Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. The mourning of the three years came really to an end with (the close of) the twenty-fifth month. The sorrow and pain were not yet ended, and the 1 See the introductory notice, vol. xxvii, pp. 49, 50. 392 THE Lf xf. BK, XXXV. longing loving thoughts were not yet forgotten ; but in the termination of the mourning dress in this way, was it not shown that there should be an end to the duties rendered to the dead, and that the time was come for the resumption of their duties to the living ? 4. All living creatures between heaven and earth, being endowed with blood and breath, have a certain amount of knowledge. Possessing that amount of knowledge, there is not one of them but knows to love its species. Take the larger birds and beasts :— when one of them has lost its mate, after a month or a season, it is sure to return and go about their old haunts. It turns round and round, utters its cries, now moves, now stops, and looks quite embarrassed and uncertain in its movements, before it can leave the place. Even the smaller birds, such as swallows and sparrows, chatter and cry for a little before they can leave the place. But among all creatures that have blood and breath, there is none which has intelligence equal to man; and hence the feeling of man on the death of his kindred remains unexhausted even till death. 5. Will any one follow the example of those men who are under the influence of their depraved lusts? In that case, when a kinsman dies in the morning, he will forget him by the evening. But if we follow the course of such men, we shall find that they are not equal to the birds and beasts. How can they live with their kindred, and not fall into all disorders ? 6. Will he rather follow the example of the superior man who attends to all the methods by which the feeling of grief is set forth? In that case, the BK, XXXV. SAN NIEN WAN. 393 twenty-five months, after which the mourning of three years comes to an end, will seem to pass as quickly as a carriage drawn by four horses is whirled past a crevice. And if we continue to indulge the feeling, it will prove to be inexhaustible. 7. Therefore the ancient kings determined the proper medium for mourning, and appointed its definite terms. As soon as it was sufficient for the elegant expression of the varied feeling, it was to be laid aside. 8. This being the case, how is it that (in certain cases the mourning lasts) only for a year? The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year. g- How is that? The answer is:—The interaction of heaven and earth has run its round; and the four seasons have gone through their changes. All things between heaven and earth begin their processes anew. The rules of mourning are intended to resemble this. 10. Then how is it that there are three years’ mourning (for a parent)? The answer is:—From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
2The rules of mourning are intended to resemble this. 10. Then how is it that there are three years’ mourning (for a parent)? The answer is:—From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years. 11, What about the mourning for nine months’ and the shorter periods? The answer is :—It is to prevent such mourning from reaching (the longer periods). 12. Therefore the three years should be considered as the highest expression of grief in mourning; the three months and five months, as the lowest ; while the year and the nine months are between them. Heaven above gives an example; earth beneath, a law; and man between, a pattern. The 394 THE Lf xf. BK. XXXV. harmony and unity that should characterise men living in their kinships are hereby completely shown. 13. Thus it is that in the mourning of three years the highest forms that vary and adorn the ways of men are displayed. Yes, this is what is called the richest exhibition (of human feelings). 14. In this the hundred kings (of all the dynasties) agree, and ancient and modern customs are one and the same. But whence it came is not known. 15. Confucius said, ‘A son, three years after his birth, ceases to be carried in the arms of his parents. The mourning of three years is the universal rule of all under heaven.’ BOOK XXXVI. SHAN tf OR THE LONG DRESS IN ONE PIECE}. 1. Anciently the long dress had definite measurements, so as to satisfy the requirements of the compass and square, the line, the balance, and the steelyard. It was not made so short as to show any of the skin, nor so long as to touch the ground. The outside pieces of the skirt joined, and were. hooked together at the side; (the width of) the seam at the waist was half that at the bottom (of the skirt). 2. The sleeve was joined to the body of the dress at the arm-pit, so as to allow the freest movement of the elbow-joint; the length of the lower part admitted of the cuffs being turned back to the elbow. The sash was put on where there were no bones, so as not to interfere with the action of the thighs below or of the ribs above. 3. In the making (of the garment) twelve strips (of the cloth) were used, to correspond to the twelve months. The sleeve was made round, as if fashioned by a disk. The opening at the neck was square, as if made by means of that instrument so named. The cord-like (seam) at the back descended to the ankles, as if it had been a straight line. The edge at the bottom was like the steelyard of a balance, made perfectly even. 4. In this way through the rounded sleeves the arms could be lifted up in walking (for the purpose of salutation) in the most elegant form. The 1 See the introductory notice, vol. xxvii, p. 50. 396 THE Lf xf. BK, XXXVI.
34. In this way through the rounded sleeves the arms could be lifted up in walking (for the purpose of salutation) in the most elegant form. The 1 See the introductory notice, vol. xxvii, p. 50. 396 THE Lf xf. BK, XXXVI. cord-like seam of the back and the square-shaped collar about the neck in front, served to admonish (the wearer) how his government should be correct and his righteousness on the square. It is said in the Yt, ‘The movement indicated by the second line in Khwin, divided, is “from the straight (line) to the square’.”’ The even edge at the bottom, like the steelyard and balance, admonished him to keep his will at rest, and his heart even and calm. 5. These five rules being observed in the making (of the dress), the sages wore it. In its squareness and roundness they saw its warning against selfishness ; in its line-like straightness they saw its admonition to be correct, and in its balance-like evenness they saw its lesson of impartiality. Therefore the ancient kings attached a high value to it; it could be worn in the discharge of both their civil and military duties; in it they could receive visitors and regulate the cohorts of their armies. It was complete, but not extravagant; it ranked in the second class of good dresses? 6. For ornament, while his parents and grandparents were alive, (a son) wore the dress with its border embroidered. If (only) his parents were alive, the ornamental border was blue. In the case of an orphan son’, the border was white. The border round the mouth of the sleeves and all the edges ‘of the dress was an inch and a half wide. 1 See the symbolism of the second line of the 2nd Hexagram, and especially the lesser symbolism in the znd Appendix, from which the quotation is made ;—vol. xvi, pages 60 and 268. 2 That is, next after the court and sacrificial robes. * K&ng says that a son whose father was dead was called ‘an orphan son’ up to thirty. BOOK XXXVII. THAU HU OR THE GAME OF PITCH-POT.. 1. According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand? on which the tallies were placed; and an attendant holds in his hand the pot.
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.
13. The mourning of the three years came really to an end with (the close of) the twenty-fifth month. The sorrow and pain were not yet ended, and the 1 See the introductory notice, vol. xxvii, pp. 49, 50. 392 THE Lf xf. BK, XXXV. longing loving thoughts were not yet forgotten ; but in the termination of the mourning dress in this way, was it not shown that there should be an end to the duties rendered to the dead, and that the time was come for the resumption of their duties to the living ? 4. All living creatures between heaven and earth, being endowed with blood and breath, have a certain amount of knowledge. Possessing that amount of knowledge, there is not one of them but knows to love its species. Take the larger birds and beasts :— when one of them has lost its mate, after a month or a season, it is sure to return and go about their old haunts. It turns round and round, utters its cries, now moves, now stops, and looks quite embarrassed and uncertain in its movements, before it can leave the place. Even the smaller birds, such as swallows and sparrows, chatter and cry for a little before they can leave the place. But among all creatures that have blood and breath, there is none which has intelligence equal to man; and hence the feeling of man on the death of his kindred remains unexhausted even till death. 5. Will any one follow the example of those men who are under the influence of their depraved lusts? In that case, when a kinsman dies in the morning, he will forget him by the evening. But if we follow the course of such men, we shall find that they are not equal to the birds and beasts. How can they live with their kindred, and not fall into all disorders ? 6. Will he rather follow the example of the superior man who attends to all the methods by which the feeling of grief is set forth? In that case, the BK, XXXV. SAN NIEN WAN. 393 twenty-five months, after which the mourning of three years comes to an end, will seem to pass as quickly as a carriage drawn by four horses is whirled past a crevice. And if we continue to indulge the feeling, it will prove to be inexhaustible. 7. Therefore the ancient kings determined the proper medium for mourning, and appointed its definite terms. As soon as it was sufficient for the elegant expression of the varied feeling, it was to be laid aside. 8. This being the case, how is it that (in certain cases the mourning lasts) only for a year? The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year. g- How is that? The answer is:—The interaction of heaven and earth has run its round; and the four seasons have gone through their changes. All things between heaven and earth begin their processes anew. The rules of mourning are intended to resemble this. 10. Then how is it that there are three years’ mourning (for a parent)? The answer is:—From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
2The rules of mourning are intended to resemble this. 10. Then how is it that there are three years’ mourning (for a parent)? The answer is:—From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years. 11, What about the mourning for nine months’ and the shorter periods? The answer is :—It is to prevent such mourning from reaching (the longer periods). 12. Therefore the three years should be considered as the highest expression of grief in mourning; the three months and five months, as the lowest ; while the year and the nine months are between them. Heaven above gives an example; earth beneath, a law; and man between, a pattern. The 394 THE Lf xf. BK. XXXV. harmony and unity that should characterise men living in their kinships are hereby completely shown. 13. Thus it is that in the mourning of three years the highest forms that vary and adorn the ways of men are displayed. Yes, this is what is called the richest exhibition (of human feelings). 14. In this the hundred kings (of all the dynasties) agree, and ancient and modern customs are one and the same. But whence it came is not known. 15. Confucius said, ‘A son, three years after his birth, ceases to be carried in the arms of his parents. The mourning of three years is the universal rule of all under heaven.’ BOOK XXXVI. SHAN tf OR THE LONG DRESS IN ONE PIECE}. 1. Anciently the long dress had definite measurements, so as to satisfy the requirements of the compass and square, the line, the balance, and the steelyard. It was not made so short as to show any of the skin, nor so long as to touch the ground. The outside pieces of the skirt joined, and were. hooked together at the side; (the width of) the seam at the waist was half that at the bottom (of the skirt). 2. The sleeve was joined to the body of the dress at the arm-pit, so as to allow the freest movement of the elbow-joint; the length of the lower part admitted of the cuffs being turned back to the elbow. The sash was put on where there were no bones, so as not to interfere with the action of the thighs below or of the ribs above. 3. In the making (of the garment) twelve strips (of the cloth) were used, to correspond to the twelve months. The sleeve was made round, as if fashioned by a disk. The opening at the neck was square, as if made by means of that instrument so named. The cord-like (seam) at the back descended to the ankles, as if it had been a straight line. The edge at the bottom was like the steelyard of a balance, made perfectly even. 4. In this way through the rounded sleeves the arms could be lifted up in walking (for the purpose of salutation) in the most elegant form. The 1 See the introductory notice, vol. xxvii, p. 50. 396 THE Lf xf. BK, XXXVI.
34. In this way through the rounded sleeves the arms could be lifted up in walking (for the purpose of salutation) in the most elegant form. The 1 See the introductory notice, vol. xxvii, p. 50. 396 THE Lf xf. BK, XXXVI. cord-like seam of the back and the square-shaped collar about the neck in front, served to admonish (the wearer) how his government should be correct and his righteousness on the square. It is said in the Yt, ‘The movement indicated by the second line in Khwin, divided, is “from the straight (line) to the square’.”’ The even edge at the bottom, like the steelyard and balance, admonished him to keep his will at rest, and his heart even and calm. 5. These five rules being observed in the making (of the dress), the sages wore it. In its squareness and roundness they saw its warning against selfishness ; in its line-like straightness they saw its admonition to be correct, and in its balance-like evenness they saw its lesson of impartiality. Therefore the ancient kings attached a high value to it; it could be worn in the discharge of both their civil and military duties; in it they could receive visitors and regulate the cohorts of their armies. It was complete, but not extravagant; it ranked in the second class of good dresses? 6. For ornament, while his parents and grandparents were alive, (a son) wore the dress with its border embroidered. If (only) his parents were alive, the ornamental border was blue. In the case of an orphan son’, the border was white. The border round the mouth of the sleeves and all the edges ‘of the dress was an inch and a half wide. 1 See the symbolism of the second line of the 2nd Hexagram, and especially the lesser symbolism in the znd Appendix, from which the quotation is made ;—vol. xvi, pages 60 and 268. 2 That is, next after the court and sacrificial robes. * K&ng says that a son whose father was dead was called ‘an orphan son’ up to thirty. BOOK XXXVII. THAU HU OR THE GAME OF PITCH-POT.. 1. According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand? on which the tallies were placed; and an attendant holds in his hand the pot.
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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