Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 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 18. The heir-son (of the king or a feudal lord) did not diminish the mourning for the parents of his wife. For his wife he wore the mourning which the eldest and rightful son of a Great officer did for his}. 19. When the father was an officer, and the son came to be king or a feudal prince, the father was sacrificed to with the rites of a king or a lord; but the personator wore the dress of an officer. When the father had been the son of Heaven, or a feudal lord, and the son was (only) an officer, the father was sacrificed to with the rites of an officer, but his personator wore only the dress of an officer *. 20. If a wife were divorced while wearing the mourning (for her father or mother-in-law), she put it off. If the thing took place while she was wearing the mourning for her own parents, and before she had completed the first year’s mourning, she continued to wear it for the three years; but if that term had been completed, she did not resume the mourning. If she were called back before the completion of the year, she wore it to the end of that term; but if that term had been completed before she was called back, she went on wearing it to the regular term of mourning for parents. 21. The mourning which lasted for two complete years was (held to be) for three years; and that 1 The sackcloth for one year, without carrying the staff. * Both the cases in this paragraph can hardly be taken as anything more than hypothetical. On the concluding statement, the Khien-lung editors ask how the robes of a king could be exhibited in the ancestral temple of an officer. 46 THE Lf xi. BK. XII. which lasted for one complete year for two years}. The mourning for nine months and that for seven months? was held to be for three seasons; that for five months for two; and that for three months for one. Hence the sacrifice at the end of the completed year was according to the prescribed rule; but the putting off the mourning (or a part of it) then was the course (prompted by natural feeling). The sacrifice was not on account of the putting off of the mourning ®._ 22. When the interment (for some reason) did not take place till after the three years, it was the rule that the two sacrifices (proper at the end of the first and second years) should then be offered. Between them, but not all at the same time, the mourning was put off ¢ 23. If a relative who had himself to wear only the nine months’ mourning for the deceased took the direction of the mourning rites in the case of any who must continue their mourning for three years, it was the rule that he should offer for them the two annual terminal sacrifices. If one who was merely a friend took that direction, he only offered
2If one who was merely a friend took that direction, he only offered 1 See the introduction on Book XXXV, vol. xxvii, page 49. * We have not met before with this mourning term of seven months. It occurs in the f ‘Lt, Book XXIV, 6, as to be worn for those who had died in the second degree of prematurity between the age of twelve and fifteen inclusive. * «This remark is made by the compiler,’ say the XAien-lung editors, ‘to guard against the sudden abandonment of their grief by the mourners, as if they had done with the deceased when the mourning was concluded.’ * After the first, it is said, men put off the mourning headband, and women that of the girdle. After the second they both put off their sackcloth. SECT. 1. saNG FO usrdo xf. 47 the sacrifice of Repose, and that at the placing of the tablet in the shrine ?. 24. When the concubine of an officer had a son, he wore the three months’ mourning for her. If she had no son, he did not do so. 25. When one had been born (in another state), and had had no intercourse with his grand-uncles and aunts, uncles and cousins, and his father, on hearing of the death of any of them, proceeded to wear mourning, he did not do so. 26. If one did not (through being abroad) hear of the death of his ruler’s father or mother, wife or eldest son, till the ruler had put off his mourning, he did not proceed to wear any. 27. If it were a case, however, where the mourning was reduced to that of three months, he wore it®. 28. (Small) servants in attendance on the ruler, (who had followed him abroad), when he assumed mourning (on his return, for relatives who had died when he was away), also put it on. Other and (higher officers in his train) also did so; but if the proper term for the mourning in the case were past, they did not do so. (Those who had remained at home), though the ruler could not know of their doing so, had worn the (regular) mourning. 1 Because of the youth of the son, or of some other reason existing in the case. The director would himself be a cousin. * But Great officers wore the three months’ mourning for the relatives who had accompanied their wives to the harem, though they might have had no son. No such relatives accompanied the wife of an officer. * This, it is supposed, should follow paragraph 25. There are doubts as to the interpretation of it. 48 THE tf xt. BK. XIII, Section II. 1. (The presiding mourner), after the sacrifice of Repose, did not carry his staff in proceeding to his apartment; after the placing of the tablet of the deceased (in the shrine of the grandfather), he did not carry it in going up to the hall? 2. The (son of another lady of the harem), who had been adopted as the child of the (childless) wife of the ruler, when that wife died, did not go into mourning for her kindred 2. 3. The sash was shorter (than the headband), by one-fifth of the length (of the latter). The staff was of the same length as the sash °. 4. For the ruler’s eldest son a concubine wore
33. The sash was shorter (than the headband), by one-fifth of the length (of the latter). The staff was of the same length as the sash °. 4. For the ruler’s eldest son a concubine wore 1 See vol. xxvii, p. 170. Ihave met with ‘the Pacifying sacrifice,’ instead of ‘ the sacrifice of Repose,’ which I prefer for 8 in this application. The character is explained by #, the symbol of ‘being at rest.” The mourners had done all they could for the body of the deceased. It had been laid in the grave; and this sacrifice of Repose was equivalent to our wish for a departed friend, ‘Requiescat in pace.’ It was offered in the principal apartment of the house. It remained only to place with an appropriate service the tablet of the deceased in its proper shrine in the ancestral temple next day. The staff was discarded by the mourner, it is said, to show that his grief was beginning to be assuaged. He and the others would pass from the principal apartment to others more private; and on leaving the temple, would have to mount the steps to the hall. 3 The Xh’ien-lung editors argue, and, I think, correctly, that this paragraph should say the opposite of what it does. They think it has been mutilated. * The purely native staff in China is very long. At temples in the interior of the country I have often been asked to buy choice specimens as long as a shepherd’s crook, or an alpenstock. SECT. 13. SANG FO usIAo xf. 49 mourning for the same time as his wife, (the son’s mother). 5. In putting off the mourning attire, they commenced with what was considered most important. In changing it, they commenced with what was considered least important. 6. When there was not the (regular) occasion for it, they did not open the door of the temple’. All wailed in the (mourning) shed (at other times). 7. In calling the dead back, and writing the inscription (to be exhibited over the coffin), the language was the same for all, from the son of Heaven to the ordinary officer. A man was called by his name. For a wife they wrote her surname, and her place among her sisters. If they did not know her surname, they wrote the branch-name of her family. 8. The girdle of dolychos cloth assumed with the unhemmed sackcloth (at the end of the wailing), and the hempen girdle worn when one (first) put on the hemmed sackcloth (of one year’s mourning), were of the same size. The girdle of dolychos cloth assumed (as a change) in the hemmed sackcloth mourning, and that of hempen cloth at the (beginning of the) nine months’ mourning, were of the same size. When the occasion for assuming the girdle of the lighter mourning occurred, a man wore both it and the other together ?. ! This is not the ancestral temple; but the apartment where the body was kept in the coffin, entered regularly for wailing in the morning and evening. ? So far as I can understand this paragraph, it describes the practice of a man (not of a woman), when, while he was wearing (28] E 50 THE Li xi. BK, XIII.
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.
12 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 18. The heir-son (of the king or a feudal lord) did not diminish the mourning for the parents of his wife. For his wife he wore the mourning which the eldest and rightful son of a Great officer did for his}. 19. When the father was an officer, and the son came to be king or a feudal prince, the father was sacrificed to with the rites of a king or a lord; but the personator wore the dress of an officer. When the father had been the son of Heaven, or a feudal lord, and the son was (only) an officer, the father was sacrificed to with the rites of an officer, but his personator wore only the dress of an officer *. 20. If a wife were divorced while wearing the mourning (for her father or mother-in-law), she put it off. If the thing took place while she was wearing the mourning for her own parents, and before she had completed the first year’s mourning, she continued to wear it for the three years; but if that term had been completed, she did not resume the mourning. If she were called back before the completion of the year, she wore it to the end of that term; but if that term had been completed before she was called back, she went on wearing it to the regular term of mourning for parents. 21. The mourning which lasted for two complete years was (held to be) for three years; and that 1 The sackcloth for one year, without carrying the staff. * Both the cases in this paragraph can hardly be taken as anything more than hypothetical. On the concluding statement, the Khien-lung editors ask how the robes of a king could be exhibited in the ancestral temple of an officer. 46 THE Lf xi. BK. XII. which lasted for one complete year for two years}. The mourning for nine months and that for seven months? was held to be for three seasons; that for five months for two; and that for three months for one. Hence the sacrifice at the end of the completed year was according to the prescribed rule; but the putting off the mourning (or a part of it) then was the course (prompted by natural feeling). The sacrifice was not on account of the putting off of the mourning ®._ 22. When the interment (for some reason) did not take place till after the three years, it was the rule that the two sacrifices (proper at the end of the first and second years) should then be offered. Between them, but not all at the same time, the mourning was put off ¢ 23. If a relative who had himself to wear only the nine months’ mourning for the deceased took the direction of the mourning rites in the case of any who must continue their mourning for three years, it was the rule that he should offer for them the two annual terminal sacrifices. If one who was merely a friend took that direction, he only offered
2If one who was merely a friend took that direction, he only offered 1 See the introduction on Book XXXV, vol. xxvii, page 49. * We have not met before with this mourning term of seven months. It occurs in the f ‘Lt, Book XXIV, 6, as to be worn for those who had died in the second degree of prematurity between the age of twelve and fifteen inclusive. * «This remark is made by the compiler,’ say the XAien-lung editors, ‘to guard against the sudden abandonment of their grief by the mourners, as if they had done with the deceased when the mourning was concluded.’ * After the first, it is said, men put off the mourning headband, and women that of the girdle. After the second they both put off their sackcloth. SECT. 1. saNG FO usrdo xf. 47 the sacrifice of Repose, and that at the placing of the tablet in the shrine ?. 24. When the concubine of an officer had a son, he wore the three months’ mourning for her. If she had no son, he did not do so. 25. When one had been born (in another state), and had had no intercourse with his grand-uncles and aunts, uncles and cousins, and his father, on hearing of the death of any of them, proceeded to wear mourning, he did not do so. 26. If one did not (through being abroad) hear of the death of his ruler’s father or mother, wife or eldest son, till the ruler had put off his mourning, he did not proceed to wear any. 27. If it were a case, however, where the mourning was reduced to that of three months, he wore it®. 28. (Small) servants in attendance on the ruler, (who had followed him abroad), when he assumed mourning (on his return, for relatives who had died when he was away), also put it on. Other and (higher officers in his train) also did so; but if the proper term for the mourning in the case were past, they did not do so. (Those who had remained at home), though the ruler could not know of their doing so, had worn the (regular) mourning. 1 Because of the youth of the son, or of some other reason existing in the case. The director would himself be a cousin. * But Great officers wore the three months’ mourning for the relatives who had accompanied their wives to the harem, though they might have had no son. No such relatives accompanied the wife of an officer. * This, it is supposed, should follow paragraph 25. There are doubts as to the interpretation of it. 48 THE tf xt. BK. XIII, Section II. 1. (The presiding mourner), after the sacrifice of Repose, did not carry his staff in proceeding to his apartment; after the placing of the tablet of the deceased (in the shrine of the grandfather), he did not carry it in going up to the hall? 2. The (son of another lady of the harem), who had been adopted as the child of the (childless) wife of the ruler, when that wife died, did not go into mourning for her kindred 2. 3. The sash was shorter (than the headband), by one-fifth of the length (of the latter). The staff was of the same length as the sash °. 4. For the ruler’s eldest son a concubine wore
33. The sash was shorter (than the headband), by one-fifth of the length (of the latter). The staff was of the same length as the sash °. 4. For the ruler’s eldest son a concubine wore 1 See vol. xxvii, p. 170. Ihave met with ‘the Pacifying sacrifice,’ instead of ‘ the sacrifice of Repose,’ which I prefer for 8 in this application. The character is explained by #, the symbol of ‘being at rest.” The mourners had done all they could for the body of the deceased. It had been laid in the grave; and this sacrifice of Repose was equivalent to our wish for a departed friend, ‘Requiescat in pace.’ It was offered in the principal apartment of the house. It remained only to place with an appropriate service the tablet of the deceased in its proper shrine in the ancestral temple next day. The staff was discarded by the mourner, it is said, to show that his grief was beginning to be assuaged. He and the others would pass from the principal apartment to others more private; and on leaving the temple, would have to mount the steps to the hall. 3 The Xh’ien-lung editors argue, and, I think, correctly, that this paragraph should say the opposite of what it does. They think it has been mutilated. * The purely native staff in China is very long. At temples in the interior of the country I have often been asked to buy choice specimens as long as a shepherd’s crook, or an alpenstock. SECT. 13. SANG FO usIAo xf. 49 mourning for the same time as his wife, (the son’s mother). 5. In putting off the mourning attire, they commenced with what was considered most important. In changing it, they commenced with what was considered least important. 6. When there was not the (regular) occasion for it, they did not open the door of the temple’. All wailed in the (mourning) shed (at other times). 7. In calling the dead back, and writing the inscription (to be exhibited over the coffin), the language was the same for all, from the son of Heaven to the ordinary officer. A man was called by his name. For a wife they wrote her surname, and her place among her sisters. If they did not know her surname, they wrote the branch-name of her family. 8. The girdle of dolychos cloth assumed with the unhemmed sackcloth (at the end of the wailing), and the hempen girdle worn when one (first) put on the hemmed sackcloth (of one year’s mourning), were of the same size. The girdle of dolychos cloth assumed (as a change) in the hemmed sackcloth mourning, and that of hempen cloth at the (beginning of the) nine months’ mourning, were of the same size. When the occasion for assuming the girdle of the lighter mourning occurred, a man wore both it and the other together ?. ! This is not the ancestral temple; but the apartment where the body was kept in the coffin, entered regularly for wailing in the morning and evening. ? So far as I can understand this paragraph, it describes the practice of a man (not of a woman), when, while he was wearing (28] E 50 THE Li xi. BK, XIII.
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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