will put it down (in another place), and not send it round. He will not send to them portions of the flesh. In his address to the guests (at the beginning of the service), he will say, “ My honoured brother, the honoured son (of our father), being in another state, has employed me, So and So, to make announcement to you',”’ fg. 3ang-yze asked, ‘If the eldest son have gone and is in another state, while a son by a secondary 1 This paragraph continues the case in the preceding, with the additional circumstances that the head of the family is a fugitive from it, and that the sacrifice referred to in it is performed by the inferior brother remaining in the state, in lieu of him. It is difficult to translate without amplification so as to be intelligible, because of what may be called the technical terms in it. The five points in which the service was deficient, different from what it would have been, if performed by the proper brother, are given in the reverse order of their regular occurrence; whether designedly or not, we cannot tell. For that portion of the paragraph P. Zottoli gives :—‘ Sed vicarius dominus vacabit satisfactionis sacrificio ; vacabit universali propinatione; vacabit benedictione; vacabit consternationis sacrificio; vacabit copulatione;’ appending a note to explain the terms. —<_ SECT. Il. THE QUESTIONS OF 3ANG-3ZE. 337
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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