At the mourning rites for Yen Yüan, some of the flesh of the
sacrifice
at the end of (?
Confucius - Book of Rites
' 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. Confucius was standing (once) with his disciples,
[1. We are willing to believe this paragraph, because it shows how the depths of Confucius' sympathy could be stirred in him. He was not in general easily moved.
2. This paragraph has occasioned a good deal of discussion. The text does not make it clear whether the sacrifice was that at the end of one, or that at the end of two years. Why did Confucius play on his lute? and was he right in doing so? ]
having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, 'You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister. ' On this they all placed their left hands uppermost (according to the usual fashion).
20. Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing--
The great mountain must crumble;
The strong beam must break;
The wise man must wither away like a plant. '
Having thus sung, he entered and sat down opposite the door. Dze-kung had heard him, and said, 'If the great mountain crumble, to what shall I look up? If the strong beam break, (on what shall I lean)[1]? If the wise man wither like a plant, whom, shall I imitate? The Master, I am afraid, is going to be ill. ' He then hastened into the house. The Master said, Zhze, what makes you so late? Under the sovereigns of Hsiâ, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for
[1. The original of this supplement has dropt out of the text. it is found in the 'Narratives of the School;' and in a Corean edition of the Lî Kî. ]
the guest on the other. The people of Kâu perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin[1], and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven s able to take me as his Master? I apprehend I am about to die. ' With this he took to his bed, was ill for seven days, and died.
21. At the mourning rites for Confucius, the disciples were in perplexity as to what dress they should wear. Dze-kung said, 'Formerly, when the Master was mourning for Yen Yüan, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of Dze-lû. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress[2]. '
22. At the mourning for Confucius, Kung-hsî Khih made the ornaments of commemoration. As the adornments of the coffin, there -were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Kâu. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and
[1. It is well known that the Khung family was a branch of the ducal house of Sung, the lords of which were the representatives of the royal house of Shang. The Khungs were obliged to flee from Sung, and take refuge in Lû in the time of the great-grandfather of Confucius.
2. It is doubtful whether this advice was entirely followed as regards the matter of the dress. ]
long streamers pendent from them, after the manner of Hsiâ[1].
23. At the mourning for Dze-kang, Kung-ming made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin[2].
24. Dze-hsiâ asked Confucius, saying, 'How should (a son) conduct himself with reference to the man who has killed his father or mother? ' The Master said, 'He should sleep on straw, with his shield for a pillow; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him. '
'Allow me to ask,' said (the other), 'how one should do with reference to the man who has slain his brother? ' 'He may take office,' was the reply, 'but not in the same state with the slayer; if he be sent on a mission by his ruler's orders, though he may then meet with the man, he should not fight with him. '
'And how should one do,' continued Dze-hsiâ, 'in the case of a man who has slain one of his paternal cousins? ' Confucius said, 'He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand. '
[1. See the full description of a coffin and hearse with all its ornaments in Book XIX.
2. In honour of the Master, though Dze-hang himself could not claim to be descended from the kings of Yin. ]
25. At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out.
26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity[1].
27. Dze-lû said, 'I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence. '
28. Zang-dze having gone on a visit of condolence to Fû-hsiâ, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied Zang-dze asked him if this proceeding were according to rule, and he said, 'The sacrifice at starting is an unimportant matter, And why might he not bring (the bier) back, and 'let it rest (for a while)? '
The disciples further asked the same question of Dze-yû, who said, 'The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is
[1. Some would interpret this sentence as if it were--'changing the grave' (### and not ###); but the Khien-lung editors say that this practice, originating in geomancy, arose in the time of Sin, and was unknown during the Han dynasty. ]
done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests' place; the sacrifice at starting in the courtyard; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding. ' When Zang-dze heard of this reply, he said, 'This is a much better account than I gave of the going forth to offer the sacrifice of departure. '
29. Zang-dze went an a visit of condolence, wearing his fur robe over the silk one, while Dze-yû went, wearing the silk one over his fur. Zang-dze, pointing to him, and calling the attention of others, said, 'That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one? ' (By-and-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which Dze-yû hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. Zang-dze on this said, 'I was wrong, I was wrong. That man was right. '
20. When Dze-hsiâ was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, 'I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them? ' When a lute was given to Dze-kang in the same circumstances, he tried to tune it, and easily did so; he touched it, and brought melody from it. He rose up and said, 'The ancient kings framed the rules of ceremony, and I do not dare not to come up to them. '
31. At the mourning rites for Hui-dze, who had been minister of Crime, Dze-yû (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. Wan-dze (the brother of Hui-dze), wishing to decline the honour, said, 'You condescended to be the associate of my younger brother, and now further condescend to wear this mourning; I venture to decline the honour. ' Dze-yû said, 'It is in, rule;' on which Wan-dze returned and continued his wailing. Dze-yû then hastened and took his place among the officers (of the family); but Wan-dze also declined this honour, and said, 'You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites I venture to decline the honour. ' Dze-yû said, 'I beg firmly to request you to allow me (to remain here). '
Wan-dze then returned, and supporting the rightful son to take his position with his face to the south, said, 'You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hû but return to his (proper) place? ' Dze-yû on this hastened to take his position among the guests'.
[1. The object of Dze-yû in all the movements detailed here is supposed to have been to correct some irregularity in the proceedings on the occasion. Kang Hsüan thinks that Wan-dze was supporting a grandson, instead of Hû, his deceased brother's rightful son, to be the principal mourner, and consequently to succeed Hui-dze as his representative and successor. Hui-dze and Wan-dze (called Mei-mâu) were of the state of Wei. ]
32. At the mourning rites for the general Wan-dze, when the first year's mourning was at an end, there came a man from Yüeh[1] on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year's mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. Dze-yû saw it, and said, 'The son of the general Wan is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct. '
33. The giving of the name in childhood[2], of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the Kâu dynasty.
The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse); taking down the (tiles of the) furnace, and placing them at the feet (of it)[3]; and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit)
[1. A distant state, south of Wû, on the seaboard.
2 Three months after birth.
3. To show the deceased had no more occasion for food, and to keep the feet straight, so that the shoes might be put on at the dressing of the corpse. ]
of the way, and issue by the great gate;--these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them.
34. When the mother of Dze-liû died, (his younger brother) Dze-shih asked for the means (to provide what was necessary for the mourning rites). Dze-liû said, 'How shall we get them? ' 'Let us sell (the concubines), the mothers of our half-brothers,' said the other. 'How can we sell the mothers of other men to bury our mother? ' was the reply; 'that cannot be done. '
After the burial, Dze-shih wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels; but Dze-liû said, 'Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren. '
35. A superior man said, 'He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril. '
36. Kung-shû Wan-dze ascended the mound of Hsiâ, with, Kü Po-yü following him. Wan-dze said, 'How pleasant is this mound! I should like to be buried here when I die. ' Kü Po-yü said, 'You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it)
37. There was a man of Pien who wept like a
[1. Was there anything more than a joke in this reply of Po-yü? The commentators make it out to be a reproof of Wan-dze for wishing to appropriate for his grave the pleasant ground of another. ]
child on the death of his mother. Confucius said, 'This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations. '
38. When the mother of Shu-sun Wû-shû died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth, Dze-yû said (in derision), 'He knows the rules[1]! '
39. (When a ruler was ill), the high chamberlain supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse)[2].
4o. There are the husband of a maternal cousin and the wife of a maternal uncle;-that these two should wear mourning for each other has not been said by any superior man. Some one says, 'If they have eaten together from the same fireplace, the three months' mourning [3] should be worn. '
41. It is desirable that affairs of mourning should be gone about with urgency, and festive affairs in a
[1. He should have made his preparations before, and not have had to throw down his cap on the ground.
2 The text of this paragraph would make the assisting parties to be the chief diviner and the chief archer. The translation is according to an emendation of it from the Kâu Lû.
3 Worn in relationships of the fifth degree: as by a man for his great-grand-uncle and his wife, a spinster great-grand-aunt, the son of a mother's brother or sister, &c. ; by a wife for her husband's great-great-grand-parents, &c. See Appendix. ]
leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becomes rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require.
42. A superior man is ashamed[1] to prepare (beforehand) all that he may require in discharging his mourning rites. What can be made in one or two days, he does not prepare (beforehand).
43. The mourning worn for the son of a brother should be the same as for one's own son: the object being to bring him still nearer to one's self. An elder brother's wife and his younger brother do not wear mourning for each other: the object being to maintain the distance between them. Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married); the reason being that there are those who received them from us, and will render to them the full measure of observance.
PART III.
1. When (the Master) was eating by the side of one who had mourning rites in hand, he never ate to the full.
2. Zang-dze was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out.
[1. Lest he should seem not to be wishing individuals to live long. ]
'Where are you going? ' said Zang-dze; and the man replied, 'My father is dead, and I am going to wail for him in the lane. ' 'Return to your apartment,' was the reply, 'and wail for him there. ' (The man did so), and Zang-dze made him a visit of condolence, standing with his face to the north.
3. Confucius said, 'In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences[1]. '
[1. The Khien-lung editors say on this:--'To serve the dead as he served the living is the highest reach of a son's feeling. But there is a difference, it is to be presumed, between the ways of spirits and those of men. In the offerings put down immediately after death, there is an approach to treating the deceased as if he were still a (living) man. But at the burial the treatment of him approaches to that due to a (disembodied) spirit, Therefore the dealing with the dead may be spoken of generally as something between that due to a man and that due to a spirit,--a manifestation of the utmost respect without any familiar liberty. ' We should like to have something still more definite. Evidently the subject was difficult to those editors, versed in all Chinese lore, and not distracted by views from foreign habits and ways of thinking. How much more difficult must it be for a foreigner to place himself 'en rapport' with the thoughts and ways of men, so far removed from him in time and in mental training! The subject of these vessels, which yet were no vessels, will come up again. ]
4. Yû-dze asked Zang-dze if he had ever questioned the Master about (an officer's) losing his place. 'I heard from him,' was the reply, 'that the officer in such a case should wish to become poor quickly, Oust as) we should wish to decay away quickly when we have died. ' Yû-dze said, 'These are not the words of a superior man. ' 'I heard them from the Master,' returned Zang-dze. Yû-dze repeated that they were not the words of a superior man, and the other affirmed that both he and, Dze-yû had heard them. 'Yes, yes,' said Yû-dze, 'but the Master must have spoken them with a special reference.
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. Confucius was standing (once) with his disciples,
[1. We are willing to believe this paragraph, because it shows how the depths of Confucius' sympathy could be stirred in him. He was not in general easily moved.
2. This paragraph has occasioned a good deal of discussion. The text does not make it clear whether the sacrifice was that at the end of one, or that at the end of two years. Why did Confucius play on his lute? and was he right in doing so? ]
having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, 'You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister. ' On this they all placed their left hands uppermost (according to the usual fashion).
20. Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing--
The great mountain must crumble;
The strong beam must break;
The wise man must wither away like a plant. '
Having thus sung, he entered and sat down opposite the door. Dze-kung had heard him, and said, 'If the great mountain crumble, to what shall I look up? If the strong beam break, (on what shall I lean)[1]? If the wise man wither like a plant, whom, shall I imitate? The Master, I am afraid, is going to be ill. ' He then hastened into the house. The Master said, Zhze, what makes you so late? Under the sovereigns of Hsiâ, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for
[1. The original of this supplement has dropt out of the text. it is found in the 'Narratives of the School;' and in a Corean edition of the Lî Kî. ]
the guest on the other. The people of Kâu perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin[1], and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven s able to take me as his Master? I apprehend I am about to die. ' With this he took to his bed, was ill for seven days, and died.
21. At the mourning rites for Confucius, the disciples were in perplexity as to what dress they should wear. Dze-kung said, 'Formerly, when the Master was mourning for Yen Yüan, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of Dze-lû. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress[2]. '
22. At the mourning for Confucius, Kung-hsî Khih made the ornaments of commemoration. As the adornments of the coffin, there -were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Kâu. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and
[1. It is well known that the Khung family was a branch of the ducal house of Sung, the lords of which were the representatives of the royal house of Shang. The Khungs were obliged to flee from Sung, and take refuge in Lû in the time of the great-grandfather of Confucius.
2. It is doubtful whether this advice was entirely followed as regards the matter of the dress. ]
long streamers pendent from them, after the manner of Hsiâ[1].
23. At the mourning for Dze-kang, Kung-ming made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin[2].
24. Dze-hsiâ asked Confucius, saying, 'How should (a son) conduct himself with reference to the man who has killed his father or mother? ' The Master said, 'He should sleep on straw, with his shield for a pillow; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him. '
'Allow me to ask,' said (the other), 'how one should do with reference to the man who has slain his brother? ' 'He may take office,' was the reply, 'but not in the same state with the slayer; if he be sent on a mission by his ruler's orders, though he may then meet with the man, he should not fight with him. '
'And how should one do,' continued Dze-hsiâ, 'in the case of a man who has slain one of his paternal cousins? ' Confucius said, 'He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand. '
[1. See the full description of a coffin and hearse with all its ornaments in Book XIX.
2. In honour of the Master, though Dze-hang himself could not claim to be descended from the kings of Yin. ]
25. At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out.
26. Keeping (the ground about) their graves clear of grass was not a practice of antiquity[1].
27. Dze-lû said, 'I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence. '
28. Zang-dze having gone on a visit of condolence to Fû-hsiâ, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied Zang-dze asked him if this proceeding were according to rule, and he said, 'The sacrifice at starting is an unimportant matter, And why might he not bring (the bier) back, and 'let it rest (for a while)? '
The disciples further asked the same question of Dze-yû, who said, 'The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is
[1. Some would interpret this sentence as if it were--'changing the grave' (### and not ###); but the Khien-lung editors say that this practice, originating in geomancy, arose in the time of Sin, and was unknown during the Han dynasty. ]
done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests' place; the sacrifice at starting in the courtyard; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding. ' When Zang-dze heard of this reply, he said, 'This is a much better account than I gave of the going forth to offer the sacrifice of departure. '
29. Zang-dze went an a visit of condolence, wearing his fur robe over the silk one, while Dze-yû went, wearing the silk one over his fur. Zang-dze, pointing to him, and calling the attention of others, said, 'That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one? ' (By-and-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which Dze-yû hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. Zang-dze on this said, 'I was wrong, I was wrong. That man was right. '
20. When Dze-hsiâ was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, 'I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them? ' When a lute was given to Dze-kang in the same circumstances, he tried to tune it, and easily did so; he touched it, and brought melody from it. He rose up and said, 'The ancient kings framed the rules of ceremony, and I do not dare not to come up to them. '
31. At the mourning rites for Hui-dze, who had been minister of Crime, Dze-yû (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. Wan-dze (the brother of Hui-dze), wishing to decline the honour, said, 'You condescended to be the associate of my younger brother, and now further condescend to wear this mourning; I venture to decline the honour. ' Dze-yû said, 'It is in, rule;' on which Wan-dze returned and continued his wailing. Dze-yû then hastened and took his place among the officers (of the family); but Wan-dze also declined this honour, and said, 'You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites I venture to decline the honour. ' Dze-yû said, 'I beg firmly to request you to allow me (to remain here). '
Wan-dze then returned, and supporting the rightful son to take his position with his face to the south, said, 'You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hû but return to his (proper) place? ' Dze-yû on this hastened to take his position among the guests'.
[1. The object of Dze-yû in all the movements detailed here is supposed to have been to correct some irregularity in the proceedings on the occasion. Kang Hsüan thinks that Wan-dze was supporting a grandson, instead of Hû, his deceased brother's rightful son, to be the principal mourner, and consequently to succeed Hui-dze as his representative and successor. Hui-dze and Wan-dze (called Mei-mâu) were of the state of Wei. ]
32. At the mourning rites for the general Wan-dze, when the first year's mourning was at an end, there came a man from Yüeh[1] on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year's mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. Dze-yû saw it, and said, 'The son of the general Wan is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct. '
33. The giving of the name in childhood[2], of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the Kâu dynasty.
The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse); taking down the (tiles of the) furnace, and placing them at the feet (of it)[3]; and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit)
[1. A distant state, south of Wû, on the seaboard.
2 Three months after birth.
3. To show the deceased had no more occasion for food, and to keep the feet straight, so that the shoes might be put on at the dressing of the corpse. ]
of the way, and issue by the great gate;--these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them.
34. When the mother of Dze-liû died, (his younger brother) Dze-shih asked for the means (to provide what was necessary for the mourning rites). Dze-liû said, 'How shall we get them? ' 'Let us sell (the concubines), the mothers of our half-brothers,' said the other. 'How can we sell the mothers of other men to bury our mother? ' was the reply; 'that cannot be done. '
After the burial, Dze-shih wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels; but Dze-liû said, 'Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren. '
35. A superior man said, 'He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril. '
36. Kung-shû Wan-dze ascended the mound of Hsiâ, with, Kü Po-yü following him. Wan-dze said, 'How pleasant is this mound! I should like to be buried here when I die. ' Kü Po-yü said, 'You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it)
37. There was a man of Pien who wept like a
[1. Was there anything more than a joke in this reply of Po-yü? The commentators make it out to be a reproof of Wan-dze for wishing to appropriate for his grave the pleasant ground of another. ]
child on the death of his mother. Confucius said, 'This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations. '
38. When the mother of Shu-sun Wû-shû died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth, Dze-yû said (in derision), 'He knows the rules[1]! '
39. (When a ruler was ill), the high chamberlain supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse)[2].
4o. There are the husband of a maternal cousin and the wife of a maternal uncle;-that these two should wear mourning for each other has not been said by any superior man. Some one says, 'If they have eaten together from the same fireplace, the three months' mourning [3] should be worn. '
41. It is desirable that affairs of mourning should be gone about with urgency, and festive affairs in a
[1. He should have made his preparations before, and not have had to throw down his cap on the ground.
2 The text of this paragraph would make the assisting parties to be the chief diviner and the chief archer. The translation is according to an emendation of it from the Kâu Lû.
3 Worn in relationships of the fifth degree: as by a man for his great-grand-uncle and his wife, a spinster great-grand-aunt, the son of a mother's brother or sister, &c. ; by a wife for her husband's great-great-grand-parents, &c. See Appendix. ]
leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becomes rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require.
42. A superior man is ashamed[1] to prepare (beforehand) all that he may require in discharging his mourning rites. What can be made in one or two days, he does not prepare (beforehand).
43. The mourning worn for the son of a brother should be the same as for one's own son: the object being to bring him still nearer to one's self. An elder brother's wife and his younger brother do not wear mourning for each other: the object being to maintain the distance between them. Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married); the reason being that there are those who received them from us, and will render to them the full measure of observance.
PART III.
1. When (the Master) was eating by the side of one who had mourning rites in hand, he never ate to the full.
2. Zang-dze was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out.
[1. Lest he should seem not to be wishing individuals to live long. ]
'Where are you going? ' said Zang-dze; and the man replied, 'My father is dead, and I am going to wail for him in the lane. ' 'Return to your apartment,' was the reply, 'and wail for him there. ' (The man did so), and Zang-dze made him a visit of condolence, standing with his face to the north.
3. Confucius said, 'In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences[1]. '
[1. The Khien-lung editors say on this:--'To serve the dead as he served the living is the highest reach of a son's feeling. But there is a difference, it is to be presumed, between the ways of spirits and those of men. In the offerings put down immediately after death, there is an approach to treating the deceased as if he were still a (living) man. But at the burial the treatment of him approaches to that due to a (disembodied) spirit, Therefore the dealing with the dead may be spoken of generally as something between that due to a man and that due to a spirit,--a manifestation of the utmost respect without any familiar liberty. ' We should like to have something still more definite. Evidently the subject was difficult to those editors, versed in all Chinese lore, and not distracted by views from foreign habits and ways of thinking. How much more difficult must it be for a foreigner to place himself 'en rapport' with the thoughts and ways of men, so far removed from him in time and in mental training! The subject of these vessels, which yet were no vessels, will come up again. ]
4. Yû-dze asked Zang-dze if he had ever questioned the Master about (an officer's) losing his place. 'I heard from him,' was the reply, 'that the officer in such a case should wish to become poor quickly, Oust as) we should wish to decay away quickly when we have died. ' Yû-dze said, 'These are not the words of a superior man. ' 'I heard them from the Master,' returned Zang-dze. Yû-dze repeated that they were not the words of a superior man, and the other affirmed that both he and, Dze-yû had heard them. 'Yes, yes,' said Yû-dze, 'but the Master must have spoken them with a special reference.
