From the archive

The Lî Kî, Books XI–XLVI — Sacred Books of China Part IV, SBE Vol. 28 (trans. James Legge, 1885)

English·1879–1910·trans. James Legge·324 passages

The text · part 6 of 16

When an officer was encoffined, he did not have music.

16. After they had gone up, and made the bier

1 A minister of duke MQ of LQ, 3.c. 409-377. * This was not the practice in the Kau dynasty.

SECT. II, PT. 11. SA xt. 165 ready, in the case of the burial of a feudal lord, there were 500 men to draw the ropes. At each of the four ropes they were all gagged. The minister of War superintended the clappers; eight men with these walking on each side of the bier. The chief artizan, carrying a shade of feathers, guided the progress (of the procession). At the burial of a Great officer, after they had gone up and made the bier ready, 300 men drew the ropes ; four men with their clappers walked on each side of the bier; and its progress was guided (by the chief artizan) with a reed of white grass in his hand.

17. Confucius said, ‘Kwan Kung had carving on the square vessels for holding the grain of his offerings, and red ornaments for his cap; he set up a screen where he lodged on the way, and had a stand of earth on which the cups he had used, in giving a feast, were replaced ; he had hills carved on the capitals of his pillars, and pondweed on the lower pillars supporting the rafters. He was a worthy Great officer, but made it difficult for his superiors (to distinguish themselves from him).

‘An Phing-£ung?, in sacrificing to his father and other progenitors, used only the shoulders of a pig, not large enough to cover the dish. He was a worthy Great officer, but made it difficult for his inferiors (to distinguish themselves from him).

‘A superior man will not encroach on (the observances of) those above him, nor put difficulties in the way of those below him.’

1 See Confucian Analects III, 22, and V, 17. * A minister of XAf, contemporary with Confucius, distinguished for his simple, and perhaps parsimonious, ways.

166 THE Lf xt. BK, XVIII.

18, Excepting on the death of her father or mother, the wife (of a feudal lord) did not cross the boundaries of the state to pay a visit of condolence. On that occasion she did so, and went back to her original home, where she used the ceremonies of condolence proper to a feudal lord, and she was treated as one. When she arrived, she entered by the women’s gate, and went up (to the reception hall) by steps at the side (of the principal steps), the ruler receiving her at the top of the steps on the east. The other ceremonies were the same as those of a guest who hastened to attend the funeral rites.

1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4.

The other ceremonies were the same as those of a guest who hastened to attend the funeral rites.

1g. A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice vers4.

20. There are three things that occasion sorrow to a superior man (who is devoted to learning):—If there be any subject of which he has not heard, and he cannot get to hear of it; if he hear of it, and cannot get to learn it; if he have learned it, and cannot get to carry it out in practice. There are five things that occasion shame to a superior man (who is engaged in governmental duties) :—If he occupy an office, and have not well described its duties; if he describe its duties well, but do not carry them into practice ; if he have got his office, and lost it again; if he be charged with the care of a large territory, and the people be not correspondingly numerous; if another, in a charge like his own, have more merit than he.

21. Confucius said, ‘In bad years they used in their carriages their poorest horses, and in their sacrifices the victims lowest (in the classes belonging to them).’

22. At the mourning rites for Hsii Ya, duke Ai

SECT. Il. PT. II. BA xi. 167 sent ZQ Pt to Confucius to learn the rites proper at the mourning for the officer. Those rites were thus committed at that time to writing.

23. 3ze-kung having gone to see the agricultural sacrifice at the end of the year, Confucius said to him, ‘ 3hze, did it give you pleasure?’ The answer was, ‘ The people of the whole state appeared to be mad ; I do not know in what I could find pleasure.’ The Master said, ‘ For their hundred days’ labour in the field, (the husbandmen) receive this one day’s enjoyment (from the state) ;—this is what you do not understand. (Even) Wan and Wd could not keep a bow (in good condition), if it were always drawn and never relaxed; nor did they leave it always relaxed and never drawn. To keep it now strung and now unstrung was the way of Wan and Wa.’

24. Mang Hsien-yze said, ‘If in the first month at the (winter) solstice it be allowable to offer the (border) sacrifice to God, in the seventh month, at the summer solstice, we may offer the sacrifice in the temple of the ancestor (of our ruling House).’ Accordingly Hsien-sze offered that sacrifice to all the progenitors (of the line of Ld) in the seventh month’.

25. The practice of not obtaining from the son of Heaven the confirmation of her dignity for the ‘wife (of the ruler of LQ) began with duke 40%.

1 Hsien-3ze was the honorary title of Kung-sun Mieh, a good officer of Lf, under dukes W&n, Hstian, KAang, and Hsiang. He must understand him as speaking of the sacrifices of the state, and not of his own.

* See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king.

168 THE Lf xt. BK, XVIII.

He must understand him as speaking of the sacrifices of the state, and not of his own.

* See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king.

168 THE Lf xt. BK, XVIII.

26. The mourning of a ruler and his wife were regulated by the same rules for the ladies of his family married in other states and for those married in his own}.

27. When the stables of Confucius were burned, and the friends of his district came (to offer their condolences) on account of the fire, he bowed once to the ordinary officers, and twice to the Greater officers ;—according to the rule on occasions of mutual condolence.

28. Confucius said, ‘Kwan Aung selected two men from among (certain) thieves with whom he was dealing, and appointed them to offices in the state, saying, “ They were led astray by bad men with whom they had associated, but they are proper men themselves.” When he died, duke Hwan made these two wear mourning for him. The practice of old servants of a Great officer wearing mourning for him, thus arose from Kwan Aung. But these two men only mourned for him by the duke’s orders.’

29. When an officer, in a mistake, used a name to his ruler which should be avoided, he rose to his feet. If he were speaking to any one who had the name that should be avoided with the ruler, he called him by the name given to him on his maturity.

30. (A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without.

31. The treatise on the duties of the Chief Internuncius says, ‘The length of the long symbol of rank was for a duke, nine inches; for a marquis or

1 There are differences of opinion as to the meaning of this paragraph, between which it is not easy to decide. It would be tedious to go into an exhibition and discussion of them.

SECT. Il. PT. II. 8A xt. 169 earl,seven; for acount or baron, five. The width in each case was three inches; and the thickness, half aninch. They tapered to the point for one inch and a half. They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’

32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’

They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’

32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’

33. When a temple was completed, they proceeded to consecrate it with the following ceremony :—The officer of prayer, the cook, and the butcher, all wore the cap of leather of the colour of a sparrow’s head, and the dark-coloured dress with the purple border. The butcher rubbed the sheep clean, the officer of prayer blessed it, and the cook with his face to the north took it to the pillar and placed it on the south-east of it. Then the butcher took it in his arms, went up on the roof at the middle point between the east and west, and with his face to the south stabbed it, so that the blood ran down in front; and then he descended. At the gate of the temple, and of each of the two side apartments, they used a fowl, one at the gate of each (going up as before and stabbing them). The hair and feathers about the ears were first pulled out under the roof (before the victims were killed). When the fowls were cut at the gates of the temple, and the apartments on each side of it, officers stood, opposite to each gate on the north. When the thing was over, the officer of prayer announced that it

1 This paragraph is supposed to be defective. Duke W4n was marquis of LQ from B.c. 626 to 609.

170 THE Lf xf. BK. XVIII.

was so, and they all retired, after which he announced it to the ruler, saying, ‘The blood-consecration has been performed.’ This announcement was made at the door of the back apartment of the temple, inside which the ruler stood in his courtrobes, looking towards the south. This concluded the ceremony, and all withdrew’.

When the great apartment (of the palace) was completed, it was inaugurated (by a feast), but there was no shedding of blood. The consecration by blood of the temple building was the method taken to show how intercourse with the spirits was sought. All the more distinguished vessels of the ancestral temple were consecrated, when completed, by the blood of a young boar.

34. When a feudal lord sent his wife away, she proceeded on her journey to her own state, and was received there with the observances due to a lord's wife. The messenger, accompanying her, then discharged his commission, saying, ‘My poor ruler, from his want of ability, was not able to follow ker, and take part in the services at your altars and in your ancestral temple. He has, therefore, sent me, so and so, and I venture to inform your officer appointed for the purpose of what he has done.’ The officer presiding (on the occasion) replied, ‘ My poor ruler in his former communication did not lay (her defects) before you, and he does not presume to do anything but respectfully receive your lord’s message. The officers in attendance on the commis-

The officers in attendance on the commis-

1 This ceremony is also described in the ‘ Rites of the greater T4i,’ Book X, with some difference in the details. It is difficult, even from the two accounts, to bring the ceremony fully before the mind’s eye.

SECT. 1. PT. IT. BA Ki. 171 sioner then set forth the various articles sent with the lady on her marriage, and those on the other side received them. _

35. When the wife went away from her husband, she sent a messenger and took leave of him, saying, ‘So and so, through her want of ability, is not able to keep on supplying the vessels of grain for your sacrifices, and has sent me, so and so, to presume to announce this to your attendants.’ The principal party (on the other side) replied, ‘ My son, in his inferiority, does not presume to avoid your punishing him, and dares not but respectfully receive your orders. The messenger then retired, the principal party bowing to him, and escorting him. If the father-in-law were alive, then he named himself; if he were dead, an elder brother of the husband acted for him, and the message was given as from him; if there were no elder brother, then it ran as from the husband himself. The message, as given above, was, ‘The son of me, so and so, in his inferiority. (At the other end of the transaction), if the lady were an aunt, an elder sister, or a younger, she was mentioned as such.

36. Confucius said, ‘When I was at a meal at Sh4o-shih’s, I ate to the full. He entertained me courteously, according to the rules. When I was about to offer some in sacrifice, he got up and wished to stop me, saying, “My poor food is not worth being offered in sacrifice.” When I was about to take the concluding portions, he got up and wished to stop me, saying, “I would not injure you with my poor provisions },”’

1 See pages 20, 21, paragraph 13.

172 THE Lf xi. BK. XVIII.

37. A bundle of silk (in a marriage treaty) contained five double rolls, each double roll being forty cubits in length.

38. At the (first) interview of a wife with her father and mother-in-law, (her husband’s) unmarried aunts and sisters all stood below the reception hall, with their faces towards the west, the north being the place of honour. After this interview, she visited all the married uncles of her husband, each in his own apartment. .

Although not engaged to be married, the rule was for a young lady to wear the hair-pin ;—she was thus treated with the honours of maturity. The (principal) wife managed the ceremony. When she was unoccupied and at ease, she wore her hair without the pin, on each side of her head.

39. The apron (of the full robes) was three cubits long, two cubits wide at bottom, and one at the top. The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow’s head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours.

BOOK XIX. SANG TA &t

The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow’s head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours.

BOOK XIX. SANG TA &t

THE GREATER RECORD OF MOURNING RITES".

Section I.

1. When the illness was extreme, all about the establishment was swept clean, inside and out. In the case of a ruler or Great officer, the stands, with the martial instruments suspended from them, were removed; in that of an officer, his lute and cithern. The sufferer lay with his head to the east, under the window on the north. His couch was removed (and he was laid on the ground). ‘The clothes ordinarily worn at home were removed, and new clothes substituted for them. (In moving the body) one person took hold of each limb. Males and females changed their dress*. Some fine floss was put (on the mouth and nostrils), to make sure that the breath was gone. A man was not permitted to die in the hands of the women, or a woman in the hands of the men.

2. A ruler and his wife both died in the Great chamber, a Great officer and his acknowledged wife in the Proper chamber’; the not yet acknowledged

See introductory notice, vol. xxvii, pages 34, 35.

* The clothes of the dying master and friend were changed; it was right that all about them should also change their dress. The court or best robes were put on, moreover, that inquiring visitors might be properly received.

’ This proper, or ‘legitimate’ chamber corresponded in the mansion of a Great officer to the Grand chamber in the palace.

174 THE Lf xf. BK. XIX.

wife of a high minister, in an inferior chamber, but the corpse was then removed to the higher chamber. The wives of officers died in their chambers.

3. At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so. An officer of low rank performed the ceremony. All who did so employed some of the court robes (of the deceased) :—for . a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border. In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous. Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.

Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.

If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back. If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.

Connected with the Grand chamber were two smaller apartments. It is mentioned in the 80 Awan, under B.c. 627, that duke Hsf of Lf died ‘in the small apartment ;’ which has always been understood as discreditable to him.

SECT. I. SANG TA kf. 175

4. The garment which had been used in calling the soul back was not employed to cover the corpse, nor in dressing it. In calling back the soul of a wife, the upper robe with the purple border in which she had been married was not employed. In all cases of calling back the soul, a man was called by his name, and a woman by her designation. Nothing but the wailing preceded the calling the soul back. After that calling they did what was requisite on an occasion of death.

5. Immediately after death, the principal mourners sobbed!; brothers and cousins (of the deceased) wailed; his female relatives wailed and leaped.

6. When the dead body (of a ruler) had been placed properly (beneath the window with the head to the south), his son sat (or knelt) on the east; his ministers, Great - officers, uncles, cousins, their sons and grandsons, stood (also) on the east; the multitude of ordinary officers, who had the charge of the different departments, wailed below the hall, facing the north. His wife knelt on the west; the wives, aunts, sisters, their daughters and grand-daughters, whose husbands were of the same surname as he, stood (behind her) on the west; and the wives, his relatives of the same surname, whose position had been confirmed in their relation to their husbands, at the head of all the others married similarly to husbands of other surnames, wailed above in the hall, facing the north.

7. At the mourning rites (immediately after death) of a Great officer, the (son), presiding, knelt on the east, and the wife, presiding, on the west. The

' They were too much affected, it is said, to give loud expression to their grief.

176 THE Lf xf. BK. XIX.

husbands and wives (among the relations) whose positions had been officially confirmed, sat (or knelt); others who had not that confirmation, stood.

At the rites for a deceased officer, the son presiding, uncles, brothers, and cousins, with their sons and grandsons, all sat (or knelt) on the east; the wife presiding, aunts, sisters, and cousins, with their female children and grandchildren, all sat (or knelt) on the west.

Whenever they wailed by the corpse in the apartment, the presiding mourner did so, holding up the shroud with his two hands at the same time.

8. At the mourning rites of a ruler, before the slighter dressing was completed, the principal mourner came out to receive the visit of a refugee ruler, or a visitor from another state.

At those for a Great officer, at the same period, he came out to receive a message from his ruler. At those for an ordinary officer, also at the same period, he came out to receive a Great officer, if he were not engaged in the dressing.

9. Whenever the presiding mourner went forth (to meet visitors), he had his feet bare, his skirt tucked under his girdle, and his hands across his chest over his heart. Having gone down by the steps on the west, if a ruler, he bowed to a refugee ruler, or a minister commissioned from another state, each in his proper place. When a message from his ruler came to a Great officer, he came to the outside of the door of the apartment (where the dead was), to receive the messenger who had ascended to the hall and communicated his instructions. (They then went down together), and the mourner bowed to the messenger below.

SECT. I. SANG TA i. 177

When a Great officer came himself to condole with an ordinary officer, the latter wailed along with him, but did not meet him outside the gate.

10, The wife of a ruler went out (of her apartment) on a visit from the wife of a refugee ruler.

The confirmed wife (of a Great officer) went out (in the same way) on the arrival of a message from the ruler’s wife.

The wife of an officer, if not engaged in the dressing, (also) went out to receive the confirmed wife (of a Great officer).

11. At the slighter dressing, the presiding mourner took his place inside the door (on the east of it), and the presiding wife had her face to the east. When the dressing was ended, both of them made as if they leant on the body, and leaped. The mourner unbared his breast, took off the tufts of juvenility, and bound up his hair with sackcloth. The wife knotted up her hair, and put on her sackcloth girdle in her room.

12, When the curtain (which screened the body) was removed, the men and women carried it and put it down in the hall, (the eldest son) going down the steps and bowing (to the visitors).

13. The (young) ruler (who was mourning) bowed to refugee lords, and to ministers, commissioners from other states. Great officers and other officers bowed to ministers and Great officers in their respective places. In the case of (the three grades of) officers, they received three side-bows', one for each grade. The ruler’s wife also bowed to the wife of a refugee

Great officers and other officers bowed to ministers and Great officers in their respective places. In the case of (the three grades of) officers, they received three side-bows', one for each grade. The ruler’s wife also bowed to the wife of a refugee

1 The side-bows were somehow made, without the ruler’s turning
directly towards the officers,
[28] N

178 THE Li xt. BK, XIX.

lord, above in the hall. With regard to the wives of Great officers and of other officers, she bowed specially to each whose position had received the official appointment; to the others she gave a general _bow;—all above in the hall.

14. When the mourner had gone to his own place (after bowing to his visitors), he closed the robe which was drawn on one side, covering his breast, put on his girdle and head-band, and leapt. When the mourning was for his mother, he went to his place, and tied up his hair, after which he put down the offerings by the body. The visitors who had come to condole, covered their fur robes, put the roll at the back of their caps, assumed their girdles and head-bands, and leapt in correspondence with the mourner.

15. Atthe funeral rites for a ruler, the chief forester supplied wood and horns; the chief of the salvagemen supplied the vases for water; the chief of the slaughtering department supplied boilers; and (an officer from the department of) the minister of War (saw to the) hanging of these. Thus they secured the succession of wailers. Some of those in the department took their part in the wailing. If they did not hang up the vases, and the Great officers were sufficient to take the wailing in turns, then they did not use those others}.

In the hall of the ruler there were two lights above and two below; for that of a Great officer, one above

1 The object of the arrangements in this obscure paragraph was evidently to maintain the wailing uninterrupted, and to provide, by means of the clepsydra, a regular marking of the time for that purpose. See, in the K4u Kwan XXX, 51-52, the duties of the officer of the department of the minister of War who had charge of the vase.

SECT. I. SANG TA Rf. 179

and two below; for that of an ordinary officer, one above and one below'.

16. When the guests went out, the curtain was removed 3,

17. When they were wailing the corpse above in the hall, the principal mourner was at the east; visitors coming from without, took their place at the west, and the women stood facing the south.

18. The wife (presiding), in receiving guests and escorting them, did not go down from the hall with them. If she did go down (as with the wife of the ruler), she bowed to her, but did not wail.

If the son (presiding), had occasion to go outside the door of the apartment, and saw the guest (whom he so went to meet), he did not wail.

If she did go down (as with the wife of the ruler), she bowed to her, but did not wail.

If the son (presiding), had occasion to go outside the door of the apartment, and saw the guest (whom he so went to meet), he did not wail.

When there was no female to preside, a son did so, and bowed to the female visitors inside the door of the apartment. If there were no son to preside, a daughter did so, and bowed to the male visitors at the foot of the steps on the east.

If the son were a child, then he was carried in his sackcloth in the arms, and his bearer bowed for him.

If the successor of the deceased were not present, and was a man of rank, an apology was made to the guests; if he were not a man of rank, some other one bowed to them for him.

If he were anywhere in the state, they waited for him; if he had gone beyond it, the encoffining and burial might goon. The funeral rites might proceed without the presence of the successor of the deceased, but not without one to preside over them.

1 This must have been towards morning. During the night torches were kept burning. * This should be at the end of paragraph 14. N2

180 THE Li xt. BK. XIX.

19. At the mourning rites for a ruler, on the third day his sons and his wife assumed the staff. On the fifth day, when the corpse was put into the coffin, his daughters who had become the wives of Great officers were allowed to use it. His (eldest) son and Great officers used it outside the door of the apartment (where the coffin was); inside the door they carried it in their hands (but did not use it). The wife and his daughters, the wives of Great officers, used the staff in their rooms; when they went to their places (in the apartment where the coffin was), people were employed to hold it for them.

When a message came from the king, (the son presiding) put away his staff; when one came from the ruler of another state, he only held it in his hand. When attending to any consultation of the tortoise-shell about the corpse, he put away his staff.

A Great officer, in the place of the ruler, carried his staff in his hand; at another Great officer's, he used it.

20. At the mourning rites for a Great officer, on the morning of the third day, when the body was put into the coffin, his son presiding, his wife presiding, and the steward of the House, all assumed the staff. Ona message from the ruler, the (new) Great officer put away his staff; on a message from another Great officer, he carried it in hishand. His wife, on a message from the wife of the ruler, put her staff away ; on a message from the confirmed wife (of another Great officer), she gave it to some one to hold for her.

21. At the mourning rites for an officer, the body on the second day was put into the coffin. On the morning of the third day, the presiding mourner

SECT. I. SANG TA kf. 181

21. At the mourning rites for an officer, the body on the second day was put into the coffin. On the morning of the third day, the presiding mourner

SECT. I. SANG TA kf. 181

assumed the staff, and his wife also. The same observances as in the rites for a Great officer were observed on messages arriving from the ruler or his wife, or from a Great officer and his confirmed wife.

22. All the sons assumed the staff, but only the eldest son used it when they were going to their places (in the apartment where the coffin was). Great officers and other officers, when wailing by the coffin, used the staff; when wailing by the bier, they carried it in their hands. When the staff (used in mourning) was thrown away, it was broken and thrown away in secret.

23. As soon as death took place, the corpse was transferred to the couch’, and covered with a large sheet. The clothes in which the deceased had died were removed. A servant plugged the mouth open with the spoon of horn; and to keep the feet from/ contracting, an easy stool was employed*. These observances were the same for a ruler, a Great officer, and an ordinary officer *.

24. The servant in charge of the apartments drew the water, and without removing the well-rope from the bucket gathered it up, and carried the whole up to the top of the steps. There, without going on the hall, he gave it to the attendants in waiting on the body. These then went in to wash the corpse, four

2 When death seemed to be imminent, the body was removed from the couch and laid on the ground ;—if, perhaps, contact with ‘mother’ earth might revive it. When death had taken place, it was replaced on the couch.

2 I do not quite understand how this stool was applied so as to accomplish its purpose.

* This paragraph is the 24th in the XKhien-lung edition. See below, paragraph 26,

182 THE Li &t. BK. XIX.

lower servants holding up the sheet, and two performing the washing ; having put the water in basins, to which they took it with ladles. In washing they used napkins of fine linen, and in drying the body the ordinary bathing clothes. Another servant then pared the nails of the feet, after which they threw away the rest of the water into the pit. At the funeral rites for a mother (or other female), the female attendants in waiting in the inner room held up the sheet and washed the body.

Another servant then pared the nails of the feet, after which they threw away the rest of the water into the pit. At the funeral rites for a mother (or other female), the female attendants in waiting in the inner room held up the sheet and washed the body.

25. The servant in charge of the apartments, having drawn water and given it to the attendants in waiting on the body, these prepared the wash for the head, above in the hall :—for a ruler, made from maize-water ; for a Great officer, from that of the glutinous millet; and for an ordinary officer, that from maize-water. After this, some of the forester’s department made a sort of furnace at the foot of the wall on the west ; and the potter brought out a large boiler, in which the servant in charge of the apartments should boil the water. The servants of the forester’s department brought the fuel which he had removed from the crypt in the north-west of the apartment, now converted into a shrine, to use for that purpose. When the water was heated, he gave it to the attendants, who proceeded to wash the head, and poured the water into an earthenware basin, using the napkin as on ordinary occasions to. dry the head. Another servant then clipped the nails of the fingers, and wiped the beard. The water was then thrown into the pit.

26. Fora ruler they put down a large vessel, full of ice; for a Great officer, a middle-sized one, full of ice ; and for an ordinary officer, only one of earthen-

SECT. I, SANG TA Rf. 183

ware, without any ice in it. Over these they placed the couch with a single sheet and pillow on it; another couch on which the jade should be put into the mouth; and another still, where the fuller dressing should be done. Then the corpse was removed to a couch in the hall, on which was a pillow and mat. The same forms were observed for a ruler, a Great officer, and an ordinary officer 1.

27. At the mourning rites for a ruler, his (eldest) son, Great officers, his other sons, and all the (other) officers (employed about the court), ate nothing for three days, but confined themselves to gruel. (Afterwards) for their consumption they received in the morning a handful of rice, and another in the evening; which they ate without any observance of stated times. Officers (at a distance) were restricted to coarse rice and water for their drink, without regard to any stated times. The wife (of the new ruler), the confirmed wives (of the Great officers), and all the members of their harems, had coarse rice and drank water, having no regard in their eating to stated times.

28. At the mourning rites for a Great officer, the presiding mourner, the steward, and grandsons, all were confined to gruel. All the inferior officers were restricted to coarse rice, and water to drink. Wives and concubines took coarse rice, and water to drink. At the rites for an ordinary officer the same rules were observed. .

All the inferior officers were restricted to coarse rice, and water to drink. Wives and concubines took coarse rice, and water to drink. At the rites for an ordinary officer the same rules were observed. .

29. After the burial, the presiding mourner had (only) coarse rice and water to drink ;—he did not

1 This paragraph is the 23rd in the KAien-lung edition, confessedly out of place.

184 THE Lf gf. BK. XIX.

eat vegetables or fruits. His wife observed the same rule. So it was in the case of rulers, Great officers, and other officers.

After the change of mourning, towards the end of the year, they ate vegetables and fruit; and after the subsequent sacrifice, they ate flesh.

30. They took their gruel in bowls, and did not wash their hands (before doing so). When they took their rice from the basket, they washed their hands. They ate their vegetables along with pickles and sauces. When they first ate flesh, it was dry flesh; when they first drank liquor, it was that newly made.

31. During the mourning of a year, on three occasions they abstained from eating. When eating coarse rice, with water to drink, they did not eat vegetables or fruits. After the burial, at the end of three months, they ate flesh and drank liquor. When the year’s mourning was ended, they did not eat flesh nor drink liquor. When the father was alive, in the mourning of nine months, the rules were the same as in that for a year, on account of the mother or of the wife. Though they ate flesh and drank liquor, they could not take the enjoyment of these things in company with others?.

32. During the mourning for five months, and that for three months, it was allowable to abstain from eating once or twice. Between the coffining and burial*, when eating flesh and drinking liquor,

1 The statements in this paragraph, and those in the next, might certainly be stated more distinctly. 5 Such is the meaning of the text here, as fully defined by a Fang

Pao (fy i) :— Lk HH EB PATS Hh EF HE th.

SECT. Il. SANG TA xf. 185

they did not take the enjoyment of these things in company with others. While mourning for an aunt, the confirmed wife of an uncle, one’s old ruler, or the head of a clan, they ate flesh and drank liquor.

If a mourner could not eat the gruel, he might eat soup of vegetables. If he were ill, he might eat flesh and drink liquor. At fifty, one did not go through all the observances of mourning. At seventy, he simply wore the sackcloth on his person.

33. After the burial, if his ruler feasted a mourner, he partook of the viands; if a Great officer or a friend of his father did so, he partook in ‘the same way. He did not even decline the grain and flesh that might be set before him, but wine and new wine he declined.

Section II.

1. The slighter dressing was performed inside the door (of the apartment where the body was); the fuller dressing (at the top of) the steps (leading up to the reception hall) on the east. The body of a ruler was laid on a mat of fine bamboo; of a Great officer, on one of typha grass; and of an ordinary officer, on one of phragmites grass.

2, At the slighter dressing one band of cloth was laid straight, and there were three bands laid cross-wise. The sheet for a ruler’s body was embroidered; for a Great officer’s, white; for an ordinary officer’s, black :—each had one sheet.

There were nineteen suits of clothes’; those for

1 So in all our dictionaries ; as in Medhurst, K —_ Ai, ‘a suit of clothes.’ But why nineteen suits? Aang and Ying-ta say, ‘ To make up ten, the concluding number of heaven; and nine, that of

186 THE Lf xt. BK. XIX.

the ruler, displayed in the corridor on the east ; and those for a Great officer, or a common officer, inside the apartments :—all with their collars towards the west, those in the north being the best. The sash and sheet were not reckoned among them.

3. At the fuller dressing there were three bands of cloth laid straight, and five laid cross-wise. There were (also) strings of cloth, and two sheets :— equally for a ruler, a Great officer, and a common officer. The clothes for a ruler consisted of one hundred suits, displayed in the courtyard, having their collars towards the north, those on the west being the best; those of a Great officer were fifty suits, displayed in the corridor on the east, having the collars towards the west, those on the south being the best; those of a common officer were thirty suits, displayed also in the corridor on the east, with their collars towards the west, the best on the south. The bands and strings were of the same quality as the court robes. One strip of the band-cloth was divided into three, but at the ends was not further divided. The sheets were made of five pieces, without strings or buttons.

4. Among the clothes at the slighter dressing, the sacrificial robes were not placed below the others. For the ruler no clothes were used that were presented. For a Great officer and a common officer, the sacrificial (and other) robes belonging to the principal mourner were all used, and then they used those ‘contributed by their relatives; but these were not displayed along with the others.

earth.’ But how shall we account for the hundred, fifty, and thirty suits at the greater dressing, in next paragraph? These suits were set forth, I suppose, for display ; they could hardly be for use.

SECT. II. SANG TA Rf. 187

At the slighter dressing, for a ruler, a Great officer, and a common officer, they used wadded upper robes and sheets.

At the greater dressing, the number of sacrificial (and other) robes put on a ruler, a Great officer, or another officer, was not definitely fixed; but the upper robes and sheets for a ruler had only a thin lining, (instead of being wadded); for a Great officer and a common officer, they were as at the slighter dressing.

5. The long robe (worn in private) had a shorter one placed over it ;—it was not displayed alone. It was the rule that with the upper garment the lower one should also be shown. So only could they be called a suit.

6. All who set forth the clothes took them from the chests in which they had been deposited ; and those who received the clothes brought (as contributions) placed them in (similar) chests. In going up to the hall and descending from it, they did so by the steps on the west. They displayed the clothes without rumpling them. They did not admit any that were not correct ; nor any of fine or coarse dolychos fibre, or of coarse flax.

7. All engaged in dressing the corpse had their arms bared ; those who moved it into the coffin, had their breasts covered. At the funeral rites for a ruler, the Great officer of prayer performed the dressing, assisted by all the members of his department; at those for a Great officer, the same officer stood by, and saw all the others dress the body; at those of a common officer, the members of that department stood by, while other officers (his friends) performed the dressing.

188 THE Lf xf. BK. XIX.

8. At both the dressings the sacrificial robes were not placed below the others. They were all placed with the lappel to lie on the left side. The bands were tied firmly, and not in a bow-knot.

g. The rule was that the dressers should wail, when they had completed their work. But in the case of an officer, as the dressing was performed by those who had served in office along with him, they, after the work was done, omitted a meal. In all cases the dressers were six.

10. The body cases (used before the dressing) were made :—for a ruler, the upper one embroidered, and the lower one striped black and white, with seven strings on the open side; for a Great officer, the upper one dark blue, and the lower one striped black and white, with five tie-strings on the side; for a common officer, the upper one black, and the lower one red, with three tie-strings at the side. The upper case came down to the end of the hands, and the lower case was three feet long. At the smaller dressing and afterwards, they used coverlets laid on the body (instead of these cases), their size being the same as that of the cases.

The upper case came down to the end of the hands, and the lower case was three feet long. At the smaller dressing and afterwards, they used coverlets laid on the body (instead of these cases), their size being the same as that of the cases.

11. When the great dressing of a ruler’s body was about to commence, his son, with the sackcloth band about his cap, went to his place at the (south) end of the (eastern) corridor, while the ministers and Great officers took theirs at the corner of the hall, with the pillar on their west, their faces to the north, and their row ascending to the east. The uncles, brothers, and cousins were below the hall, with their faces to the north. The (son’s) wife, and other wives whose position had been confirmed were on the west of the body, with their faces to

SECT. I. SANG TA xf. 189

the east. The female relations from other states were in their apartments with their faces to the south. Inferior officers spread the mats. The Shang officers of prayer spread the strings, the coverlet, and clothes. The officers had their hands over the vessels, They then lifted the corpse and removed it to the place for the dressing. When the dressing was finished, the superintendent announced the fact. The son then (seemed to) lean on it, and leaped while his wife did the same, with her face to the east.

12. At the mourning rites of a Great officer, when they were about to proceed to the great dressing, and the tie-strings, coverlets, and clothes had all been spread out, the ruler arrived, and was met by (the son), the principal mourner. The son entered before him, (and stood) at the right of the gate, outside which the exorcist stopped. The ruler having put down the vegetables (as an offering to the spirit of the gate), and the blesser preceding him, entered and went up to the hall. He then repaired to his place at the end of the corridor, while the ministers and Great officers took theirs at the corner of the hall on the west of the pillar, looking to the north, their row ascending to the east. The presiding mourner was outside the apartment (where the corpse was), facing the south. His wife presiding was on the west of the body, facing the east. When they had moved the corpse, and finished the dressing, the steward reported that they had done so, and the presiding mourner went down below the hall, with his face to the north. There the ruler laid on him the soothing hand, and he bowed with his forehead to the ground. The ruler signified to him to go up, and lean on the

190 THE Lf xf. BK. XIX.

body, and also requested his wife, presiding, to lean on it.

13. At the mourning rites for a common officer, when they were about to proceed to the great dressing, the ruler was not present. In other respects the observances were the same as in the case of a Great officer.

BK. XIX.

body, and also requested his wife, presiding, to lean on it.

14. They also leaped at the spreading out of the ties and strings; of the sheet; of the clothes; at . the moving of the corpse; at the putting on of the clothes; of the coverlet; and of the adjusting of the ties and bands.

15. The ruler laid his hand on the body of a Great officer, and on that of the most honourable ladies of his own harem. A Great officer laid his hand on the body of the steward of his house, and on that of his niece and the sister of his wife, who had accompanied her to the harem.

The ruler and a Great officer leant closely with their breasts over the bodies of their parents, wives, and eldest sons, but not over those of their other sons.

A common officer, however, did so also to all his other sons.

If a son by a concubine had a son, the parents did not perform this ceremony over him. When it was performed, the parents did it first, and then the wife and son.

A ruler laid his hand on the body of a minister ; parents, while bending over that of a son, also took hold of his hand. A son bent over his parents, bringing his breast near to theirs. A wife seemed as if she would place her two arms beneath the bodies of her parents-in-law; while they (simply)

sg (3 aN-AS 1“ “OR rte , (UNIVER SITY SECT. II. SANG TA Kf. Vag Ig! a laid their hands on her. A wife made a$ he a would cling to her husband’s body ; while the husband held her hand as he did that of a brother or cousin. When others brought the breast near the body of a corpse, they avoided the point at which the ruler had touched it. After every such mark of sorrow, the mourner rose up and leaped.

16. At the mourning rites for a parent, (the son) occupied the slanting shed, unplastered; slept on straw, with a clod of earth for his pillow. He spoke of nothing but what related to the rites. A ruler enclosed this hut; but Great and common officers left it exposed.

After the burial, the inclined posts were set up on lintels, and the hut was plastered, but not on the outside which could be seen. Rulers, Great and common Officers, all had it enclosed.

All the other sons, but the eldest by the proper wife, even before the burial had huts made for themselves in out-of-the-way places.

17. After the burial, the son would stand with others. Ifa ruler, he would speak of the king’s affairs, but not of those of his own state. If a Great officer, or a common officer, he would speak of the ruler’s affairs, but not of those of his own clan or family.

18. When the ruler was buried, the royal ordinances came into the state. After the wailing was finished, the new ruler engaged in the king’s affairs.

If a Great officer, or a common officer, he would speak of the ruler’s affairs, but not of those of his own clan or family.

18. When the ruler was buried, the royal ordinances came into the state. After the wailing was finished, the new ruler engaged in the king’s affairs.

When a Great officer or a common officer was buried, the ordinances of the state came to his family. After the wailing was finished, while continuing the sackcloth band round his cap, and the girdle, he might don his armour and go into the field. £

192 THE Lf xf. BK. XIX.

19. After the mourning was changed at the end of a year, (the sons) occupied the unplastered apartment, and did not occupy one along with others. Then the ruler consulted about the government of the state; and Great officers and common officers about the affairs of their clan and families. After the sacrifice at the end of two years, the ground of the apartment was made of a dark green, and the walls were whitened. After this, they no longer wailed outside ; and after the sacrifice at the end of twentyseven months, they did not do so inside; for, after it, music began to be heard.

20. After that sacrifice, at the end of twenty-seven months, (the son) attended to all his duties; and after the felicitous sacrifice (of re-arranging the tablets in his ancestral temple), he returned to his (usual) chamber.

At the one year’s mourning, he occupied the hut; and when it was completed, the occasions on which he did not seek the nuptial chamber were :—when his father was alive, and he had been wearing the hemmed sackcloth of a year for his mother or his wife, and when he had been wearing the cloth mourning of nine months; on these occasions, for three months he did not seek the intercourse of the inner chamber.

A wife did not occupy the hut, nor sleep on the straw. At the mourning for her father or mother, when she had changed the mourning at the end of a year, she returned to her husband; when the mourning was that of nine months, she returned after the burial.

21. At the mourning rites for a duke (of the royal domain), his Great officers continued till the

SECT. It. SANG TA Rt. 193

change of mourning at the end of a year, and then returned to their own residences. A common officer returned at the conclusion of the wailing.

22. At the mourning rites for their parents, (the other sons who were) Great officers or common officers, returned to their own residences after the change of the mourning at the end of the year; but on the first day of the month and at full moon, and on the return of the death-day, they came back and wailed in the house of him who was now the Head of their family.

At the mourning for uncles and cousins, they returned to their own residences at the conclusion of the wailing.

23. A father did not take up his quarters (during the mourning) at a son’s, nor an elder brother at a younger’s,

At the mourning for uncles and cousins, they returned to their own residences at the conclusion of the wailing.

23. A father did not take up his quarters (during the mourning) at a son’s, nor an elder brother at a younger’s,

24. At the mourning rites for a Great officer or his acknowledged wife, a ruler (went to see) the greater dressing ; but if he wished to show special favour, he attended the slighter dressing.

The ruler, in the case of an acknowledged wife, married to a Great officer of a different surname from his own, arrived after the lid was put on the coffin.

He went to an officer’s, when the body was put into the coffin; but if he wanted to show special favour, he attended at the greater dressing.

The ruler’s wife, at the mourning for a (Great officer’s) acknowledged wife, attended at the greater dressing ; but if she wished to show special favour, at the slighter. In the case of his other wives, if she wished to show special favour, she attended at the greater dressing. In the case of a Great officer's

(28] fe)

194 THE Li xf. BK. XIX, acknowledged wife, who was of a different surname from her own, she appeared after the coffining had taken place.

25. When the ruler went to a Great officer’s or a common officer's, after the coffining had taken place, he sent word beforehand of his coming. The chief mourner provided all the offerings to be set down for the dead in the fullest measure, and waited outside the gate, till he saw the heads of the horses. He then led the way in by the right side of the gate. The exorcist stopped outside, and the blesser took his place, and preceded the ruler, who put down the offerings of vegetables (for the spirit of the gate) inside it. The blesser then preceded him up the eastern steps, and took his place with his back to the wall, facing the south. The ruler took his place at (the top of) the steps; two men with spears standing before him, and two behind. The officer of reception then advanced. The chief mourner bowed, laying his forehead to the ground. The ruler then said what he had to say; looked towards the blesser and leaped. The chief mourner then (also) leaped.

26. If the visit were paid to a Great officer, the offerings might at this point be put down by the coffin. If it were to a common officer, he went out to wait outside the gate. Being requested to return and put down the offerings, he did so. When this was done, he preceded the ruler, and waited for him outside the gate. When the ruler retired, the chief mourner escorted him outside the gate, and bowed to him, with his forehead to the ground.

27. When a Great officer was ill, the ruler thrice inquired for him; and when his body was coffined, visited (his son) thrice. When a common officer

SECT. I. SANG TA Kf. 195

was ill, he inquired for him once ; and when his body was coffined, visited (his son) once.

When the ruler came to condole (after the coffining), the (son) put on again the clothes he had worn at the coffining.

When a common officer

SECT. I. SANG TA Kf. 195

was ill, he inquired for him once ; and when his body was coffined, visited (his son) once.

When the ruler came to condole (after the coffining), the (son) put on again the clothes he had worn at the coffining.

28. When the ruler’s wife went to condole at a Great officer's or a common officer’s, the chief mourner went out to meet her outside the gate, and, when he saw her horses’ heads, went in before her by the right side of the gate. She then entered, went up to the hall, and took her place. The wife presiding went down by the steps on the west, and bowed with her head to the ground below (the hall). The ruler’s wife looked towards her eldest son (who had accompanied her), and leaped.

The offerings were put down according to the rules for them on the visit of the ruler. When she retired, the wife presiding went with her to the inside of the door of the apartment, and bowed to her with her head to the ground. The chief mourner escorted her to the outside of the great gate, but did not bow.

29. When a Great officer came to the mourning rites of one of his officers to whom he stood in the relation of ruler, the officer did not meet him outside the gate. He entered and took his place below the hall. The chief mourner (stood on the south of his place), with his face to the north, though the general rule for chief mourners was to face the south. The wife took her place in the room.

If, at this juncture, there came a message from the ruler of the state, or one from a confirmed (Great) officer or his confirmed wife, or visitors from the neighbouring states, the Great officer-ruler, having 02

196 THE Lf xt. BK, XIX.

the chief mourner behind him, performed the bow of ceremony to each visitor.

30. When a ruler, on a visit of condolence, saw the bier for the corpse, he leaped.

If a ruler had not given notice beforehand of his coming to a Great officer or a common officer, and he had not prepared the various offerings to be put down by the coffin on the occasion, when the ruler withdrew, the rule was that they should then be put down.

31. The largest (or outermost) coffin of the ruler of a state was eight inches thick ; the next, six inches ; and the innermost, four inches. The larger coffin of a Great officer of the highest grade was eight inches thick ; and the inner, six inches; for one of the lowest grade, the dimensions were six inches and four. The coffin of a common officer was six inches thick.

32. The (inner) coffin of a ruler was lined with red (silk), fixed in its place with nails of various metals; that of a Great officer with (silk of a) dark blue, fixed with nails of ox-bone; that of a common officer was lined, but had no nails.

The coffin of a common officer was six inches thick.

33. The lid of a ruler’s coffin was varnished, with three double wedges (at the edges) over which were three bands; that of a Great officer’s was (also) varnished, with two double wedges and two bands; that of a common officer was not varnished, but it had two double wedges and two bands.

34. The (accumulated) hair and nails of a ruler and Great officer were placed (in bags) at the four corners of the coffin; those of an officer were buried (without being put in the coffin).

35. The coffin of a ruler was placed upon a bier,

SECT. II. SANG TA ki, 197

which was surrounded with high stakes, inclined over it till, when all was finished and plastered, there was the appearance of a house. That of a Great officer, having been covered with a pall, was placed in the western corridor and staked, but the plastering did not reach all over the coffin. That of a common officer was placed so that the double wedges could be seen ; above that it was plastered. All were screened.

36. Of scorched grain there were put by the coffin of a ruler eight baskets, containing four different kinds; by that of a Great officer, six baskets, containing three kinds; by that of a common officer, four baskets, containing two kinds. Besides these, there were (dried) fish and flesh.

37- Ornamenting the coffin (on its way to the grave), there were for a ruler:—the curtains with dragons (figured on them), and over them three gutter-spouts ; the fluttering ornaments (with pheasants figured on them and the ends of the curtains); above (on the sloping roof of the catafalque) were figures of axe-heads, of the symbol of discrimination, thrice repeated, and of flames, thrice repeated. These occupied the pall-like roof of white silk, as embroidery, and above it was the false covering attached to it by six purple ties, and rising up with ornaments in five colours and five rows of shells. There were (at the corners) two streamers of feathers, suspended from a frame with the axes on it; two from another, bearing the symbol of discrimination; two from another, variously figured ; all the frames on staffs, showing jade-symbols at the top. Fishes were made as if leaping at the ends of the gutters. The whole of the catafalque was kept together by six supports rising from the coffin, and wound round with purple

198 THE Li xt. BK, XIX.

silk, and six sustaining ropes, also purple, (drawn through the curtains).