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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A4ng Hsiian supposed that the Pin Sang had been another Book of that collection, and was afterwards obtained from the tablets found in the village of Yenkung in LQ. It has been decided, however, that the style determines it to be from another hand than the f Li. Here it is, and we have only to make the best of it that we can, without knowing who wrote it or when it came to light. The KAien-lung editors say :—‘ Anciently, in cases of mourning for a year or shorter period even, officers left their charges and‘ hurried to the rites. In consequence of the inconvenience arising from this, it was enacted that officers should leave their charge only on the death of a parent. It was found difficult, however, to enforce this. The rule is that a charge cannot be left, without leave asked and obtained.’ Book XXXII. WAN SANG. The Wan Sang, or ‘Questions about Mourning Rites, is a short Treatise, which derives its name from inquiries about the dressing of the corpse, the putting off the cap and replacing it by the cincture, and the use of the staff in mourning. Along with those inquiries there are accounts of some of the rites, condensed and imperfect. The Book should be read in connexion with the other Books of a similar character, especially XIII. Much cannot be said in favour of the style, or of the 48 THE Lf xt. CH. UL. satisfactoriness of the replies to the questions that are propounded. The principal idea indeed in the mind of the author, whoever he was, was that the rites were the outcome of the natural feelings of men, and that mourning was a manifestation of filial piety. The most remarkable passage is that with which the Treatise concludes, that the use of the staff was not to be sought in any revelation from heaven or earth, but was simply from the good son’s filial affection. The way in which the sentiment is expressed has often brought to my mind the question of the Apostle Paul about faith, in Romans x. 6-8. Book XXXIII. FO WAN. Like the last two Books and the two that follow, the Fa Wan is omitted in the expurgated editions. It is still shorter than the Wan Sang, and treats also of the mourning rites, and specially of the dress in it, and changes in it, which naturally gave rise to questioning. The writer, or compiler, often quotes from what he calls the Awan, a name which has sometimes been translated by ‘Tradition.’ But the Chinese term, standing alone, may mean what is transmitted by writings, as well as what is handed down by oral communication. It is used several times in Mencius in the sense of ‘Record’ and ‘Records.’ I have called it here ‘The Directory of Mourning.” Wd Aang says rightly that the Book is of the same character as XIII; that the mourning rites were so many, and some of them so peculiar, that collisions between different rites must have been of frequent occurrence. The FQ Wain takes up several such cases and tells us how they were met satisfactorily, or, as we may think, unsatisfactorily. Book XXXIV. KIEN KWAN.
2The FQ Wain takes up several such cases and tells us how they were met satisfactorily, or, as we may think, unsatisfactorily. Book XXXIV. KIEN KWAN. The Kien Kwan is a Treatise on subsidiary points in the mourning rites. It is not easy to render the name happily in English. I have met with it as ‘The Inter- BK. XXXV. INTRODUCTION. 49 mediate Record.’ Awan is the character spoken of in the preceding notice; Kien is the symbol for the space between two things, suggesting the idea of distinction or difference. ang Hsiian says that ‘the name has reference to the distinctions suitably made in mourning, according as it was lighter or more important.’ However we translate or explain the name, we find the Book occupied with the manifestations of grief in the bearing of the mourners; in the modulation of their voices; in their eating and drinking ; in their places ; in the texture of their dress ; and in the various changes which were made in it till it was finally put off. Some points in it are difficult to understand at this distance of time, and while we are still imperfectly acquainted with the mourning usages of the people at the present day. Book XXXV. SAN NIEN WAN. The ‘Questions about the Mourning for three years’ is occupied principally with the mourning for parents for that period, but it touches on all the other periods of mourning as well, explaining why one period differs in its duration from the others. Mourning, it is said, is the outcome of the relative feeling proper to man ; the materials of the dress, the duration of - the rites, and other forms are from the ancient sages and legislators, to regulate and direct the expression of the feeling. What is said in paragraph 4 about the mourning of birds and beasts is interesting, but fantastical. Though the mourning for a parent is said to last for three years, the western reader is not to suppose that it continues to the end of that time, but simply that it extends into the third year. Virtually it terminates with the twenty-fifth month, and positively with the twenty-seventh. It is the eastern mode in speaking of time to say that it lasts for three years. Similarly, I have often been told that a child, evidently not more than six months, was two years old, when a little crossquestioning has brought out the fact that it had been born (27] E 50 THE uf xf. CH, II. towards the end of the previous year, that it had lived in two years, and was, therefore, spoken of as two years old. Book XXXVI. SHAN f. The Shin f is what we should expect from the name, a description of the dress so-called. It was the garment of undress, worn by all classes of the people, from the highest to the lowest, when they were at home and at ease. What distinguished it from other dresses was that in those the jacket or upper garment was in one piece, and the skirt or lower garment in another, whereas in this they were joined together, so that it could be put on and off with ease.
3What distinguished it from other dresses was that in those the jacket or upper garment was in one piece, and the skirt or lower garment in another, whereas in this they were joined together, so that it could be put on and off with ease. In the Khien-lung edition of the Li Ki, chapter 29, second collection of Plates, there are pictures of the Shan f, taken from KX Hsi’s ‘Rules for the Family, but they do not correspond with the description here. More accurate plates are to be found in a monograph on the subject by Yung Kiang, a senior licentiate of the present dynasty, which forms the 251st chapter in the ‘ Explanations of the Classics under the Imperial dynasty of KAing.’ The proper meaning of Shin f is ‘The Deep Dress;’ but the garment was also called ‘The Long Dress,’ which suits our nomenclature better ; and ‘ The Inner Dress,’ when it was worn under another. The reasons assigned for fashioning it after the description in paragraphs 3 and 4 are of course fanciful; but M. Callery is too severe on the unknown author, when he says :—‘ On est tenté de rire en voyant les rapprochements que l’auteur cherche 4 établir entre la forme de cet habit et les principes les plus abstraits de la morale. Je suis porté 4 croire que toutes ces allégories ont été imaginées aprés coup ; car si elles avaient dirigé la coupe primitive du Sh&nf, il faudrait dire que les ateliers des anciens tailleurs de la Chine étaient des écoles de mysticisme.’ Book XXXVII. TuHAvu Ho. The Th4u Ha, or ‘ Pitching into a Jar,’ gives the description of a game, played anciently, and probably at the pre- BK. XXXVILI. INTRODUCTION. 51 sent day also, at festal entertainments. It was a kind of archery, with darts instead of arrows, and the hand instead of a bow; ‘the smallest,’ as King says, ‘of all the games of archery,’ and yet lessons for the practice of virtue and for judging of character might be learned from it. It is interesting to us, however, simply as a game for amusement, and a sufficient idea of it may be gained from this Book. Two might play at it, or any number. The host and guest in the text are the representatives of two sides or parties. It was a contest at pitching darts into the mouth of a pot or vase, placed at a short distance from the players, —too short a distance, it appears to us. There was nothing peculiar in the form of the vase of which we have an account in paragraph 10. We are surprised to read the description of it in the late Dr. Williams’ Syllabic Dictionary, under the character for H 4 :—‘One ancient kind (of vase) was made with tubes on each side of the mouth, and a common game, called Th4u H 4, was to pitch reeds into the three orifices.’ This would have been a different jar, and the game would have been different from that here described, and more difficult. The style of the Treatise is like that of the ft Lt, in the account of the contests of archery in Books VIII-XI, to which we have to refer to make out the meaning of several of the phrases.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A4ng Hsiian supposed that the Pin Sang had been another Book of that collection, and was afterwards obtained from the tablets found in the village of Yenkung in LQ. It has been decided, however, that the style determines it to be from another hand than the f Li. Here it is, and we have only to make the best of it that we can, without knowing who wrote it or when it came to light. The KAien-lung editors say :—‘ Anciently, in cases of mourning for a year or shorter period even, officers left their charges and‘ hurried to the rites. In consequence of the inconvenience arising from this, it was enacted that officers should leave their charge only on the death of a parent. It was found difficult, however, to enforce this. The rule is that a charge cannot be left, without leave asked and obtained.’ Book XXXII. WAN SANG. The Wan Sang, or ‘Questions about Mourning Rites, is a short Treatise, which derives its name from inquiries about the dressing of the corpse, the putting off the cap and replacing it by the cincture, and the use of the staff in mourning. Along with those inquiries there are accounts of some of the rites, condensed and imperfect. The Book should be read in connexion with the other Books of a similar character, especially XIII. Much cannot be said in favour of the style, or of the 48 THE Lf xt. CH. UL. satisfactoriness of the replies to the questions that are propounded. The principal idea indeed in the mind of the author, whoever he was, was that the rites were the outcome of the natural feelings of men, and that mourning was a manifestation of filial piety. The most remarkable passage is that with which the Treatise concludes, that the use of the staff was not to be sought in any revelation from heaven or earth, but was simply from the good son’s filial affection. The way in which the sentiment is expressed has often brought to my mind the question of the Apostle Paul about faith, in Romans x. 6-8. Book XXXIII. FO WAN. Like the last two Books and the two that follow, the Fa Wan is omitted in the expurgated editions. It is still shorter than the Wan Sang, and treats also of the mourning rites, and specially of the dress in it, and changes in it, which naturally gave rise to questioning. The writer, or compiler, often quotes from what he calls the Awan, a name which has sometimes been translated by ‘Tradition.’ But the Chinese term, standing alone, may mean what is transmitted by writings, as well as what is handed down by oral communication. It is used several times in Mencius in the sense of ‘Record’ and ‘Records.’ I have called it here ‘The Directory of Mourning.” Wd Aang says rightly that the Book is of the same character as XIII; that the mourning rites were so many, and some of them so peculiar, that collisions between different rites must have been of frequent occurrence. The FQ Wain takes up several such cases and tells us how they were met satisfactorily, or, as we may think, unsatisfactorily. Book XXXIV. KIEN KWAN.
2The FQ Wain takes up several such cases and tells us how they were met satisfactorily, or, as we may think, unsatisfactorily. Book XXXIV. KIEN KWAN. The Kien Kwan is a Treatise on subsidiary points in the mourning rites. It is not easy to render the name happily in English. I have met with it as ‘The Inter- BK. XXXV. INTRODUCTION. 49 mediate Record.’ Awan is the character spoken of in the preceding notice; Kien is the symbol for the space between two things, suggesting the idea of distinction or difference. ang Hsiian says that ‘the name has reference to the distinctions suitably made in mourning, according as it was lighter or more important.’ However we translate or explain the name, we find the Book occupied with the manifestations of grief in the bearing of the mourners; in the modulation of their voices; in their eating and drinking ; in their places ; in the texture of their dress ; and in the various changes which were made in it till it was finally put off. Some points in it are difficult to understand at this distance of time, and while we are still imperfectly acquainted with the mourning usages of the people at the present day. Book XXXV. SAN NIEN WAN. The ‘Questions about the Mourning for three years’ is occupied principally with the mourning for parents for that period, but it touches on all the other periods of mourning as well, explaining why one period differs in its duration from the others. Mourning, it is said, is the outcome of the relative feeling proper to man ; the materials of the dress, the duration of - the rites, and other forms are from the ancient sages and legislators, to regulate and direct the expression of the feeling. What is said in paragraph 4 about the mourning of birds and beasts is interesting, but fantastical. Though the mourning for a parent is said to last for three years, the western reader is not to suppose that it continues to the end of that time, but simply that it extends into the third year. Virtually it terminates with the twenty-fifth month, and positively with the twenty-seventh. It is the eastern mode in speaking of time to say that it lasts for three years. Similarly, I have often been told that a child, evidently not more than six months, was two years old, when a little crossquestioning has brought out the fact that it had been born (27] E 50 THE uf xf. CH, II. towards the end of the previous year, that it had lived in two years, and was, therefore, spoken of as two years old. Book XXXVI. SHAN f. The Shin f is what we should expect from the name, a description of the dress so-called. It was the garment of undress, worn by all classes of the people, from the highest to the lowest, when they were at home and at ease. What distinguished it from other dresses was that in those the jacket or upper garment was in one piece, and the skirt or lower garment in another, whereas in this they were joined together, so that it could be put on and off with ease.
3What distinguished it from other dresses was that in those the jacket or upper garment was in one piece, and the skirt or lower garment in another, whereas in this they were joined together, so that it could be put on and off with ease. In the Khien-lung edition of the Li Ki, chapter 29, second collection of Plates, there are pictures of the Shan f, taken from KX Hsi’s ‘Rules for the Family, but they do not correspond with the description here. More accurate plates are to be found in a monograph on the subject by Yung Kiang, a senior licentiate of the present dynasty, which forms the 251st chapter in the ‘ Explanations of the Classics under the Imperial dynasty of KAing.’ The proper meaning of Shin f is ‘The Deep Dress;’ but the garment was also called ‘The Long Dress,’ which suits our nomenclature better ; and ‘ The Inner Dress,’ when it was worn under another. The reasons assigned for fashioning it after the description in paragraphs 3 and 4 are of course fanciful; but M. Callery is too severe on the unknown author, when he says :—‘ On est tenté de rire en voyant les rapprochements que l’auteur cherche 4 établir entre la forme de cet habit et les principes les plus abstraits de la morale. Je suis porté 4 croire que toutes ces allégories ont été imaginées aprés coup ; car si elles avaient dirigé la coupe primitive du Sh&nf, il faudrait dire que les ateliers des anciens tailleurs de la Chine étaient des écoles de mysticisme.’ Book XXXVII. TuHAvu Ho. The Th4u Ha, or ‘ Pitching into a Jar,’ gives the description of a game, played anciently, and probably at the pre- BK. XXXVILI. INTRODUCTION. 51 sent day also, at festal entertainments. It was a kind of archery, with darts instead of arrows, and the hand instead of a bow; ‘the smallest,’ as King says, ‘of all the games of archery,’ and yet lessons for the practice of virtue and for judging of character might be learned from it. It is interesting to us, however, simply as a game for amusement, and a sufficient idea of it may be gained from this Book. Two might play at it, or any number. The host and guest in the text are the representatives of two sides or parties. It was a contest at pitching darts into the mouth of a pot or vase, placed at a short distance from the players, —too short a distance, it appears to us. There was nothing peculiar in the form of the vase of which we have an account in paragraph 10. We are surprised to read the description of it in the late Dr. Williams’ Syllabic Dictionary, under the character for H 4 :—‘One ancient kind (of vase) was made with tubes on each side of the mouth, and a common game, called Th4u H 4, was to pitch reeds into the three orifices.’ This would have been a different jar, and the game would have been different from that here described, and more difficult. The style of the Treatise is like that of the ft Lt, in the account of the contests of archery in Books VIII-XI, to which we have to refer to make out the meaning of several of the phrases.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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