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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Zottoli 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 wife, and without rank, remains at home, may the latter offer the sacrifice ?’ Confucius said, ‘ Yes, certainly.’ ‘And how will he sacrifice?’ ‘He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet “ filial.” This abstinence will cease after his death. The disciples of 3ze-y, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right ;—they have no truthful ground for their sacrifices’. 20. 3ang-sze asked, ‘Is it necessary that there should be a representative of the dead in sacrifice ? or may he be dispensed with as when the satisfying offerings are made to the dead ?’ Confucius said, ‘In sacrificing to a full-grown man for whom there have been the funeral rites, there must be such a representative, who should be a grandson; and if the grandson be too young, some one must be employed to carry him in his arms. If there be no grandson, some one of the same surname should be selected for the occasion. In sacrificing to one who has died prematurely, there are (only) the satisfying offerings, for he was not 1 These last two sentences evidently should not be ascribed to Confucius. It was only after his death that 3ze-yQ would have a school of his own. They must have been written moreover after the death of 3ze-yA. [27] Zz 338 THE Lf xi. BK. V. full-grown. To sacrifice to a full-grown man, for whom there have been the funeral rites without a representative, would be to treat him as if he had died prematurely.’ 21. Confucius said, ‘ There is the offering of satisfaction made in the dark chamber, and that made in the brighter place.’ 3ang-sze answered with a question, ‘ But to one who has died prematurely there is not made a complete sacrifice; what do you mean by speaking of two satisfying offerings, the dark and the bright ?’
2Confucius said, ‘When the oldest son, who would take the father’s place, dies prematurely, no brother by an inferior wife can be his successor. At the auspicious sacrifice to him}, there is a single bullock ; but the service being to one who died prematurely, there is no presentation (of the lungs), no stand with the heart and tongue, no dark-coloured spirits’, no announcement of the nourishment being completed. This is what is called the dark satisfying offering. In regard to all others who have died prematurely and have left no offspring, the sacrifice is offered to them in the house of the oldest son, where the apartment is most light, with the vases in the chamber on the east. This is what is called the bright satisfying offering.’ 22. 3ang-sze asked, ‘At a burial, when the bier has been drawn to the path (leading to the place), if there happen an eclipse of the sun, is any change made or not ?’ The first auspicious sacrifice took place when the ceremony of wailing was over. * A name for water. SECT. Il. THE QUESTIONS OF 8ANG-3ZE. 339 Confucius said, ‘ Formerly, along with L4o Tan’, I was assisting at a burial in the village of Hsiang, and when we had got to the path, the sun was eclipsed. Lao Tan said to me, “ XAid, let the bier be stopped on the left of the road*; and then let us wail and wait till the eclipse pass away. When it is light again, we will proceed.” He said that this was the rule. When we had returned and completed the burial, I said to him, “In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not, would it not have been better to goon?” L&o Tan said, “When the prince of a state is going to the court of the son of Heaven, he travels while he can see the sun. At sun-down he halts, and presents his offerings (to the spirit of the way). When a Great officer is on a mission, he travels while he can see the sun, and at sun-down he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by star-light are only criminals and those who are hastening to the funeral rites of a parent. When there is an eclipse of the sun, how do we know that we shall not see the stars ? And moreover, a superior man, in his performance of rites, will not expose his relatives to the risk of distress or evil.” This is what I heard from Léo Tan.’ 23. 3ang-yze asked, ‘In the case of one dying where he is stopping, when discharging a mission for * This was Lao-3ze, ‘the old master.’ It seems better to keep L&o as if it had been the surname. See paragraph 24, p. 325. * The east of the road. Graves were north of the towns, Z2 340 THE Lf xf. BE. Vv.
3See paragraph 24, p. 325. * The east of the road. Graves were north of the towns, Z2 340 THE Lf xf. BE. Vv. his ruler, the rules say? that, (if he die) in a government hotel his spirit shall be recalled ; but not, (if he die) in a private one*. But to whatever state a commissioner may be sent, the lodging which may be assigned to him by the proper officer becomes a public hotel ;—what is the meaning of his spirit not being recalled, (if he die) in a private one ?’ Confucius said, ‘You have asked well. The houses of a high minister, a Great officer, or an ordinary officer, may be called private hotels. The government hotel, and any other which the government may appoint, may be called a public hotel. In this you have the meaning of that saying that the spirit is recalled at a public hotel.’ 24. 3ang-sze asked, ‘ Children dying prematurely, between eight and eleven, should be buried in the garden in a brick grave, and carried thither on a contrivance serving the purpose of a carriage, the place being near; but now if the grave is chosen at a distance, what do you say about their being buried there ?’ Confucius said, ‘I have heard this account from Lao Tan:—‘Formerly,” he said, “the recorder Yi had a son who died thus prematurely, and the grave was distant. The duke of Sho said to him, ‘Why not shroud and coffin him in your palace?’ The recorder said, ‘Dare Ido so?’ The 1 Where these rules are to be found I do not know. * I use ‘hotel’ here in the French meaning of the term. We must suppose that ‘the private hotel’ about which 3aing-3ze asked was one to which the commissioner had gone without the instructions of the state; and, as the Kfien-lung editors say, ‘the rites were therefore so far diminished.’ SECT. II. THE QUESTIONS OF 8ANG-3ZE. 341 duke of Shao spoke about it to the duke of Au, who said, ‘Why may it not be done?’ and the recorder did it. The practice of coffins for boys who have died so prematurely, and shrouding them, began with the recorder Yt.”’ 25. 3ang-gze asked, ‘A minister or a Great officer is about to act the part of a personator of the dead for his ruler. If, when he has received (orders) to pass the night in solemn vigil, there occur in his own family an occasion for him to wear the robe of hemmed sackcloth, what should he do ?’ Confucius said, ‘ The rule is for him to leave (his house) and lodge in a state hotel, and wait till (the ruler’s) business is accomplished.’ 26. Confucius said,‘When one who has represented the dead comes forth in the (officer's) leathern cap, or the (Great officer's) tasseled cap (which he has worn), ministers, Great officers, and other officers, all will descend from their carriages (when his passes). He will bow forward to them, and he will also have a forerunner (to notify his approach).’
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.
1Zottoli 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 wife, and without rank, remains at home, may the latter offer the sacrifice ?’ Confucius said, ‘ Yes, certainly.’ ‘And how will he sacrifice?’ ‘He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet “ filial.” This abstinence will cease after his death. The disciples of 3ze-y, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right ;—they have no truthful ground for their sacrifices’. 20. 3ang-sze asked, ‘Is it necessary that there should be a representative of the dead in sacrifice ? or may he be dispensed with as when the satisfying offerings are made to the dead ?’ Confucius said, ‘In sacrificing to a full-grown man for whom there have been the funeral rites, there must be such a representative, who should be a grandson; and if the grandson be too young, some one must be employed to carry him in his arms. If there be no grandson, some one of the same surname should be selected for the occasion. In sacrificing to one who has died prematurely, there are (only) the satisfying offerings, for he was not 1 These last two sentences evidently should not be ascribed to Confucius. It was only after his death that 3ze-yQ would have a school of his own. They must have been written moreover after the death of 3ze-yA. [27] Zz 338 THE Lf xi. BK. V. full-grown. To sacrifice to a full-grown man, for whom there have been the funeral rites without a representative, would be to treat him as if he had died prematurely.’ 21. Confucius said, ‘ There is the offering of satisfaction made in the dark chamber, and that made in the brighter place.’ 3ang-sze answered with a question, ‘ But to one who has died prematurely there is not made a complete sacrifice; what do you mean by speaking of two satisfying offerings, the dark and the bright ?’
2Confucius said, ‘When the oldest son, who would take the father’s place, dies prematurely, no brother by an inferior wife can be his successor. At the auspicious sacrifice to him}, there is a single bullock ; but the service being to one who died prematurely, there is no presentation (of the lungs), no stand with the heart and tongue, no dark-coloured spirits’, no announcement of the nourishment being completed. This is what is called the dark satisfying offering. In regard to all others who have died prematurely and have left no offspring, the sacrifice is offered to them in the house of the oldest son, where the apartment is most light, with the vases in the chamber on the east. This is what is called the bright satisfying offering.’ 22. 3ang-sze asked, ‘At a burial, when the bier has been drawn to the path (leading to the place), if there happen an eclipse of the sun, is any change made or not ?’ The first auspicious sacrifice took place when the ceremony of wailing was over. * A name for water. SECT. Il. THE QUESTIONS OF 8ANG-3ZE. 339 Confucius said, ‘ Formerly, along with L4o Tan’, I was assisting at a burial in the village of Hsiang, and when we had got to the path, the sun was eclipsed. Lao Tan said to me, “ XAid, let the bier be stopped on the left of the road*; and then let us wail and wait till the eclipse pass away. When it is light again, we will proceed.” He said that this was the rule. When we had returned and completed the burial, I said to him, “In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not, would it not have been better to goon?” L&o Tan said, “When the prince of a state is going to the court of the son of Heaven, he travels while he can see the sun. At sun-down he halts, and presents his offerings (to the spirit of the way). When a Great officer is on a mission, he travels while he can see the sun, and at sun-down he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by star-light are only criminals and those who are hastening to the funeral rites of a parent. When there is an eclipse of the sun, how do we know that we shall not see the stars ? And moreover, a superior man, in his performance of rites, will not expose his relatives to the risk of distress or evil.” This is what I heard from Léo Tan.’ 23. 3ang-yze asked, ‘In the case of one dying where he is stopping, when discharging a mission for * This was Lao-3ze, ‘the old master.’ It seems better to keep L&o as if it had been the surname. See paragraph 24, p. 325. * The east of the road. Graves were north of the towns, Z2 340 THE Lf xf. BE. Vv.
3See paragraph 24, p. 325. * The east of the road. Graves were north of the towns, Z2 340 THE Lf xf. BE. Vv. his ruler, the rules say? that, (if he die) in a government hotel his spirit shall be recalled ; but not, (if he die) in a private one*. But to whatever state a commissioner may be sent, the lodging which may be assigned to him by the proper officer becomes a public hotel ;—what is the meaning of his spirit not being recalled, (if he die) in a private one ?’ Confucius said, ‘You have asked well. The houses of a high minister, a Great officer, or an ordinary officer, may be called private hotels. The government hotel, and any other which the government may appoint, may be called a public hotel. In this you have the meaning of that saying that the spirit is recalled at a public hotel.’ 24. 3ang-sze asked, ‘ Children dying prematurely, between eight and eleven, should be buried in the garden in a brick grave, and carried thither on a contrivance serving the purpose of a carriage, the place being near; but now if the grave is chosen at a distance, what do you say about their being buried there ?’ Confucius said, ‘I have heard this account from Lao Tan:—‘Formerly,” he said, “the recorder Yi had a son who died thus prematurely, and the grave was distant. The duke of Sho said to him, ‘Why not shroud and coffin him in your palace?’ The recorder said, ‘Dare Ido so?’ The 1 Where these rules are to be found I do not know. * I use ‘hotel’ here in the French meaning of the term. We must suppose that ‘the private hotel’ about which 3aing-3ze asked was one to which the commissioner had gone without the instructions of the state; and, as the Kfien-lung editors say, ‘the rites were therefore so far diminished.’ SECT. II. THE QUESTIONS OF 8ANG-3ZE. 341 duke of Shao spoke about it to the duke of Au, who said, ‘Why may it not be done?’ and the recorder did it. The practice of coffins for boys who have died so prematurely, and shrouding them, began with the recorder Yt.”’ 25. 3ang-gze asked, ‘A minister or a Great officer is about to act the part of a personator of the dead for his ruler. If, when he has received (orders) to pass the night in solemn vigil, there occur in his own family an occasion for him to wear the robe of hemmed sackcloth, what should he do ?’ Confucius said, ‘ The rule is for him to leave (his house) and lodge in a state hotel, and wait till (the ruler’s) business is accomplished.’ 26. Confucius said,‘When one who has represented the dead comes forth in the (officer's) leathern cap, or the (Great officer's) tasseled cap (which he has worn), ministers, Great officers, and other officers, all will descend from their carriages (when his passes). He will bow forward to them, and he will also have a forerunner (to notify his approach).’
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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