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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1made of linen cloth. (A wife) 8, when wearing the (one year's mourning) of sackcloth with the edges even, had the girdle (of the same), and the inferior hair-pin (of hazel-wood), and wore these to the end of the mourning. 2. (Ordinarily) men wore the cap, and women the hair-pin ; (in mourning) men wore the cincture, and women the same after the female fashion. 1 See the introductory notice, vol. xxvii, page 30. * This was done after the slighter dressing of the corpse. The cincture (win, %) is mentioned in the first paragraph of the Than Kung (vol. xxvii, page 120). The hempen band being removed, one of linen cloth, about the breadth of which there are different accounts, was put round the hair on the crown, taken forward to the forehead, there crossed, taken back again, and knotted at the back of the hair. , * The text does not mention ‘the wife’ here; but a comparison of different passages shows that this sentence is only applicable to her. SECT. I. ° SANG FO HSIAO kf. 41 The idea was (simply) to maintain in this way a distinction between them !. 3. The dark-coloured staff was of bamboo; that pared and fashioned (at the end) was of eleococca wood ®. 4. When the grandfather was dead, and afterwards (the grandson) had to go into mourning for his grandmother, he, being the representative of the family (through the death of his father), did so for three years. , 5. The eldest son, (at the mourning rites) for his father or mother, (before bowing to a visitor who had come to condole with him), first laid his forehead to the ground (as an expression of his sorrow). When a Great officer came to condole (with an ordinary officer), though it might be (only) in a case of the three months’ mourning, (the latter first) laid his forehead to the ground 8, A wife, at the rites for her husband or eldest son, bowed her head to the ground before she saluted 1 Anciently, it is said, there was no distinction between these two cinctures, but in the name. There probably came to be some difference between them ; but what it was I cannot discover. * This is found also in the f Li, XXXII, 5; but the interpretation there is as difficult as here. The translation of the first character (B, ght) by ‘dark-coloured’ is from Khung Ying-t4. The paring away the end of the dryandria branch was to make it square. The round bamboo was carried in mourning for a father, and was supposed to symbolise heaven; the other was carried in mourning for a mother, and its square end symbolised earth. What heaven and earth were to nature that the father and mother were to a child. I can make nothing more or better of the passage. * We do not see how this instance coheres with the former one; nor why.the two are brought together. 42. THE Lf xi. ‘BK. XIII. a visitor ; but in mourning for others, she did not do so?.
2I can make nothing more or better of the passage. * We do not see how this instance coheres with the former one; nor why.the two are brought together. 42. THE Lf xi. ‘BK. XIII. a visitor ; but in mourning for others, she did not do so?. 6. The man employed to preside (at the mourning rites) was required to be of the same surname (as the deceased parent) ; the wife so employed, of a different surname 2. 7. The son whg was_his father’s successom (as now head of the. family) did not wear mourning for his mother who had been divorced. 8. In counting kindred (and the mourning to be worn of them), the three closest degrees become expanded into five, and those five again into nine. The mourning diminished as the degrees ascended or descended, and the collateral branches also were correspondingly less mourned for; and the mourning for kindred thus came to an end °, g. At the great royal sacrifice to all ancestors, the first place was given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. There came thus to be established four ancestral shrines‘. In the 1 The ‘others,’ according to Kang, must be understood of her own parents. She was now identified with a family of another surname ; and her husband’s relatives were more to her than her own. * The son and his wife who should have presided are supposed to be dead. The wife elected for the office would be the wife of some other member of the family, herself therefore of a different surname. ® The three closest degrees are ‘father, son, and son’s son.’ ’ Add the grandfather and grandson (counting from the son), and we have five; great-grandfather and great-grandson (here omitted), and we have seven. Then great-great-grandfather and great-greatgrandson, make nine ; and the circle of kindred, for whom mourning should be worn, is complete. See Appendix, Book II, vol. xxvii. ‘ This statement about the four shrines has given occasion to much writing. : SECT. I. sanGc FO ustAo xi. 43 case of a son by another than the queen coming to be king, the same course was observed. 10. When a son other than (the eldest) became the ancestor (of a branch of the same line), his successor was its Honoured Head, and he who followed him (in the line) was its smaller Honoured Head. After five generations there was a change again of the Honoured Head; but all in continuation of the High Ancestor. 11. Hence the removal of the ancestor took place high up (in the line), and the change of the Honoured Head low down (in it). Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor 1,
3Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor 1, 12, That any other son but the eldest did not sacrifice to his grandfather showed that (only he was in the direct line from) the Honoured Head (of their branch of the family). So, no son but he wore the (three years) unhemmed sackcloth for his eldest son, because the eldest son of no other continued (the direct line) of the grandfather and father *. 13. None of the other sons sacrificed to a son ' The subject imperfectly described in these two paragraphs,— the manner in which a family, ever lengthening its line and multiplying its numbers, was divided into collateral branches, will come before the reader again in the next Book. * It is difficult to catch exactly the thought in the writer of these, and several of the adjacent, sentences. Even the native critics, down to the Khien-lung editors, seem to experience the difficulty. 44 THE Li xt. BK. XIII. (of his own) who had died prematurely, or one who had left no posterity. (The tablet of) such an one was placed along with that of his grandfather, and shared in the offerings made to him. | 14. Nor could any of them sacrifice to their father ; showing that (the eldest son was the representative of) the Honoured Head. r5. (In the distinctions of the mourning) for the kindred who are the nearest, the honoured ones to whom honour is paid, the elders who are venerated for their age, and as the different tributes to males and females ; there are seen the greatest manifestations of the course which is right for men. 16. Where mourning would be worn from one’s relation with another for parties simply on the ground of that affinity, when that other was dead, the mourning ceased. Where it would have been worn for them on the ground of consanguinity, even though that other were dead, it was still worn’. _ When a concubine had followed a ruler’s wife to the harem, and the wife came to be divorced, the concubine, (following her out of the harem), did not wear mourning for her son *. 17. According to the rules, no one but the king offered the united sacrifice to all ancestors *. * Khung Ying-t& specifies six cases coming under the former of these cases, and four under the second. It is not necessary to set them forth, The Xzhien-lung editors say that the paragraph has reference only to the practice of the officer; for a Great officer did not wear mourning either for his wife or mother’s kin. 2 This concubine would be either of the near relatives of the wife, who had gone with her on her marriage. 5 This paragraph is out of place. It should have formed part, probably, of paragraph 9. SECT. I. SANG FO usIAo xf. 45
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.
1made of linen cloth. (A wife) 8, when wearing the (one year's mourning) of sackcloth with the edges even, had the girdle (of the same), and the inferior hair-pin (of hazel-wood), and wore these to the end of the mourning. 2. (Ordinarily) men wore the cap, and women the hair-pin ; (in mourning) men wore the cincture, and women the same after the female fashion. 1 See the introductory notice, vol. xxvii, page 30. * This was done after the slighter dressing of the corpse. The cincture (win, %) is mentioned in the first paragraph of the Than Kung (vol. xxvii, page 120). The hempen band being removed, one of linen cloth, about the breadth of which there are different accounts, was put round the hair on the crown, taken forward to the forehead, there crossed, taken back again, and knotted at the back of the hair. , * The text does not mention ‘the wife’ here; but a comparison of different passages shows that this sentence is only applicable to her. SECT. I. ° SANG FO HSIAO kf. 41 The idea was (simply) to maintain in this way a distinction between them !. 3. The dark-coloured staff was of bamboo; that pared and fashioned (at the end) was of eleococca wood ®. 4. When the grandfather was dead, and afterwards (the grandson) had to go into mourning for his grandmother, he, being the representative of the family (through the death of his father), did so for three years. , 5. The eldest son, (at the mourning rites) for his father or mother, (before bowing to a visitor who had come to condole with him), first laid his forehead to the ground (as an expression of his sorrow). When a Great officer came to condole (with an ordinary officer), though it might be (only) in a case of the three months’ mourning, (the latter first) laid his forehead to the ground 8, A wife, at the rites for her husband or eldest son, bowed her head to the ground before she saluted 1 Anciently, it is said, there was no distinction between these two cinctures, but in the name. There probably came to be some difference between them ; but what it was I cannot discover. * This is found also in the f Li, XXXII, 5; but the interpretation there is as difficult as here. The translation of the first character (B, ght) by ‘dark-coloured’ is from Khung Ying-t4. The paring away the end of the dryandria branch was to make it square. The round bamboo was carried in mourning for a father, and was supposed to symbolise heaven; the other was carried in mourning for a mother, and its square end symbolised earth. What heaven and earth were to nature that the father and mother were to a child. I can make nothing more or better of the passage. * We do not see how this instance coheres with the former one; nor why.the two are brought together. 42. THE Lf xi. ‘BK. XIII. a visitor ; but in mourning for others, she did not do so?.
2I can make nothing more or better of the passage. * We do not see how this instance coheres with the former one; nor why.the two are brought together. 42. THE Lf xi. ‘BK. XIII. a visitor ; but in mourning for others, she did not do so?. 6. The man employed to preside (at the mourning rites) was required to be of the same surname (as the deceased parent) ; the wife so employed, of a different surname 2. 7. The son whg was_his father’s successom (as now head of the. family) did not wear mourning for his mother who had been divorced. 8. In counting kindred (and the mourning to be worn of them), the three closest degrees become expanded into five, and those five again into nine. The mourning diminished as the degrees ascended or descended, and the collateral branches also were correspondingly less mourned for; and the mourning for kindred thus came to an end °, g. At the great royal sacrifice to all ancestors, the first place was given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. There came thus to be established four ancestral shrines‘. In the 1 The ‘others,’ according to Kang, must be understood of her own parents. She was now identified with a family of another surname ; and her husband’s relatives were more to her than her own. * The son and his wife who should have presided are supposed to be dead. The wife elected for the office would be the wife of some other member of the family, herself therefore of a different surname. ® The three closest degrees are ‘father, son, and son’s son.’ ’ Add the grandfather and grandson (counting from the son), and we have five; great-grandfather and great-grandson (here omitted), and we have seven. Then great-great-grandfather and great-greatgrandson, make nine ; and the circle of kindred, for whom mourning should be worn, is complete. See Appendix, Book II, vol. xxvii. ‘ This statement about the four shrines has given occasion to much writing. : SECT. I. sanGc FO ustAo xi. 43 case of a son by another than the queen coming to be king, the same course was observed. 10. When a son other than (the eldest) became the ancestor (of a branch of the same line), his successor was its Honoured Head, and he who followed him (in the line) was its smaller Honoured Head. After five generations there was a change again of the Honoured Head; but all in continuation of the High Ancestor. 11. Hence the removal of the ancestor took place high up (in the line), and the change of the Honoured Head low down (in it). Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor 1,
3Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor 1, 12, That any other son but the eldest did not sacrifice to his grandfather showed that (only he was in the direct line from) the Honoured Head (of their branch of the family). So, no son but he wore the (three years) unhemmed sackcloth for his eldest son, because the eldest son of no other continued (the direct line) of the grandfather and father *. 13. None of the other sons sacrificed to a son ' The subject imperfectly described in these two paragraphs,— the manner in which a family, ever lengthening its line and multiplying its numbers, was divided into collateral branches, will come before the reader again in the next Book. * It is difficult to catch exactly the thought in the writer of these, and several of the adjacent, sentences. Even the native critics, down to the Khien-lung editors, seem to experience the difficulty. 44 THE Li xt. BK. XIII. (of his own) who had died prematurely, or one who had left no posterity. (The tablet of) such an one was placed along with that of his grandfather, and shared in the offerings made to him. | 14. Nor could any of them sacrifice to their father ; showing that (the eldest son was the representative of) the Honoured Head. r5. (In the distinctions of the mourning) for the kindred who are the nearest, the honoured ones to whom honour is paid, the elders who are venerated for their age, and as the different tributes to males and females ; there are seen the greatest manifestations of the course which is right for men. 16. Where mourning would be worn from one’s relation with another for parties simply on the ground of that affinity, when that other was dead, the mourning ceased. Where it would have been worn for them on the ground of consanguinity, even though that other were dead, it was still worn’. _ When a concubine had followed a ruler’s wife to the harem, and the wife came to be divorced, the concubine, (following her out of the harem), did not wear mourning for her son *. 17. According to the rules, no one but the king offered the united sacrifice to all ancestors *. * Khung Ying-t& specifies six cases coming under the former of these cases, and four under the second. It is not necessary to set them forth, The Xzhien-lung editors say that the paragraph has reference only to the practice of the officer; for a Great officer did not wear mourning either for his wife or mother’s kin. 2 This concubine would be either of the near relatives of the wife, who had gone with her on her marriage. 5 This paragraph is out of place. It should have formed part, probably, of paragraph 9. SECT. I. SANG FO usIAo xf. 45
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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