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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If it were a reception in the outer (and second courtyard), they were arranged according to their offices ;—(as in the former case), by the superintendents of the official lists. 3. When they were in the ancestral temple, they took their places as at the reception in the outer (and second courtyard); and the superintendent of the temple! assigned his business to each according to rank and office. In their ascending (to the hall), © partaking of what had-been left (by the personator of the dead), presenting (the cup to him), and receiving it (from him)*, the eldest son by the wife took the precedence. The proceedings were regulated by the Sha-3ze. Although one might have received three of the gifts of distinction, he did not take precedence of an uncle or elder cousin. 4. At the funeral rites for rulers, they were arranged according to the character of their mourning- paragraph belonged to the same department ;—also two of the same rank as the Shf-3ze, and under them sixty-eight others. The functions of both are described in the Kau Li, Book XXXI. 1 See the Kau Li, Book XXVII. * These ceremonies do not appear to be mentioned here in the -order of their occurrence. SECT. II. WAN WANG SHIH 32E. 355 dress in the fineness or coarseness of the material. In case of such rites among themselves, the same order was observed, the principal mourner, however, always taking precedence of all others. 5. If the ruler were feasting with his kindred, then all of a different kindred were received as guests. The cook acted as master of the ceremonies’. The ruler took place among his uncles and cousins according to age. Each generation of kindred took a lower place as it was a degree removed from the parent-stem. 6. When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments ; the other sons and grandsons, the inferior shrines and apartments. 7. All descended from any of the five rulers to whom the temple-shrines were dedicated, even those who were now classed among the common people, were required to announce the events of capping and marriage, so long as the temple-shrine of the (Grand ancestor) had not been removed. Their deaths had to be announced ; and also their sacrifices during the 1 We have here an instance of the important part which the cook played in the establishments of the kings and princes of those days; see vol. iii, pp. 356, 422. The ruler was toa dignified to drink with the guests. Aa2 356 THE Lf xf. BK. VI.
2iii, pp. 356, 422. The ruler was toa dignified to drink with the guests. Aa2 356 THE Lf xf. BK. VI. period of mourning. In the relations of the kindred among themselves, the proper officers punished any neglect of the regulations for condoling and not condoling, leaving off and not leaving off the cap (in mourning). There were the correct rules for the mourning gifts of articles, money, robes, and jade to put into the mouth (of the deceased). 8. When one of the ruler’s kindred was found guilty of a capital offence, he was hanged by some one of the foresters’ department. If the punishment for his offence were corporal infliction or dismemberment, it was also handed over to the same department. No one of the ruler’s kindred was punished with castration. When the trial was concluded, the proper officer reported the sentence to the ruler. If the penalty were death, he would say, ‘The offence of So and So is a capital crime. If the penalty were less, he would say, ‘The offence of So and So has received a lighter sentence. The ruler would say, ‘Let the sentence be remitted for another;’ and the officer would say, ‘That is the sentence. This was repeated till the third time, when the officer would make no answer, but hurry off and put the execution into the hands of the appointed forester. Still the ruler would send some one after him, and say, ‘Yes, but grant forgiveness,’ to which there would be the reply, ‘It is too late. When the execution was reported to the ruler, he put on white clothes, and did not have a full meal or music, thus changing his usual habits. Though the kinsman might be within the degree for which there should be mourning rites, the ruler did not wear mourning, but wailed for him himself (in some family of a different surname). SECT. II. WAN WANG SHIH 8ZE. 357 9. That the ruler’s kindred appeared at the reception in the innermost (court) showed how (the ruler) would honour the relatives of his own surname. That they took places according to their age, even those among them of high rank, showed the relation to be maintained between fatherandson. That they took places at the reception in the outer court according to their offices, showed how (the ruler) would show that they formed one body with (the officers of) other surnames’. 10. Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue. That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth. That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor’. 11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship*.
311. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship*. 12. The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parentstem showed the graduation of affection among relatives‘. 1 See paragraph 2, above. * See paragraph 3, above. * See paragraph 4, above. * See paragraph 5, above. 358 THE Lf xf. BE. VI. 13. The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed’. 14. That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind?, While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, was the way taken to maintain harmony and friendliness®. 15. Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims‘. 1 See paragraph 6, above. — * See paragraph 12, above. * See paragraph 7, above. * This paragraph is evidently out of place, and should follow the SECT. II. WAN WANG SHIH 82E. 359
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.
1If it were a reception in the outer (and second courtyard), they were arranged according to their offices ;—(as in the former case), by the superintendents of the official lists. 3. When they were in the ancestral temple, they took their places as at the reception in the outer (and second courtyard); and the superintendent of the temple! assigned his business to each according to rank and office. In their ascending (to the hall), © partaking of what had-been left (by the personator of the dead), presenting (the cup to him), and receiving it (from him)*, the eldest son by the wife took the precedence. The proceedings were regulated by the Sha-3ze. Although one might have received three of the gifts of distinction, he did not take precedence of an uncle or elder cousin. 4. At the funeral rites for rulers, they were arranged according to the character of their mourning- paragraph belonged to the same department ;—also two of the same rank as the Shf-3ze, and under them sixty-eight others. The functions of both are described in the Kau Li, Book XXXI. 1 See the Kau Li, Book XXVII. * These ceremonies do not appear to be mentioned here in the -order of their occurrence. SECT. II. WAN WANG SHIH 32E. 355 dress in the fineness or coarseness of the material. In case of such rites among themselves, the same order was observed, the principal mourner, however, always taking precedence of all others. 5. If the ruler were feasting with his kindred, then all of a different kindred were received as guests. The cook acted as master of the ceremonies’. The ruler took place among his uncles and cousins according to age. Each generation of kindred took a lower place as it was a degree removed from the parent-stem. 6. When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments ; the other sons and grandsons, the inferior shrines and apartments. 7. All descended from any of the five rulers to whom the temple-shrines were dedicated, even those who were now classed among the common people, were required to announce the events of capping and marriage, so long as the temple-shrine of the (Grand ancestor) had not been removed. Their deaths had to be announced ; and also their sacrifices during the 1 We have here an instance of the important part which the cook played in the establishments of the kings and princes of those days; see vol. iii, pp. 356, 422. The ruler was toa dignified to drink with the guests. Aa2 356 THE Lf xf. BK. VI.
2iii, pp. 356, 422. The ruler was toa dignified to drink with the guests. Aa2 356 THE Lf xf. BK. VI. period of mourning. In the relations of the kindred among themselves, the proper officers punished any neglect of the regulations for condoling and not condoling, leaving off and not leaving off the cap (in mourning). There were the correct rules for the mourning gifts of articles, money, robes, and jade to put into the mouth (of the deceased). 8. When one of the ruler’s kindred was found guilty of a capital offence, he was hanged by some one of the foresters’ department. If the punishment for his offence were corporal infliction or dismemberment, it was also handed over to the same department. No one of the ruler’s kindred was punished with castration. When the trial was concluded, the proper officer reported the sentence to the ruler. If the penalty were death, he would say, ‘The offence of So and So is a capital crime. If the penalty were less, he would say, ‘The offence of So and So has received a lighter sentence. The ruler would say, ‘Let the sentence be remitted for another;’ and the officer would say, ‘That is the sentence. This was repeated till the third time, when the officer would make no answer, but hurry off and put the execution into the hands of the appointed forester. Still the ruler would send some one after him, and say, ‘Yes, but grant forgiveness,’ to which there would be the reply, ‘It is too late. When the execution was reported to the ruler, he put on white clothes, and did not have a full meal or music, thus changing his usual habits. Though the kinsman might be within the degree for which there should be mourning rites, the ruler did not wear mourning, but wailed for him himself (in some family of a different surname). SECT. II. WAN WANG SHIH 8ZE. 357 9. That the ruler’s kindred appeared at the reception in the innermost (court) showed how (the ruler) would honour the relatives of his own surname. That they took places according to their age, even those among them of high rank, showed the relation to be maintained between fatherandson. That they took places at the reception in the outer court according to their offices, showed how (the ruler) would show that they formed one body with (the officers of) other surnames’. 10. Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue. That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth. That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor’. 11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship*.
311. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship*. 12. The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parentstem showed the graduation of affection among relatives‘. 1 See paragraph 2, above. * See paragraph 3, above. * See paragraph 4, above. * See paragraph 5, above. 358 THE Lf xf. BE. VI. 13. The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed’. 14. That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind?, While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, was the way taken to maintain harmony and friendliness®. 15. Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims‘. 1 See paragraph 6, above. — * See paragraph 12, above. * See paragraph 7, above. * This paragraph is evidently out of place, and should follow the SECT. II. WAN WANG SHIH 82E. 359
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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