If you happily survive till the morning, I will ask your leave and
reverently
change it!
Confucius - Book of Rites
10. 19. By way of presents of introduction, the son of Heaven uses spirits of black millet; feudal princes, their symbols of jade; a high minister, a lamb; a Great officer, a goose; an (ordinary) officer, a pheasant; a common man, a duck. Lads should bring their article, and withdraw. In the open country, in the army, they do not use such presents;--a tassel from a horse's breast, an archer's armlet, or an arrow may serve the purpose. For such presents women use the fruits of the hovenia dulcis, or of the hazel tree, strings of dried meat, jujube dates, and chestnuts.
11. 20. In presenting a daughter for (the harem of) the son of Heaven it is said, 'This is to complete the providers of sons for you;' for that of the ruler of a state, 'This is to complete the providers of your spirits and sauces;' for that of a Great officer, 'This is to complete the number of those who sprinkle and sweep for you. '
[1. Instead of 'for great entertainments,' p. Zottoli has 'summo sacrificio;' but the Khien-lung editors decide in favour of the meaning which I have followed. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK II. THE THAN KUNG.
SECTION I. PART I.
I. At the mourning rites for Kung-î Kung-dze, Than Kung (was there), wearing the mourning cincture for the head, Kung-dze had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family). Than Kung said (to himself), 'How is this? I never heard of such a thing;' and he hurried to Dze-fû Po-dze at the right of the door, and said, ' How is it that Kung-dze passed over his grandson, and made a (younger) son his successor? ' Po-dze replied, 'Kung-dze perhaps has done in this, like others, according to the way of antiquity. Anciently, king Wan passed over his eldest son Yî-khâo, and appointed king Wû; and the count of Wei passed over his grandson Tun, and made Yen, his (own) younger brother, his successor. Kung-dze perhaps did also in this according to the way of antiquity. ' Dze-yû asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson[1]. '
[On the name and divisions of this Book, see the Introduction, pp. , 17, 18.
1. Important as showing the rule of succession to position and property. We must suppose that the younger son, who had been made the head of the family, was by a different mother, and one whose position was inferior to that of the son, the proper heir who was dead. Of course the succession should have descended in the line of the rightful heir. Po-dze evaded the point of Than Kung's question; but Confucius did not hesitate to speak out the truth. On other matters which the paragraph might suggest we need not enter. ]
2. In serving his father, (a son) should conceal (his faults), and not openly or strongly remonstrate with him about them; should in every possible way wait on and nourish him, without being tied to definite rules; should serve him laboriously till his death, and then complete the mourning for him for three' years. In serving his ruler, (a minister), should remonstrate with him openly and strongly (about his faults), and make no concealment (of them); should in every possible way wait on and nourish him, but according to definite rules; should serve him laboriously till his death, and should then wear mourning for him according to rule for three years. In serving his master, (a learner) should have nothing to do with openly reproving him or with concealing (his faults); should in every possible way wait upon and serve him, without being tied to definite rules; should serve him laboriously till his death, and mourn for him in heart for three years[1].
3. Kî Wû-dze had built a house, at the bottom of the western steps of which was the grave of the Tû family. (The head of that) asked leave to bury (some member of his house) in it, and leave was granted to him to do so. (Accordingly) he entered the house (with the coffin), but did not dare to wail (in the usual fashion). Wû-dze said to him, 'To bury in the same grave was not the way of antiquity. It was begun by the duke of Kâu, and has not been
[1. On differences in the services rendered to a parent, a ruler, and a master or instructor. ]
changed since. I have granted you the great thing, and why should I no tgrant the less? ' (With this) he ordered him to wail[1].
4. When Dze-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Dze-sze asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother? ' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Pâi also observe the mourning rites (for his mother)? ' Dze-sze said, 'My progenitor, a superior man, never failed in pursuing the right path. When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it. But how can I attain to that? While she was my wife, she was Pâi's mother; but when she ceased to be my wife, she was no longer his mother. ' It was in this way that the Khung family came not to observe mourning for a divorced mother; the practice began from Dze-Sze[2].
5. Confucius said, 'When (the mourner) bows to (the visitor), and then lays his forehead to the ground,
[1. This Wû-dze was a great-grandson of Kî Yû, the third son (by an inferior wife) of duke Kwang of Lû (B. C. 693-662), and the ancestor of the. Ki-sun, one of the three famous families of U. It would appear that he had appropriated to himself the burying ground of the Tû family.
2. Dze-shang, by name, Pâi, was the son of Dze-sze, and great-grandson of Confucius. What is related here is important as bearing on the question whether Confucius divorced his wife or not. If I am correct in translating the original text by 'your predecessor, the superior man,' in the singular and not in the plural, and supposing that it refers to Confucius, the paragraph has been erroneously supposed to favour the view that he did divorce his wife. ]
this shows the predominance of courtesy. When he lays his forehead to the ground, and then bows (to his visitor), this shows the extreme degree of his sorrow. In the three years' mourning, I follow the extreme (demonstration)[1]. '
6. When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, 'I have heard that the ancients made graves (only), and raised no mound over them. But I am a man, who will be (travelling) east, west, south, and north. I cannot do without something by which I can remember (the place). ' On this, he (resolved to) raise a mound (over the grave) four feet high. He then first returned, leaving the disciples behind. A great rain came on; and when they rejoined him, he asked them what had made them so late. 'The earth slipped,' they said, 'from the grave at Fang. ' They told him this thrice without his giving them any answer. He then wept freely, and said, 'I have heard that the ancients did not need to repair their graves. '
7. Confucius was wailing for Dze-lû in his courtyard. When any came to condole with him, he bowed to them. When the wailing was over, he made the messenger come in, and asked him all about (Dze-lû's death). 'They have made him into pickle,' said the
[1. In the former case the mourner first thought of his visitor; in the latter, of his dead and his own loss. The bow was made with the hands clasped, and held very low, the head being bowed down to them. They were then opened, and placed forward on the ground, on each side of the body, while the head was stretched forward between them, and the forehead made to touch the ground. In the second case the process was reversed. ]
messenger; and forthwith Confucius ordered the pickle (in the house) to be thrown away[1].
8. Zang-dze said, 'When the grass is old[2] on the grave of a friend, we no (longer) wall for him. '
9. Dze-sze said, 'On the third day of mourning, when the body is put into the coffin, (a son) should exercise sincerity and good faith in regard to everything that is placed with it, so that there shall be no occasion for repentance[3]. In the third month when the body is interred, he should do the same in regard to everything that is placed with the coffin in the grave, and for the same reason. Three years are considered as the extreme limit of mourning; but though (his parents) are out of sight, a son does not forget them. Hence a superior man will have a lifelong grief, but not one morning's trouble (from without); and thus on the anniversary of a parent's death, he does not listen to music. '
10. Confucius, being quite young when he was left fatherless, did not know (his father's) grave. (Afterwards) he had (his mother's) body coffined in the street of Wû-fû. Those who saw it all thought that it was to be interred there, so carefully was (everything done), but it was (only) the coffining. By inquiring of the mother of Man-fû of Zâu, he succeeded
[1. Dze-lû had died in peculiar circumstances in the state of Wei, through his hasty boldness, in B. C. 480. It was according to rule that the Master should wail for him. The order about the pickled meat was natural in the circumstances.
2. The characters in the text imply that a year had passed since the friend's death.
3. The graveclothes and coverlet. The things placed in the grave with the coffin were many, and will by-and-by come before the reader at length. ]
in burying it in the same grave (with his father) at Fang[1].
11. When there are mourning rites in the neighbourhood, one should not accompany his pestle with his voice[2]. When there is a body shrouded and coffined in his village, one should not sing in the lanes[2]. For a mourning cap the ends of the ties should not hang down.
12. (In the time of Shun) of Yü they used earthenware coffins[3]; under the sovereigns of Hsiâ, they surrounded these with an enclosure of bricks. The people of Yin used wooden coffins, the outer and inner. They of Kâu added the surrounding curtains and the feathery ornaments. The people of Kâu buried those who died between 16 and 19 in the coffins of Yin; those who died between 12 and 15 or between 8 and 11 in the brick enclosures of Hsiâ; and those who died (still younger), for whom no mourning is worn, in the earthenware enclosures of the time of the lord of Yü.
13. Under the sovereigns of Hsiâ they preferred what was black. On great occasions (of mourning), for preparing the body and putting it into the coffin, they used the dusk; for the business of war, they used black horses in their chariots; and the victims which they used were black. Under the Yin dynasty they preferred what was white. On occasions
[1. This paragraph is generally discredited. The Khien-lung editors say it is not to be relied on.
2. These two rules are in Book I, i. Pt. iv, 43, page 89.
3. In a still earlier time, according to the third Appendix of the Yî (vol. xvi, p. 385), they merely covered the body on the ground with faggots. ]
of mourning, for coffining the body, they used the midday; for the business of war they used white horses; and their victims were white. Under the Kâu dynasty they preferred what was -red. On occasions of mourning, they coffined the body at sunrise; for the business of war they used red horses, with black manes and tails; and their victims were red.
14. When the mother of duke Mû of Lû[1] died, he sent to ask Zang-dze[2] what (ceremonies) he should observe. Zang-dze said, 'I have heard from my father that the sorrow declared in the weeping and wailing, the feelings expressed in the robe of sackcloth with even or with frayed edges, and the food of rice made thick or in congee, extend from the son of Heaven to all. But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Lû. '
15. Duke Hsien of Sin, intending to put to death his heir-son Shan-shang, another son, Khung-r, said to the latter, 'Why should you not tell what is in your mind to the duke? ' The heir-son said, 'I cannot do so. The ruler is happy with the lady Kî of Lî. I should (only) wound his heart. ' 'Then,' continued the other, 'Why not go away? ' The heir son replied, 'I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised? Where should I go to obviate this charge? ' (At the same time) he sent a man to take leave (for him) of Hû
[1. Duke Mû was marquis of Lû from B. C. 409 to 376.
2. This was not the disciple of Confucius, but his son, also named Shin like him; but the characters for the names are different. ]
Tû, with the message, 'I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you. ' He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as)'the Reverential Heir-son'. '
16. There was a man of La, who, after performing in the morning the ceremony which introduced the 25th month of his mourning, began to sing in the evening. Dze-lû laughed at him, (but) the Master said, 'Yû, will you never have done with your finding fault with people? The mourning for three years is indeed long. ' When Dze-lû went out, the Master said, 'Would he still have had to wait long? In another month (he might have sung, and) it would have been well. '
17. Duke Kwang of Lû fought a battle with the men of Sung at Shang-khiû. Hsien Pan-fû was driving, and Pû Kwo was spearman on the right. The horses got frightened, and the carriage was broken, so that the duke fell down[2]. They handed the strap
[1. The marquis of Zin, who is known to us as duke Hsien, ruled from B. C. 676 to 651. Infatuated by his love for a barbarian captive from among the Lî, he behaved recklessly and unnaturally to his children already grown up. One very tragical event is the subject of this paragraph.
2. The text would seem to say here that the army of the duke was defeated; but the victory was with the duke. See the Zo Kwan, under B. C. 684, and there was a different reading, to which Lû Teh-ming refers on the passage, that leaves us free to translate as I have done. ]
of a relief chariot (that drove up) to him, when he said, 'I did not consult the tortoise-shell (about the movement). ' Hsien Pân-fû said, 'On no other occasion did such a disaster occur; that it has occurred to-day is owing to my want of courage. Forthwith he died (in the fight). When the groom was bathing the horses, a random arrow was found (in one of them), sticking in the flesh under the flank; and (on learning this), the duke said, 'It was not his fault; and he conferred on him an honorary name. The practice of giving such names to (ordinary) officers began from this.
18. Zang-dze was lying in his chamber very ill. Yo-kang Dze-khun was sitting by the side of the couch; Zang Yüan and Zang Shan were sitting at (their father's) feet; and there was a lad sitting in a corner holding a torch, who said, 'How beautifully coloured and bright! Is it not the mat of a Great officer? ' Dze-khun (tried to) stop him, but Zang-dze had heard him, and in a tone of alarm called him, when he repeated what he had said. 'Yes,' said Zang-dze, 'it was the gift of Kî-sun, and I have not been able to change it. Get up, Yüan, and change the mat. ' Zang Yüan said, 'Your illness is extreme. It cannot now be changed.
If you happily survive till the morning, I will ask your leave and reverently change it! Zang-dze said, 'Your love of me is not equal to his. A superior man loves another on grounds of virtue; a little man's love of another is seen in his indulgence of him. What do I seek for? I want for nothing but to die in the correct way. ' They then raised him up, and changed the mat. When he was replaced on the new one, before he could compose himself, he expired.
19. When (a father) has just died, (the son) should appear quite overcome, and as if he were at his wits' end; when the corpse has been put into the coffin, he should cast quick and sorrowful glances around, as if he were seeking for something and could not find it; when the interment has taken place, he should look alarmed and. restless, as if he were looking for some one who does not arrive; at the end of the first year's mourning, he should look sad and disappointed; and at the end of the second year's, he should have a vague and unreliant look.
20. The practice in Kû-lü of calling the (spirits of the dead[1]) back with arrows took its rise from the battle of Shang-hsing[2]. That in Lû of the women making their visits of condolence (simply) with a band of sackcloth round their hair took its rise from the defeat at Ha-thâi[3].
21. At the mourning for her mother-in-law, the Master instructed (his niece), the wife of Nan-kung Thâo[4], about the way in which she should tie up her hair with sackcloth, saying, 'Do not make it very high, nor very broad. Have the hair-pin of hazel-wood, and the hair-knots (hanging down) eight inches. '
22. Mang Hsien-dze, after the service which ended
[1. See p. 108, par. 32; p. 112, par. 15; and often, farther on.
2. In B. C. 638. See the Zo Kwan of that year.
3. See in the Zo Kwan, under B. C. 569.
4. This must have been the Nan Yung of the Analects, V, 1, 2. ]
the mourning rites, had his instruments of music hung on their stands,. but did not use them; and when he might have approached the inmates of his harem, he did not enter it. The Master said, 'Hsien-dze is a degree above other men[1]. '
23. Confucius, after the service at the close of the one year's mourning, in five days more (began
to) handle his lute, but brought no perfect sounds from it; in ten days he played on the organ and sang to it[2].
2. 4. Yû-dze, it appears, after the service of the same period of mourning, wore shoes of (white) silk, and had ribbons of (white) silk for his cap-strings[3].
[1. The sacrificial service on the final putting off of the mourning dress; and to which reference is here made, was called than (###). It will come several times before us hereafter. It is celebrated at the end of the 'three years' mourning' for a parent; that is, at the end of twenty-seven months from the death: see the Introduction, p. 49. Wang Sû of the Wei dynasty contended that the mourning was put off at the end of twenty-five months, and the editors of the Khang-hsî dictionary rather approve of his decision: see their note under the character than. I do not think the controversy as to the exact time when the mourning ceased can be entirely cleared up. Confucius praised Hsien-dze, because he could not forget his grief, when the outward sign of it was put off.
2. The sacrificial service here is called by a different name from than; it is hsiang (###); and in mourning for parents there was 'the small hsiang,' at the end of the first year, and 'the great hsiang,' at the end of the second. The character here probably denotes the mourning for one year, which is not continued beyond that time. Music was not used during any of the period of mourning; and it is doing violence to the text to take hsiang here as equivalent to than.
3. In condemnation of Yû-dze (see Analects, 1, 2), as quick to forget his grief. ]
25. There are three deaths on which no condolence should be offered:--from cowardice; from being crushed (through heedlessness); and from drowning[1].
26. When Dze-lû might have ended his mourning for his eldest sister, he still did not do so. Confucius said to him, 'Why do you not leave off your mourning? ' He replied, 'I have but few brothers, and I cannot bear to do so. ' Confucius said, 'When the ancient kings framed their rules, (they might have said that) they could not bear (to cease mourning) even for (ordinary) men on the roads. ' When Dze-lû heard this, he forthwith left off his mourning.
27. Thâi-kung was invested with his state, (and had his capital) in Ying-khiû; but for five generations (his descendants, the marquises of Khî) were all taken back and buried in Kâu. A superior man has said, 'For music, we use that of him from whom we sprang; in ceremonies, we do not forget him to whom we trace our root. ' The ancients had a saying, that a fox, when dying, adjusts its head in the direction of the mound (where it was whelped); manifesting thereby (how it shares in the feeling of) humanity.
28. When the mother of Po-yü died, he kept on wailing for her after the year. Confucius heard him, and said, 'Who is it that is thus wailing? ' The disciples said, 'It is Lî. ' The Master said, 'Ah! (such a demonstration) is excessive. ' When Po-yü heard it, he forthwith gave up wailing[2].
[1. The third death here must be supplemented, as I have done the second.
2. Compare paragraph 4, and the note on it. Lî, designated Po-yü, was the son of Confucius, and it has been supposed that his mother had been divorced, so that his protracted wailing for her gave occasion to the rebuke of his father. But while his father was alive, a son did not wail for his mother beyond the year. The passage does not prove that Confucius had divorced his wife, but the contrary; though he might have shown more sympathy with his son's sorrow. ]
29. Shun was buried in the wilderness of Zhang-wû, and it would thus appear that the three ladies of his harem were not buried in the same grave with him[1]. Kî Wû-dze said, 'Burying (husband and wife) in the same grave appears to have originated with the duke of Kâu. '
PART II.
1. At the mourning rites for Zang-dze, his body was washed in the cook-room[2].
2. During the mourning for nine months[3] one should suspend his (musical) studies. Some one has said, 'It is permissible during that time to croon over the words (of the pieces). '
3. When Dze-kang was ill, he called (his son), Shan-hsiang, and addressed him, saying, 'We speak of the end of a superior man, and of the death of
[1. From the first part of the Shû King we know that Shun married the two daughters of Yao. The mention of 'three' wives here has greatly perplexed the commentators. Where Zhang-wû was is also much disputed.
2. The proper place for the operation was the principal chamber. There is only conjecture to account for the different place in the case of Zang-dze.
3. In relationships of the third degree: as by a man for a married aunt or sister, a brother's wife, a first cousin, &c. ; by a wife, for her husband's grand-parents, uncles, &c. ; by a married woman, for her uncle and uncle's wife, a spinster aunt, brothers, sisters, &c. See Appendix at the end of this Book. ]
a small man. I am to-day, perhaps, drawing near to my end (as a superior man). '
4. Zang-dze said, 'May not what remains in the cupboard suffice to set down (as the offerings) by (the corpse of) one who has just died? '
5. Zang-dze said, 'Not to have places (for wailing) in cases of the five months' mourning[1] is a rule which sprang from the ways in small lanes. ' When, Dze-sze wailed for his sister-in-law, he made such places, and his wife took the lead in the stamping. When Shan-hsiang wailed for Yen-sze, he also did the same.
6. Anciently, (all) caps were (made) with the seams going up and down them; now the (mourning cap) is made with the seams going round. Hence to have the mourning cap different from that worn on felicitous occasions is not the way of antiquity[2].
7. Zang-dze said to Dze-sze, 'Khî, when I was engaged in the mourning for my parents, no water or other liquid entered my mouth for seven days. ' Sze-sze said, 'With regard to the rules of ceremony framed by the ancient kings, those who would go beyond them should stoop down to them, and those who do not reach them should stand on tip-toe to do so. Hence, when a superior man is engaged in mourning for his parents, no water or other liquid
[1. In relationships of the fourth degree: as by a man for his grand-uncle and his wife, a spinster grand-aunt, a second cousin, &c. ; by a wife for her husband's aunt, brother or sister, &c. ; by a married woman, for her spinster aunt, married sister, &c. See Appendix.
2. This paragraph does not seem to contain any lessons of censure or approval, but simply to relate a fact. ]
enters his mouth for three days, and with the aid of his staff he is still able to rise. '
8. Zang-dze said, 'If, in cases coming under the five months' mourning, none be worn when the death is not heard of till after the lapse of that time, then when brethren are far apart there would be no wearing of mourning for them at all; and would this be right? '
9. On the mourning rites for Po-kâo, before the messenger from Confucius could arrive, Zan-dze had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, 'Strange! He has only made me fail in showing my sincerity in the case of Po-kâo[1]. '
10. Po-kâo died in Wei, and news of the event was sent to Confucius. He said, 'Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by Zhze that he was introduced to me. I will wail for him in Zhze's. ' Accordingly he ordered Dze-kung to act as presiding mourner on the occasion,
[1. We know almost nothing of the Po-kâo (the eldest son, Kâo) here. From the next paragraph it does not appear that his intimacy with Confucius had been great. Zan-dze had taken too much on himself. Perhaps the gift was too great, and sympathy cannot well be expressed by proxy. The parcel of silks contained five pieces. ]
saying to him, 'Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew Po-kâo. '
11. Zang-dze said, 'When one during his mourning rites falls ill, and has to eat meat and drink spirits, there must be added the strengthening flavours from vegetables and trees;' meaning thereby ginger and cinnamon.
12. When Dze-hsiâ was mourning for his son, he lost his eyesight. Zang-dze went to condole with him, and said, 'I have heard that when a friend loses his eyesight, we should wail for him. ' Thereupon he wailed, and Dze-hsiâ also wailed, and said, 'O Heaven, and I have no guilt! ' Zan-dze was angry, and said, 'Shang, how can you say that you have no guilt? '
'I and you served the Master between the Kû and the Sze'; and (after his death) you retired, and grew old in the neighbourhood of the Western Ho, where you made the people compare you with the Master. This was one offence.
'When you mourned for your parents, you did so in such a way that the people heard nothing of it. This was a second offence.
'When you mourned for your son, you did it in such a way that you have lost your eyesight. This is a third offence. And how do you say that you have no guilt? '
[1. These were two streams of Lû, near which was the home of Confucius. I thought of this passage when I crossed at least one of them on my way to Khü-fû, 'the city of Confucius,' about twelve years ago. ]
Dze-hsiâ threw down his staff, and bowed, saying, 'I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here. '
13. When a man stops during the daytime in his inner (chamber), it is allowable to come and ask about his illness. When he stops outside during the night, it is allowable to come and condole with him. Hence a superior man, except for some great cause[1], does not pass the night outside (his chamber); and unless he is carrying out a fast or is ill, he does not day and night stop inside.
14. When Kâo Dze-kâo was engaged with the mourning for his parents, his tears flowed (silently) like blood for three years, and he never (laughed) so as to show his teeth. Superior men considered that he did a difficult thing.
15. It is better not to wear mourning at all than not to have it of the proper materials and fashion. When wearing the sackcloth with the edges even (for a mother), one should not sit unevenly or to one side, nor should he do any toilsome labour, (even) in the nine months' mourning[2].
16. When Confucius went to Wei, he found the mourning rites going on for a man with whom he had formerly lodged. Entering the house, he wailed for him bitterly; and when he came out, he told Dze-kung to take out the outside horses of his carriage, and present them as his gift. Dze-kung said, 'At the mourning for any of your disciples, you have
[1. 'A great cause:'--such as danger from enemies, or death and the consequent mourning, which, especially in the case of a father's death, required the son thus to 'afflict himself. '
2. The whole of this paragraph seems overstrained and trivial. ]
never taken out those horses (for such a purpose); is it not excessive to do so for a man with whom you (merely) lodged? ' The Master said, 'I entered a little ago, and wailed for him; and I found (the mourner) so dissolved in grief that my tears flowed (with his). I should hate it, if those tears were not (properly) followed. Do it, my child[1]. '
17. When Confucius was in Wei, there was (a son) following his (father's) coffin to the grave. After Confucius had looked at him, he said, 'How admirably did he manage this mourning rite! He is fit to be a pattern. Remember it, my little children. ' Dze-kung said, 'What did you, Master, see in him so admirable? ' 'He went,' was the reply, 'as if he were full of eager affection. He came back (looking) as if he were in doubt. ' 'Would it not have been better, if he had come back hastily, to present the offering of repose? ' The Master said, 'Remember it, my children. I have not been able to attain to it. '
18. At the mourning rites for Yen Yüan, some of the flesh of the sacrifice at the end of (? two) years was sent to Confucius, who went out and received it, On re-entering he played on his lute, and afterwards ate it[2].
19.
