通译双语文库:禮記檀弓下

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Tan Gong II

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(At the funeral of) a ruler's eldest son by his acknowledged wife, who has died under age, there are three (small) carriages (with the flesh of sacrifice to be put in the grave). At that of an eldest son by one of his concubines, dying under age, there is one such carriage; as at the funeral of the eldest rightful son of a Great officer in the same circumstances.

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At the mourning rites for a feudal lord, his chief officers who had received their appointments. directly from him, carried their staffs.

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When a Great officer of a state was about to be buried, its ruler (went to) condole with (his son) in the hall where the coffin was. When it was being taken out, he ordered some one to draw the (bier-carriage) for him. This moved on for three paces and stopped; in all for three times; afterwhich the ruler retired. The same proceeding was gone through, when the bier entered the ancestral temple, and also at the place of (special) grief.

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Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states).

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When Ji Wu-zi was lying ill in his chamber, Jiao Gu entered and appeared before him without taking off the mourning with its even edges (which he happened to wear). 'This practice,' said he, 'has nearly fallen into disuse. But it is only at the gate of the ruler that an officer should take off such mourning as I have on.' Wu-zi replied, 'Is it not good that you should act thus? A superior man illustrates the smallest points (of propriety).' At the mourning rites for Wu-zi, Zeng Dian leant against his gate and sang.

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If a Great officer pay a visit of condolence (to an ordinary officer), and he arrive when (the latter) is occupied with the business of the occasion, an apology is made (for not coming to the gate to receive him). When one has paid a visit of condolence, he should not on the same day show manifestations of joy. A wife should not go beyond the boundaries of the state on a visit of condolence. On the day when he has made a visit of condolence, one should not drink spirits nor eat flesh. When one pays a visit of condolence, and the arrangements for the funeral are going on, he should take hold of the ropes (attached to the car). Those who follow to the grave should take hold of those attached to the coffin. During the mourning rites, if the ruler send a message of condolence, there must be some one to acknowledge it, by bowing to the messenger. A friend, or neighbour, or even a temporary resident in the house, may perform the duty. The message is announced in the words: 'Our unworthy ruler wishes to take part in your (sad) business.' The chief mourner responds: 'We acknowledge your presence with his message.' When a ruler meets a bier on the way, he must send some one to present his condolences (to the chief mourner).

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At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences.

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On the death of his wife's brother who was the successor of their father, (the husband) should wail for him in (the court of) the principal chamber. He should appoint his (own) son to preside (on the occasion). With breast unbared and wearing the cincture instead of the cap, he wails and leaps. When he enters on the right side of the gate, he should make some one stand outside it, to inform comers of the occasion of the wailing; and those who were intimate (with the deceased) will enter and wail. If his own father be in the house, the wailing should take place (before) his wife's chamber. If (the deceased) were not the successor of his father, the wailing should take place before a different chamber.

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If a man have the coffin of a parent in his hall, and hear of mourning going on for a cousin of the same surname at a distance, he wails for him in a side apartment. If there be no such apartment, he should wail in the court on the right of the gate. If the deceased's body be in the same state, he should go to the place, and wail for him there.

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When Zi-zhang died, Zeng-zi was in mourning for his mother, and went in his mourning dress to wail for him. Some one said, 'That dress of sackcloth with its even edges is not proper for a visit of condolence.' Zeng-zi replied, 'Am I condoling (with the living)?'

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At the mourning rites for You Ruo, duke Dao came to condole. Zi-you received him, and introduced him by (the steps on) the left.

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When the news was sent from Qi of the mourning for the king's daughter who had been married to the marquis, duke Zhuang of Lu wore the nine months' mourning for her. Some have said, 'She was married from Lu; therefore he wore the same mourning for her as for a sister of his own.' Others have said, 'She was his mother's mother, and therefore he wore it.'

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At the mourning rites for duke Xian of Jin, duke Mu of Qin sent a messenger to present his condolences to Xian's son Chong-er (who was then an exile), and to add this message: 'I have heard that a time like this is specially adapted to the losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.' Chong-er reported the words to his maternal uncle Fan, who said,' My son, decline the proffer. An exile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct? Decline the proffer, my son.

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On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.

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Zi-xian reported the execution of his commission to duke Mu, who said, 'Truly virtuous is this prince Chong-er. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father's successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain.'

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The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of Jing Jiang for Mu-bo.

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The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being.

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Calling (the soul) back is the way in which love receives its consummation, and has in it the mind which is expressed by prayer. The looking for it to return from the dark region is a way of seeking for it among the spiritual beings. The turning the face to the north springs from the idea of its being in the dark region.

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Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement).

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Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used.

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The inscription forms a banner to the eye of fancy. Because (the person of) the deceased, can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Zhou, it was removed.

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The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts of the living are full of unaffected sorrow. It is only in the sacrifices (subsequent to the interment), that the principal mourner does his utmost (in the way of ornament). Does he know that the spirit will enjoy (his offerings)? He is guided only by his pure and reverent heart.

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Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them.

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Baring the shoulders and binding up the hair (with the band of sackcloth) are changes, (showing) the excited feeling which is a change in the grief. The removal of the (usual) ornaments and elegancies (of dress) has manifold expression, but this baring of the shoulders and the sackcloth band are the chief. But now the shoulders are quite bared, and anon they are covered (with a thin garment) - marking gradations in the grief.

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At the interment they used the cap of plain white (silk), and the headband of dolichos fibre; thinking these more suitable for their intercourse with (the departed) now in their spirit-state. The feeling of reverence had now arisen. The people of Zhou use the bian cap at interments; those of Yin used the xu.

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The gruel of the chief mourner (the son), the presiding wife, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill.

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On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) - returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber - returning to the place where he received his nourishment.

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Condolences should be presented (to the son) when he returns (from the grave) and is wailing, at which time his grief is at its height. He has returned, and (his father) is not to be seen; he feels that he has lost him. (His grief is) then most intense. Under the Yin, they presented condolences immediately at the grave; under the Zhou, when the son had returned and was wailing. Confucius said, 'Yin was too blunt; I follow Zhou.'

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To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties - because (the dead) go to the dark region.

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When the coffin has been let down into the grave, the chief mourner presents the (ruler's) gifts (to the dead in the grave), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose to him who is to personate the departed.

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When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave. They return, and at midday the sacrifice of repose is offered.

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The sacrifice is offered on the day of interment; they cannot bear that the departed should be left a single day (without a place to rest in). On that day the offerings, (previously) set forth (by the coffin), are exchanged for the sacrifice of repose. The (continuous) wailing is ended, and they say, 'The business is finished.' On that day the sacrifices of mourning were exchanged for one of joy. The next day the service of placing the spirit-tablet of the departed next to that of his grandfather was performed. The change to an auspicious sacrifice took place on that day, and the placing the tablet in its place on the day succeeding - (the son) was unable to bear that (the spirit of the departed) should be a single day without a resting-place.

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Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the Zhou, when the (continuous) wailing was over. Confucius approved the practice of Yin.

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When a ruler went to the mourning rites for a minister, he took with him a sorcerer with a peach-wand, an officer of prayer with his reed-(brush), and a lance-bearer, disliking (the presence of death), and to make his appearance different from (what it was at any affair of) life. In the mourning rites it is death that is dealt with, and the ancient kings felt it difficult to speak of this.

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The ceremony in the mourning rites of (the coffined corpse) appearing in the court (of the ancestral temple) is in accordance with the filial heart of the deceased. He is (supposed to be) grieved at leaving his chamber, and therefore he is brought to the temple of his fathers, and then (the coffin) goes on its way. Under the Yin, the body was thus presented and then coffined in the temple; under the Zhou the interment followed immediately after its presentation (in the coffin).

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Confucius said, 'He who made the vessels which are so (only) in imagination, knew the principles underlying the mourning rites. They were complete (to all appearance), and yet could not be used. Alas! if for the dead they had used the vessels of the living, would there not have been a danger of this leading to the interment of the living with the dead?' They were called 'vessels in imagination,' (the dead) being thus treated as spiritual intelligences, From of old there were the carriages of clay and the figures of straw, in accordance with the idea in these vessels in imagination. Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent. Was there not a danger of its leading to the use of (living) men?

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Duke Mu asked Zi-si whether it was the way of antiquity for a retired officer still to wear the mourning for his old ruler. 'Princes of old,' was the reply, 'advanced men and dismissed them equally according to the rules of propriety; and hence there was that rule about still wearing mourning for the old ruler. But nowadays princes advance men as if they were going to take them on their knees, and dismiss them as if they were going to push them into an abyss. Is it not good if (men so treated) do not head rebellion? How should there be the observance of that rule about still wearing mourning (for old rulers)?'

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At the mourning rites for duke Dao. Ji Zhao-zi asked Meng Jing-zi what they should eat (to show their grief) for the ruler. Jing-zi replied, 'To eat gruel is the general rule for all the kingdom.' (The other said), 'It is known throughout the four quarters that we three ministers have not been able to live in harmony with the ducal house. I could by an effort make myself emaciated; but would it not make men doubt whether I was doing so in sincerity? I will eat rice as usual.'

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When Si-tu Jing-zi of Wei died, Zi-xia made a visit of condolence (to his house); and, though the chief mourner had not completed the slight dressing (of the corpse), he went in the headband and robe of mourning. Zi-you paid a similar visit; and, when the chief mourner had completed the slight dressing, he went out, put on the bands, returned and wailed. Zi-xia said to him, 'Did you ever hear (that) that (was the proper method to observe)? I heard the Master say,' was the reply, 'that until the chief mourner had changed his dress, one should not assume the mourning bands'.'

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Zeng-zi said, 'Yan-zi may be said to have known well the rules of propriety;-he was humble and reverent! You Ruo said, 'Yan-zi wore the same (robe of) fox-fur for thirty years. (At the burial of his father), he had only one small carriage (with the offerings to be put into the grave); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them; a Great officer has five bundles of the offerings, and five such small carriages. How can it be said that Yan-zi knew propriety?' Zeng-zi replied, 'When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance' of all rules.'

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On the death of the mother of Guo Zhao-zi, he asked Zi-zhang, saying, 'At the interment, when (all) are at the grave, what should be the places of the men and of the women?' Zi-zhang said, 'At the mourning rites for Si-tu Jing-zi, when the Master directed the ceremonies, the men stood with their faces to the west and the women stood with theirs to the east.' 'Ah!' said the other, 'that will not do;' adding, 'All will be here to see these mourning rites of mine. Do you take the sole charge of them. Let the guests be the guests, while I (alone) act as the host. Let the women take their places behind the men, and all have their faces towards the west.'

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At the mourning for Mu-bo (her husband), Jing Jiang wailed for him in the daytime, and at that for Wen-bo (her son), she wailed for him both in the daytime and the night. Confucius said, 'She knows the rules of propriety.'

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At the mourning for Wen-bo, Jing Jiang (once) put her hand on the couch (where his body lay), and without wailing said, 'Formerly, when I had this son, I thought that he would be a man of worth. (But) I never went with him to the court (to see his conduct there); and now that he is dead, of all his friends, the other ministers, there is no one that has shed tears for him, while the members of his harem all wail till they lose their voices. This son must have committed many lapses in his observance of the rules of propriety!'

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When the mother of Ji Kang-zi died, (her body was laid out with) her private clothes displayed. Jing Jiang (Kang-zi's grand-uncle's wife) said, 'A wife does not dare to see her husband's parents without the ornament (of her upper robes); and there will be the guests from all quarters coming; why are her under-clothes displayed here?' With this she ordered them to be removed.

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You-zi and Zi-you were standing together when they saw (a mourner) giving all a child's demonstrations of affection. You-zi said, 'I have never understood this leaping in mourning, and have long wished to do away with it. The sincere feeling (of sorrow) which appears here is right, (and should be sufficient).' Zi-you replied, 'In the rules of propriety, there are some intended to lessen the (display of) feeling, and there are others which purposely introduce things (to excite it). To give direct vent to the feeling and act it out as by a short cut is the way of the rude Rong and Di. The method of the rules is not so. When a man rejoices, he looks pleased; when pleased, he thereon sings; when singing, he sways himself about; swaying himself about, he proceeds to dancing; from dancing, he gets into a state of wild excitement; that excitement goes on to distress; distress expresses itself in sighing; sighing is followed by beating the breast; and beating the breast by leaping. The observances to regulate all this are what are called the rules of propriety. When a man dies, there arises a feeling of disgust (at the corpse). Its impotency goes on to make us revolt from it. On this account, there is the wrapping it in the shroud, and there are the curtains, plumes (and other ornaments of the coffin), to preserve men from that feeling of disgust. Immediately after death, the dried flesh and pickled meats are set out (by the side of the corpse), When the interment is about to take place, there are the things sent and offered (at the grave); and after the interment, there is the food presented (in the sacrifices of repose). The dead have never been seen to partake of these things. But from the highest ages to the present they have never been neglected - all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.'

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Wu made an incursion into Chen, destroying the (places of) sacrifice, and putting to death those who were suffering from a pestilence (which prevailed). When the army retired, and had left the territory, Pi, the Grand-administrator of Chen, was sent to the army (of Wu). Fu Chai (king of Wu) said to his internuncius, 'This fellow has much to say. Let us ask him a question.' (Then, turning to the visitor), he said, 'A campaign must have a name. What name do men give to this expedition?' The Grand-administrator said, 'Anciently, armies in their incursions and attacks did not hew down (trees about the) places of sacrifice; did not slay sufferers from pestilence; did not make captives of those whose hair was turning. But now, have not you in this campaign slain the sufferers from pestilence? Do they not call it the sick-killing expedition?' The king rejoined, ' If we give back your territory, and return our captives, what will you call it?' The reply was, 'O ruler and king, you came and punished the offences of our poor state. If the result of the campaign be that you now compassionate and forgive it, will the campaign be without its (proper) name?'

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Yan Ding deported himself skilfully during his mourning. Immediately after the death (of his father), he looked grave and restless, as if he were seeking for something, and could not find it. When the coffining had taken place, he looked expectant, as if he were following some one and could not get up with him. After the interment he looked sad, and as if, not getting his father to return (with him), he would wait for him.

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Zi-zhang asked, saying, 'The Book of History says, that Gao Zong for three-years did not speak; and that when he did his words were received with joy. Was it so?' Zhong-ni replied, 'Why should it not have been so? Anciently, on the demise of the son of Heaven, the king, his heir, left everything to the chief minister for three years.'

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When Zhi Dao-zi died, before he was buried, duke Ping was (one day) drinking along with the music-master Kuang and Li Diao. The bells struck up; and when Du Kuai, who was coming in from outside, heard them, he said, 'Where is the music?' Being told that it was in the (principal) apartment, he entered it; and having ascended the steps one by one, he poured out a cup of spirits, and said, 'Kuang, drink this.' He then poured out another, and said, Diao, drink this.' He poured out a third cup; and kneeling in the hall, with his face to the north, he drank it himself, went down the steps, and hurried out. Duke Ping called him in again, and said, 'Kuai, just now I thought you had something in mind to enlighten me about, and therefore I did not speak to you. Why did you give the cup to Kuang?' 'On the days (Jia-)zi and (Ji-)mao,' was the reply, 'there should be no music; and now Zhi Dao-zi is (in his coffin) in his hall, and this should be a great zi or mao day. Kuang is the grand music-master, and did not remind you of this. It was on this account that I made him drink.'

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'And why did you give a cup to Diao?' Du Kuai said, 'Diao is your lordship's favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.'

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'And why did you drink a cup yourself?' Kuai replied, 'I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.'

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Duke Ping said,' I also have been in fault. Pour out a cup and give it to me.' Du Kuai then rinsed the cup, and presented it. The duke said to the attendants, 'When I die, you must take care that this cup is not lost.' Down to the present day, (at feasts in Sin), when the cups have been presented all round, they then raise up this cup, and say, 'It is that which Du presented.'

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When Gong-shu Wen-zi died, his son Shu begged the ruler (of the state) to fix his honorary title, saying, 'The sun and moon have brought the time - we are about to bury him. I beg that you will fix the title, for which we shall change his name.' The ruler said, 'Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing - was not this a roof of how kind he was? Moreover, in a time of trouble, he protected me at the risk of his own life - was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace - was not this a proof of how accomplished he was? Therefore let us call him "The Faithful, Kind, and Accomplished."'

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Shi Tai-gong died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father's successor, it was said that by their bathing and wearing of their girdle-pendants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shi Qi-zi, however, said, 'Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants?' and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge.

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Chen Zi-ju having died in Wei, his wife and the principal officer of the family consulted together about burying some living persons (to follow him). When they had decided to do so, (his brother), Chen Zi-kang arrived, and they informed him about their plan, saying, 'When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it).' Zi-kang said, 'To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.' On this the proposal was not carried into effect.

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Zi-lu said, 'Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.' Confucius said, 'Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.'

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Duke Xian of Wei having (been obliged to) flee from the state, when he returned, and had reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Liu Zhuang said, 'If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle? And if all had followed you, who would have guarded the altars? Your lordship has now returned to the state, and will -it not be wrong for you to show a partial feeling?' The intended allotment did not take place.

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There was the grand historiographer of Wei, called Liu Zhuang, lying ill. The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.'

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When Chan Gan-xi was lying ill, he assembled his brethren, and charged his son Zun-ji, saying, 'When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.' When he died, his son said, 'To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!' Accordingly he did not put the two ladies to death.

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檀弓下 - Tan Gong II|檀弓下 - Tan Gong II

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Tan Gong II

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At the mourning rites for a feudal lord, his chief officers who had received their appointments. directly from him, carried their staffs.

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Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states).

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At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences.

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When Zi-zhang died, Zeng-zi was in mourning for his mother, and went in his mourning dress to wail for him. Some one said, 'That dress of sackcloth with its even edges is not proper for a visit of condolence.' Zeng-zi replied, 'Am I condoling (with the living)?'

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At the mourning rites for You Ruo, duke Dao came to condole. Zi-you received him, and introduced him by (the steps on) the left.

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The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of Jing Jiang for Mu-bo.

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The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being.

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Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement).

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Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used.

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Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them.

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The gruel of the chief mourner (the son), the presiding wife, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill.

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On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) - returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber - returning to the place where he received his nourishment.

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To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties - because (the dead) go to the dark region.

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When the coffin has been let down into the grave, the chief mourner presents the (ruler's) gifts (to the dead in the grave), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose to him who is to personate the departed.

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When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave. They return, and at midday the sacrifice of repose is offered.

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Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the Zhou, when the (continuous) wailing was over. Confucius approved the practice of Yin.

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At the mourning for Mu-bo (her husband), Jing Jiang wailed for him in the daytime, and at that for Wen-bo (her son), she wailed for him both in the daytime and the night. Confucius said, 'She knows the rules of propriety.'

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'And why did you give a cup to Diao?' Du Kuai said, 'Diao is your lordship's favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.'

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'And why did you drink a cup yourself?' Kuai replied, 'I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.'

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