Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, ‘One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.’ 7. The girdle was not used along with the sackcloth band. That band could not be used by one who carried in his hand his jade-token; nor could it be used along with a dress of various colours. 8. On occasions of prohibitions issued by the state (in connexion with the great sacrifices), the wailing ceased; as to the offerings deposited by the coffin, morning and evening, and the repairing to their proper positions, mourners proceeded as usual}. g. A lad, when wailing, did not sob or quaver; did not leap ; did not carry a staff; did not wear the straw sandals ; and did not occupy the mourning shed. 10. Confucius said, ‘For grand-aunts the mourning . with the edges even is worn, but the feet in leaping are not lifted from the ground. For aunts and sisters the mourning for nine months is worn, but the feet in leaping are lifted from the ground. If a man understands these things, will he not (always) follow the right forms of ceremonies? Will he not do so?’ 1 The punctuation and place of this short paragraph vary. Its integrity is also doubted. M 2 164 THE Li kt. BK. XVIII. 11. When the mother of { Lia died, his assistants in the rites stood on his left; when f{ Lid died, they stood on his right. The practice of the assistants (at funeral rites) giving their aid on the right, originated from the case of f Lit}. 12. The mouth of the son of Heaven was stuffed after death with nine shells; that of a feudal lord, with seven; that of a Great officer, with five; and that of an ordinary officer, with three ?. 13. An officer was interred after three months, and the same month the wailing was ended. A Great officer was interred (also) after three months, and after five months the wailing was ended. A prince was interred after five months, and after seven the wailing was ended. For an officer the sacrifice of Repose was offered three times ; for a Great officer, five times; and for a feudal prince, seven times. 14. A feudal lord sent a messenger to offer his condolences; and after that, his contributions for the mouth, the grave-clothes, and the carriage. All these things were transacted on the same day, and in the order thus indicated. 15. When a high minister or Great officer was ill, the ruler inquired about him many times. When an ordinary officer was ill, he inquired about him once. When a Great officer or high minister was buried, the ruler did not eat flesh; when the wailing was finished, he did not have music. When an officer was encoffined, he did not have music. 16. After they had gone up, and made the bier 1 A minister of duke MQ of LQ, 3.c. 409-377. * This was not the practice in the Kau dynasty. SECT. II, PT. 11. SA xt. 165
2When an officer was encoffined, he did not have music. 16. After they had gone up, and made the bier 1 A minister of duke MQ of LQ, 3.c. 409-377. * This was not the practice in the Kau dynasty. SECT. II, PT. 11. SA xt. 165 ready, in the case of the burial of a feudal lord, there were 500 men to draw the ropes. At each of the four ropes they were all gagged. The minister of War superintended the clappers; eight men with these walking on each side of the bier. The chief artizan, carrying a shade of feathers, guided the progress (of the procession). At the burial of a Great officer, after they had gone up and made the bier ready, 300 men drew the ropes ; four men with their clappers walked on each side of the bier; and its progress was guided (by the chief artizan) with a reed of white grass in his hand. 17. Confucius said, ‘Kwan Kung had carving on the square vessels for holding the grain of his offerings, and red ornaments for his cap; he set up a screen where he lodged on the way, and had a stand of earth on which the cups he had used, in giving a feast, were replaced ; he had hills carved on the capitals of his pillars, and pondweed on the lower pillars supporting the rafters. He was a worthy Great officer, but made it difficult for his superiors (to distinguish themselves from him). ‘An Phing-£ung?, in sacrificing to his father and other progenitors, used only the shoulders of a pig, not large enough to cover the dish. He was a worthy Great officer, but made it difficult for his inferiors (to distinguish themselves from him). ‘A superior man will not encroach on (the observances of) those above him, nor put difficulties in the way of those below him.’ 1 See Confucian Analects III, 22, and V, 17. * A minister of XAf, contemporary with Confucius, distinguished for his simple, and perhaps parsimonious, ways. 166 THE Lf xt. BK, XVIII. 18, Excepting on the death of her father or mother, the wife (of a feudal lord) did not cross the boundaries of the state to pay a visit of condolence. On that occasion she did so, and went back to her original home, where she used the ceremonies of condolence proper to a feudal lord, and she was treated as one. When she arrived, she entered by the women’s gate, and went up (to the reception hall) by steps at the side (of the principal steps), the ruler receiving her at the top of the steps on the east. The other ceremonies were the same as those of a guest who hastened to attend the funeral rites. 1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4.
3The other ceremonies were the same as those of a guest who hastened to attend the funeral rites. 1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4. 20. There are three things that occasion sorrow to a superior man (who is devoted to learning):—If there be any subject of which he has not heard, and he cannot get to hear of it; if he hear of it, and cannot get to learn it; if he have learned it, and cannot get to carry it out in practice. There are five things that occasion shame to a superior man (who is engaged in governmental duties) :—If he occupy an office, and have not well described its duties; if he describe its duties well, but do not carry them into practice ; if he have got his office, and lost it again; if he be charged with the care of a large territory, and the people be not correspondingly numerous; if another, in a charge like his own, have more merit than he. 21. Confucius said, ‘In bad years they used in their carriages their poorest horses, and in their sacrifices the victims lowest (in the classes belonging to them).’ 22. At the mourning rites for Hsii Ya, duke Ai SECT. Il. PT. II. BA xi. 167 sent ZQ Pt to Confucius to learn the rites proper at the mourning for the officer. Those rites were thus committed at that time to writing. 23. 3ze-kung having gone to see the agricultural sacrifice at the end of the year, Confucius said to him, ‘ 3hze, did it give you pleasure?’ The answer was, ‘ The people of the whole state appeared to be mad ; I do not know in what I could find pleasure.’ The Master said, ‘ For their hundred days’ labour in the field, (the husbandmen) receive this one day’s enjoyment (from the state) ;—this is what you do not understand. (Even) Wan and Wd could not keep a bow (in good condition), if it were always drawn and never relaxed; nor did they leave it always relaxed and never drawn. To keep it now strung and now unstrung was the way of Wan and Wa.’ 24. Mang Hsien-yze said, ‘If in the first month at the (winter) solstice it be allowable to offer the (border) sacrifice to God, in the seventh month, at the summer solstice, we may offer the sacrifice in the temple of the ancestor (of our ruling House).’ Accordingly Hsien-sze offered that sacrifice to all the progenitors (of the line of Ld) in the seventh month’. 25. The practice of not obtaining from the son of Heaven the confirmation of her dignity for the ‘wife (of the ruler of LQ) began with duke 40%. 1 Hsien-3ze was the honorary title of Kung-sun Mieh, a good officer of Lf, under dukes W&n, Hstian, KAang, and Hsiang. He must understand him as speaking of the sacrifices of the state, and not of his own. * See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king. 168 THE Lf xt. BK, XVIII.
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.
1If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, ‘One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.’ 7. The girdle was not used along with the sackcloth band. That band could not be used by one who carried in his hand his jade-token; nor could it be used along with a dress of various colours. 8. On occasions of prohibitions issued by the state (in connexion with the great sacrifices), the wailing ceased; as to the offerings deposited by the coffin, morning and evening, and the repairing to their proper positions, mourners proceeded as usual}. g. A lad, when wailing, did not sob or quaver; did not leap ; did not carry a staff; did not wear the straw sandals ; and did not occupy the mourning shed. 10. Confucius said, ‘For grand-aunts the mourning . with the edges even is worn, but the feet in leaping are not lifted from the ground. For aunts and sisters the mourning for nine months is worn, but the feet in leaping are lifted from the ground. If a man understands these things, will he not (always) follow the right forms of ceremonies? Will he not do so?’ 1 The punctuation and place of this short paragraph vary. Its integrity is also doubted. M 2 164 THE Li kt. BK. XVIII. 11. When the mother of { Lia died, his assistants in the rites stood on his left; when f{ Lid died, they stood on his right. The practice of the assistants (at funeral rites) giving their aid on the right, originated from the case of f Lit}. 12. The mouth of the son of Heaven was stuffed after death with nine shells; that of a feudal lord, with seven; that of a Great officer, with five; and that of an ordinary officer, with three ?. 13. An officer was interred after three months, and the same month the wailing was ended. A Great officer was interred (also) after three months, and after five months the wailing was ended. A prince was interred after five months, and after seven the wailing was ended. For an officer the sacrifice of Repose was offered three times ; for a Great officer, five times; and for a feudal prince, seven times. 14. A feudal lord sent a messenger to offer his condolences; and after that, his contributions for the mouth, the grave-clothes, and the carriage. All these things were transacted on the same day, and in the order thus indicated. 15. When a high minister or Great officer was ill, the ruler inquired about him many times. When an ordinary officer was ill, he inquired about him once. When a Great officer or high minister was buried, the ruler did not eat flesh; when the wailing was finished, he did not have music. When an officer was encoffined, he did not have music. 16. After they had gone up, and made the bier 1 A minister of duke MQ of LQ, 3.c. 409-377. * This was not the practice in the Kau dynasty. SECT. II, PT. 11. SA xt. 165
2When an officer was encoffined, he did not have music. 16. After they had gone up, and made the bier 1 A minister of duke MQ of LQ, 3.c. 409-377. * This was not the practice in the Kau dynasty. SECT. II, PT. 11. SA xt. 165 ready, in the case of the burial of a feudal lord, there were 500 men to draw the ropes. At each of the four ropes they were all gagged. The minister of War superintended the clappers; eight men with these walking on each side of the bier. The chief artizan, carrying a shade of feathers, guided the progress (of the procession). At the burial of a Great officer, after they had gone up and made the bier ready, 300 men drew the ropes ; four men with their clappers walked on each side of the bier; and its progress was guided (by the chief artizan) with a reed of white grass in his hand. 17. Confucius said, ‘Kwan Kung had carving on the square vessels for holding the grain of his offerings, and red ornaments for his cap; he set up a screen where he lodged on the way, and had a stand of earth on which the cups he had used, in giving a feast, were replaced ; he had hills carved on the capitals of his pillars, and pondweed on the lower pillars supporting the rafters. He was a worthy Great officer, but made it difficult for his superiors (to distinguish themselves from him). ‘An Phing-£ung?, in sacrificing to his father and other progenitors, used only the shoulders of a pig, not large enough to cover the dish. He was a worthy Great officer, but made it difficult for his inferiors (to distinguish themselves from him). ‘A superior man will not encroach on (the observances of) those above him, nor put difficulties in the way of those below him.’ 1 See Confucian Analects III, 22, and V, 17. * A minister of XAf, contemporary with Confucius, distinguished for his simple, and perhaps parsimonious, ways. 166 THE Lf xt. BK, XVIII. 18, Excepting on the death of her father or mother, the wife (of a feudal lord) did not cross the boundaries of the state to pay a visit of condolence. On that occasion she did so, and went back to her original home, where she used the ceremonies of condolence proper to a feudal lord, and she was treated as one. When she arrived, she entered by the women’s gate, and went up (to the reception hall) by steps at the side (of the principal steps), the ruler receiving her at the top of the steps on the east. The other ceremonies were the same as those of a guest who hastened to attend the funeral rites. 1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4.
3The other ceremonies were the same as those of a guest who hastened to attend the funeral rites. 1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4. 20. There are three things that occasion sorrow to a superior man (who is devoted to learning):—If there be any subject of which he has not heard, and he cannot get to hear of it; if he hear of it, and cannot get to learn it; if he have learned it, and cannot get to carry it out in practice. There are five things that occasion shame to a superior man (who is engaged in governmental duties) :—If he occupy an office, and have not well described its duties; if he describe its duties well, but do not carry them into practice ; if he have got his office, and lost it again; if he be charged with the care of a large territory, and the people be not correspondingly numerous; if another, in a charge like his own, have more merit than he. 21. Confucius said, ‘In bad years they used in their carriages their poorest horses, and in their sacrifices the victims lowest (in the classes belonging to them).’ 22. At the mourning rites for Hsii Ya, duke Ai SECT. Il. PT. II. BA xi. 167 sent ZQ Pt to Confucius to learn the rites proper at the mourning for the officer. Those rites were thus committed at that time to writing. 23. 3ze-kung having gone to see the agricultural sacrifice at the end of the year, Confucius said to him, ‘ 3hze, did it give you pleasure?’ The answer was, ‘ The people of the whole state appeared to be mad ; I do not know in what I could find pleasure.’ The Master said, ‘ For their hundred days’ labour in the field, (the husbandmen) receive this one day’s enjoyment (from the state) ;—this is what you do not understand. (Even) Wan and Wd could not keep a bow (in good condition), if it were always drawn and never relaxed; nor did they leave it always relaxed and never drawn. To keep it now strung and now unstrung was the way of Wan and Wa.’ 24. Mang Hsien-yze said, ‘If in the first month at the (winter) solstice it be allowable to offer the (border) sacrifice to God, in the seventh month, at the summer solstice, we may offer the sacrifice in the temple of the ancestor (of our ruling House).’ Accordingly Hsien-sze offered that sacrifice to all the progenitors (of the line of Ld) in the seventh month’. 25. The practice of not obtaining from the son of Heaven the confirmation of her dignity for the ‘wife (of the ruler of LQ) began with duke 40%. 1 Hsien-3ze was the honorary title of Kung-sun Mieh, a good officer of Lf, under dukes W&n, Hstian, KAang, and Hsiang. He must understand him as speaking of the sacrifices of the state, and not of his own. * See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king. 168 THE Lf xt. BK, XVIII.
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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