Mourning

Analects 20.1

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Original Text:

尧曰咨尔舜天之历数在尔躬允执其中四海困穷天禄永终舜亦以命禹

曰予小子履敢用玄牡敢昭告于皇皇后帝有罪不敢赦帝臣不蔽简在帝心朕躬有罪无以万方万方有罪罪在朕躬

周有大赉善人是富虽有周亲不如仁人百姓有过在予一人

谨权量审法度修废官四方之政行焉兴灭国继绝世举逸民天下之民归心焉

所重民食丧祭

宽则得众信则民任焉敏则有功公则说

Translation:

Correction: Line two fourth character should be a proper name Lu.

Other Translations:

Yao said, “Oh, you Shun! The orderly succession of Heaven now rests upon your shoulders. Hold faithfully to the mean. If those within the Four Seas should fall into hardship and poverty, Heaven’s emoluments will be cut off from you forever.”

Shun charged Yu with the same words.

[Tang] said, “I, your little child Lü, dare to offer up a black bull in sacrifice, and make so bold as to plainly declare to you, my Most August Sovereign Lord, that I do not dare to pardon those who have committed offenses. Your servant, Lord, conceals nothing; examine my actions with your mind, oh Lord. If I should personally commit an offense, let not the punishment be visited upon the inhabitants of the myriad regions; if the inhabitants of the myriad regions commit offenses, let the punishment be visited upon me personally.”

The Zhou were generously endowed, rich in excellent men.

[King Wu said,] “Though I may have many close kinsmen, it is better to employ Good men. If any of the Hundred Clans commit a transgression, let the punishment be visited upon me alone.”

He was scrupulous about weights and measures, carefully examined models and regulations, restored neglected official posts, and the administration of the four quarters was thereby carried out.

He restored destroyed states, re-established interrupted lines of succession, raised lost people back into prominence, and the hearts and minds of all the people in the world turned to him.

He gave weight to the people, food, mourning, and sacrifice.

Generous, he won over the masses. Trustworthy, the people put their faith in him. Diligent, he was successful. Just, [the people] were pleased.

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Yao said, Ah, you, Shun—the destiny decreed by Heaven rests with you. Hold sincerely to the center. If those within the four seas suffer hardship and want, Heaven’s bounty will end forever.

And Shun voiced the same command [when he ceded the throne] to Yu.

[Tang] said, I, the little one, Lu, venture to sacrifice this black ox, I venture to report clearly to the most august Lord above. The guilty one I have not ventured to pardon, but I do nothing to hinder the Lord’s officials. May they be chosen in accordance with the Lord’s will. If there is blame on my part, let the ten thousand regions not suffer. If the ten thousand regions have any blame, let that blame rest on me.

Zhou has received great gifts; good persons are enriched. Although Zhou has kinsmen, they cannot equal persons of humaneness. If the people have any fault, may the blame be upon me alone.

Carefully adjust the weights and measures; clarify the laws and regulations; restore offices that have been discontinued—then the governing of the four directions will proceed. Reestablish states that have been wiped out; appoint heirs to successions that have come to an end; promote men who have gone into hiding—then the people of the empire will give their hearts to you. What is to be held in esteem: the people, food, mourning, and sacrifice.

Be tolerant, and you win over the multitude. Be trustworthy, and the people will trust you. Be diligent, and your work will go well. Be fair, and the people will rejoice.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 19.17

Leave a Comment / Analects, Analects - Book Nineteen

Original Text:

曾子曰吾闻诸夫子人未有自致者也必也亲丧乎

Translation:

Other Translations:

Master Zeng said, “I have heard from the Master that, even when a person has not yet been able to exert himself to the fullest, he will necessarily do so when it comes to mourning his own parents.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Master Zeng said, I have heard our Master say, People never fully express what is in them. If one had to cite an exception, it would be when they are mourning a parent.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 19.14

Leave a Comment / Analects, Analects - Book Nineteen

Original Text:

子游曰丧致乎哀而止

Translation:

Other Translations:

Ziyou said, “Mourning should fully express grief and then stop at that.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Ziyou said, In mourning, if grief is fully expressed, stop there.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.21

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Original Text:

宰我问三年之丧期已久矣君子三年不为礼礼必坏三年不为乐乐必崩旧谷既没新谷既升钻燧改火期可已矣子曰食夫稻衣夫锦于女安乎曰安女安则为之夫君子之居丧食旨不甘闻乐不乐居处不安故不为也今女安则为之宰我出

子曰予之不仁也子生三年然后免于父母之怀夫三年之丧天下之通丧也予也有三年之爱于其父母乎

Translation:

Other Translations:

Zai Wo asked about the three-year mourning period, saying, “Surely one year is long enough. If the gentleman refrains from practicing ritual for three years, the rites will surely fall into ruin; if he refrains from music for three years, this will surely be disastrous for music. After the lapse of a year the old grain has been used up, while the new grain has ripened, and the four different types of tinder have all been drilled in order to rekindle the fire. One year is surely long enough.”

The Master asked, “Would you feel comfortable then eating your sweet rice and wearing your brocade gowns?”

“I would.”

The Master replied, “Well, if you would feel comfortable doing so, then by all means you should do it. When the gentleman is in mourning, he gets no pleasure from eating sweet foods, finds no joy in listening to music, and feels no comfort in his place of dwelling. This is why he gives up these things. But if you would feel comfortable doing them, then by all means you should!”

After Zai Wo left, the Master remarked, “This shows how lacking in Goodness this Zai Wo is! A child is completely dependent upon the care of his parents for the first three years of his life—this is why the three-year mourning period is the common practice throughout the world. Did Zai Wo not receive three years of care from his parents?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zai Wo asked about the three-year mourning period, saying that one year should be long enough. If the gentleman goes three years without performing rituals, the rituals are certain to decline; if he goes three years without performing music, music is certain to be lost. The old grain has been used up; the new grain has ripened; drills have kindled new fires to replace the old ones—surely one year is long enough!

The Master said, Eating rice, wearing brocade—would you feel right doing that?

Yes, I would, said Zai Wo.

If you would feel right, then do so. But when a gentleman is in mourning, if he ate fine food, it would have no savor; if he listened to music, it would bring no joy; if he lived in ease, it would not feel right. Therefore, he does not do so. But now you would feel right, so you may do so.

After Zai Wo had left, the Master said, Yu (Zai Wo) has no humaneness! Only after a child is three years old does he leave the bosom of his father and mother. The three-year mourning period is a custom common to everyone in the world. Surely Yu, too, enjoyed his three years of loving from father and mother!

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.40

Leave a Comment / Analects, Analects - Book Fourteen

Original Text:

子张曰书云‘高宗谅阴三年不言何谓也子曰何必高宗古之人皆然君薨百官总己以听于冢宰三年

Translation:

Other Translations:

Zizhang asked, “The Book of Documents says, ‘Gaozong stayed in his mourning hut, and did not speak for three years.’ What does this mean?”

The Master replied, “We do not have to confine ourselves to Gaozong—all of the ancients were the same. When their lord passed away, for three years the hundred officials would all see to their own tasks, under the direction of the Prime Minister.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zizhang said, The Book of Documents states that Gao Zong was in his mourning hut for three years without speaking. What does this mean?

The Master said, Why only Gao Zong? The men of ancient times all did this. When the ruler passed away, the officials under him for three years took all their instructions from the prime minister.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 11.10

Leave a Comment / Analects, Analects - Book Eleven

Original Text:

颜渊死子哭之恸从者曰子恸矣曰有恸乎非夫人之为恸而谁为

Translation:

Other Translations:

When Yan Hui passed away, the Master cried for him excessively. The disciples reproved him, saying, “Master, surely you are showing excessive grief!”

The Master replied, “Am I showing excessive grief? Well, for whom would I show excessive grief, if not for this man?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When Yan Yuan died, the Master mourned for him in a highly emotional manner. His followers said, Master, you are being too emotional.

The Master said, Am I too emotional? If I am not to be emotional for this man, who should I be emotional for?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 10.25

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Original Text:

见齐衰者虽狎必变见冕者与瞽者虽亵必以貌凶服者式之式负版者有盛馔必变色而作迅雷风烈必变

Translation:

Other Translations:

When he saw someone fasting or mourning, he invariably assumed a changed expression, even if they were an intimate acquaintance. When he saw someone wearing a ritual cap or a blind person, he would invariably display a respectful countenance, even if they were of low birth.

When riding past someone dressed in funeral garb, he would bow down and grasp the crossbar of his carriage. He would do so even if the mourner was a lowly peddler.

When presented food with full ritual propriety, he would invariably assume a solemn expression and rise from his seat.

He would also assume a solemn expression upon hearing a sudden clap of thunder or observing a fierce wind.

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

If the Master saw someone in deep mourning, even though it was a person he was familiar with, he always changed his attitude. If he saw someone in a ceremonial cap or a blind person, even someone he knew well, he invariably assumed an appropriate bearing.

If he saw a person in mourning, he bowed from the crossbar of his carriage, and he would likewise bow from his carriage to a person carrying population registers.

Confronted with a sumptuous feast, he invariably changed his expression and rose to his feet. At a sudden clap of thunder or a blast of wind, he would invariably change his posture.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 8.4

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Original Text:

曾子有疾孟敬子问之曾子言曰鸟之将死其鸣也哀人之将死其言也善君子所贵乎道者三动容貌斯远暴慢矣正颜色斯近信矣出辞气斯远鄙倍矣笾豆之事则有司存

Translation:

Other Translations:

Master Zeng was gravely ill, and Meng Jingzi came to inquire about his health.

Master Zeng said to him, “When a bird is about to die, its call is mournful and touching. When a person is about to die, his words should be heeded. There are three things that are important for a gentleman pursuing the Way: by altering his behavioral demeanor, he avoids violence and arrogance; by rectifying his countenance, he welcomes trustworthiness; and in his choice of words and tone of voice, he avoids vulgarity and impropriety. As for the details of handling sacrificial vessels, there are minor officials to deal with that.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When Master Zeng was ill, Meng Jing Zi asked how he was.

Master Zeng spoke these words: When a bird is about to die, its cries are sad. When a man is about to die, his words are good. With regard to the Way, there are three things the gentleman prizes: in his actions and manner, that he be far from harshness or arrogance; in ordering his appearance, that he stick close to trustworthiness; in his utterances, that they be far from crude or unseemly. As for the sacrificial baskets and stands, there are experts to tend to such matters.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 7.9

Leave a Comment / Analects, Analects - Book Seven

Original Text:

子食于有丧者之侧未尝饱也

Translation:

Other Translations:

When the Master dined in the company of one who was in mourning, he never ate his fill.

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When the Master was eating at the side of a person in mourning, he never ate his fill. On a day when the Master had wept for someone, he never sang.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 3.4

Leave a Comment / Analects, Analects - Book Three

Original Text:

林放问礼之本子曰大哉问礼与其奢也宁俭丧与其易也宁戚

Translation:

Other Translations:

Lin Fang asked about the roots of ritual.

The Master exclaimed, “What a noble question! When it comes to ritual, it is better to be pare than extravagant. When it comes to mourning, it is better to be excessively sorrowful than fastidious.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Lin Fang asked what is basic in ritual. The Master said, A big question indeed! In rites in general, rather than extravagance, better frugality. In funeral rites, rather than thoroughness, better real grief.”

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.