Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? 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. 9. An early interment was followed by an early sacrifice of repose. But they did not end their wailing till the three months were completed. 10. When the mourning rites for both parents occurred at the same time, the sacrifices of repose and of the enshrining of the tablet, for the (mother) who was buried first, did not take place till after the burial of the father. The sackcloth worn at her interment was the unhemmed and jagged. 11. A Great officer reduced the (period of) mourning for a son by a concubine ?; but his grandson, (the son of that son), did not reduce his mourning for his father. 12. A Great officer did not preside at the mourning rites for an (ordinary) officer. 13. For the parents of his nurse? a man did not wear mourning. 14. When the husband had become the successor and representative of some other man (than his own father), his wife wore the nine months’ mourning for his parents-in-law +. 15. When the tablet of an (ordinary) officer was placed in the shrine of (his grandfather who had been) a Great officer, the victim due to him (as an officer) was changed (for that due to a Great officer). 16. A son who had not lived with his step-father (did not wear mourning for him). (They) must deep mourning, a fresh death in his circle required him to add to it something of a lighter mourning. ? Compare vol. xxvii, page 315, paragraph 6. ? To nine months. * A concubine of his father’s. “ Her husband's own parents. But the paragraph is a difficult one; nor have the commentators elucidated it clearly, SECT. 11. SANG FO HsIAo ki. 51 have lived together and both be without sons to preside at their mourning rites; and (the stepfather moreover) must have shared his resources with the son, and enabled him to sacrifice to his grandfather and father, (in order to his wearing mourning for him) ;—under these conditions they were said to live together. If they had sons to preside at the mourning rites for them, they lived apart. 17. When people wailed for a friend, they did so outside the door (of the principal apartment), on the left of it, with their faces towards the south !. 18. When one was buried in a grave already occupied, there was no divination about the site (in the second case). 19. The tablet of an (ordinary) officer or of a Great officer could not be placed in the shrine of a grandfather who had been the lord of a state; it was placed in that of a brother of the grandfather who had been an (ordinary) officer or a Great officer. The tablet of his wife was placed by the tablet of that brother’s wife, and that of his concubine by the tablet of that brother’s concubine.
2The tablet of his wife was placed by the tablet of that brother’s wife, and that of his concubine by the tablet of that brother’s concubine. If there had been no such concubine, it was placed by the tablet of that brother's grandfather ; for in all such places respect was had to the rules concerning the relative positions assigned to the tablets of father and son*%. The tablet of a feudal lord could not be placed in the shrine of the son of Heaven (from whom he was born or descended) ; but that of the son of Heaven, of a feudal lord, or ' See vol. xxvii, page 134, paragraph 10. ® See vol. xxvii, page 223, paragraph 4, and note. E2 52 THE Lf xi. BK. XIII. of a Great officer, could be placed in the shrine of an (ordinary) officer (from whom he was descended)! 20. For his mother’s mother, who had been the wife proper of her father, if his mother were dead, a son did not wear mourning *. 21. The son who was the lineal Head of his new branch of the surname, even though his mother were alive, (his father being dead), completed the full period of mourning for his wife *. 22. A concubine’s son who had been reared by another, might act as son to that other; and she might be any concubine of his father or of his grandfather *. : 23. The mourning went on to the than ceremony for a parent, a wife, and the eldest son 24. Toa nursing mother, or any concubine who was a mother, sacrifice was not maintained for a second generation. 25. When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn 1 A descendant in a low position could not presume on the dignity of his ancestors; but those who had become distinguished glorified their meaner ancestors. 2 It is difficult to say exactly what is the significance of the FR in the text here. 8 Meaning, say some, performed the than sacrifice at the end of twenty-seven months for her. I cannot think this is the meaning. Even for such a wife there could not be the ‘three years’ mourning.’ According to Wang Yiian (VE Hi) the mourning for one year terminated with a than sacrifice in the fifteenth month. This must be what is here intended. 4 This is the best I can do for this paragraph, over which there is much conflict of opinion. * Here is the same difficulty as in paragraph 21. SECT. II. SANG FO usiAo xt. 53 the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done 1. 26. If an interment were delayed (by circumstances) for a long time, he who was presiding over the mourning rites was the only one who did not put off his mourning. The others having worn the hempen (band) for the number of months (proper in their relation to the deceased), put off their mourning, and made an end of it *.
3The others having worn the hempen (band) for the number of months (proper in their relation to the deceased), put off their mourning, and made an end of it *. 27. The hair-pin of the arrow-bamboo was worn by (an unmarried daughter for her father) to the end of the three years’ mourning *. 28. That in which those who wore the sackcloth with even edges for three months, and those who wore (it) for all the nine months’ mourning agreed, was the shoes made of strings (of hemp), 29. When the time was come for the sacrifice at the end of the first year’s mourning, they consulted the divining stalks about the day for it, and the individual who was to act as personator of the deceased. They looked that everything was clean, and that all wore the proper girdle, carried their staffs, and had on the shoes of hempen-string. When the officers charged with this announced that all was ready, (the son) laid aside his staff, and assisted at the divinations for the day and for the 1 Another difficult paragraph, about the interpretation of which there seem to be as many minds as there are commentators. ® Yet they would keep it by them till the interment took place, and then put it on again for the occasion. * Should form part of the first paragraph of Section i. 54 THE Lf xf. BK. XIII. personator. The officers having announced that these were over, he resumed his staff, bowed to the guests (who had arrived in the meantime), and escorted them away. At the sacrifice for the end of the second year, (the son) wore his auspicious (court) robes, and divined about the personator. 30. The son of a concubine, living in the same house with his father, did not observe the sacrifice at the end of the mourning for his mother. Nor did such a son carry his staff in proceeding to his place for wailing. As the father did not preside at the mourning rites for the son of a concubine, that son’s son might carry his staff in going to his place for wailing. Even while the father was present, the son of a concubine, in mourning for his wife, might carry his staff in going to that place. 31. When a feudal prince went to condole on the death of a minister of another state ', (being himself there on a visit), the ruler of that state received him and acted as the presiding mourner. The rule was that he should wear the skin cap and the starched sackcloth. Though the deceased on account of whom he paid his condolences had been interred, the presiding mourner wore the mourning cincture. If he had not yet assumed the full mourning dress, the visitor also did not wear that starched sackcloth. 32. One who was ministering to another who was ill did not do so in the mourning clothes (which he might be wearing); and (if the patient died), he might go on to preside at the mourning rites for him. But if another relative, who had not ministered 1 That is, if the visit were made before the removal of the coffin. SECT. 11. SANG FO HsIAo xf. 55
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.
1? 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. 9. An early interment was followed by an early sacrifice of repose. But they did not end their wailing till the three months were completed. 10. When the mourning rites for both parents occurred at the same time, the sacrifices of repose and of the enshrining of the tablet, for the (mother) who was buried first, did not take place till after the burial of the father. The sackcloth worn at her interment was the unhemmed and jagged. 11. A Great officer reduced the (period of) mourning for a son by a concubine ?; but his grandson, (the son of that son), did not reduce his mourning for his father. 12. A Great officer did not preside at the mourning rites for an (ordinary) officer. 13. For the parents of his nurse? a man did not wear mourning. 14. When the husband had become the successor and representative of some other man (than his own father), his wife wore the nine months’ mourning for his parents-in-law +. 15. When the tablet of an (ordinary) officer was placed in the shrine of (his grandfather who had been) a Great officer, the victim due to him (as an officer) was changed (for that due to a Great officer). 16. A son who had not lived with his step-father (did not wear mourning for him). (They) must deep mourning, a fresh death in his circle required him to add to it something of a lighter mourning. ? Compare vol. xxvii, page 315, paragraph 6. ? To nine months. * A concubine of his father’s. “ Her husband's own parents. But the paragraph is a difficult one; nor have the commentators elucidated it clearly, SECT. 11. SANG FO HsIAo ki. 51 have lived together and both be without sons to preside at their mourning rites; and (the stepfather moreover) must have shared his resources with the son, and enabled him to sacrifice to his grandfather and father, (in order to his wearing mourning for him) ;—under these conditions they were said to live together. If they had sons to preside at the mourning rites for them, they lived apart. 17. When people wailed for a friend, they did so outside the door (of the principal apartment), on the left of it, with their faces towards the south !. 18. When one was buried in a grave already occupied, there was no divination about the site (in the second case). 19. The tablet of an (ordinary) officer or of a Great officer could not be placed in the shrine of a grandfather who had been the lord of a state; it was placed in that of a brother of the grandfather who had been an (ordinary) officer or a Great officer. The tablet of his wife was placed by the tablet of that brother’s wife, and that of his concubine by the tablet of that brother’s concubine.
2The tablet of his wife was placed by the tablet of that brother’s wife, and that of his concubine by the tablet of that brother’s concubine. If there had been no such concubine, it was placed by the tablet of that brother's grandfather ; for in all such places respect was had to the rules concerning the relative positions assigned to the tablets of father and son*%. The tablet of a feudal lord could not be placed in the shrine of the son of Heaven (from whom he was born or descended) ; but that of the son of Heaven, of a feudal lord, or ' See vol. xxvii, page 134, paragraph 10. ® See vol. xxvii, page 223, paragraph 4, and note. E2 52 THE Lf xi. BK. XIII. of a Great officer, could be placed in the shrine of an (ordinary) officer (from whom he was descended)! 20. For his mother’s mother, who had been the wife proper of her father, if his mother were dead, a son did not wear mourning *. 21. The son who was the lineal Head of his new branch of the surname, even though his mother were alive, (his father being dead), completed the full period of mourning for his wife *. 22. A concubine’s son who had been reared by another, might act as son to that other; and she might be any concubine of his father or of his grandfather *. : 23. The mourning went on to the than ceremony for a parent, a wife, and the eldest son 24. Toa nursing mother, or any concubine who was a mother, sacrifice was not maintained for a second generation. 25. When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn 1 A descendant in a low position could not presume on the dignity of his ancestors; but those who had become distinguished glorified their meaner ancestors. 2 It is difficult to say exactly what is the significance of the FR in the text here. 8 Meaning, say some, performed the than sacrifice at the end of twenty-seven months for her. I cannot think this is the meaning. Even for such a wife there could not be the ‘three years’ mourning.’ According to Wang Yiian (VE Hi) the mourning for one year terminated with a than sacrifice in the fifteenth month. This must be what is here intended. 4 This is the best I can do for this paragraph, over which there is much conflict of opinion. * Here is the same difficulty as in paragraph 21. SECT. II. SANG FO usiAo xt. 53 the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done 1. 26. If an interment were delayed (by circumstances) for a long time, he who was presiding over the mourning rites was the only one who did not put off his mourning. The others having worn the hempen (band) for the number of months (proper in their relation to the deceased), put off their mourning, and made an end of it *.
3The others having worn the hempen (band) for the number of months (proper in their relation to the deceased), put off their mourning, and made an end of it *. 27. The hair-pin of the arrow-bamboo was worn by (an unmarried daughter for her father) to the end of the three years’ mourning *. 28. That in which those who wore the sackcloth with even edges for three months, and those who wore (it) for all the nine months’ mourning agreed, was the shoes made of strings (of hemp), 29. When the time was come for the sacrifice at the end of the first year’s mourning, they consulted the divining stalks about the day for it, and the individual who was to act as personator of the deceased. They looked that everything was clean, and that all wore the proper girdle, carried their staffs, and had on the shoes of hempen-string. When the officers charged with this announced that all was ready, (the son) laid aside his staff, and assisted at the divinations for the day and for the 1 Another difficult paragraph, about the interpretation of which there seem to be as many minds as there are commentators. ® Yet they would keep it by them till the interment took place, and then put it on again for the occasion. * Should form part of the first paragraph of Section i. 54 THE Lf xf. BK. XIII. personator. The officers having announced that these were over, he resumed his staff, bowed to the guests (who had arrived in the meantime), and escorted them away. At the sacrifice for the end of the second year, (the son) wore his auspicious (court) robes, and divined about the personator. 30. The son of a concubine, living in the same house with his father, did not observe the sacrifice at the end of the mourning for his mother. Nor did such a son carry his staff in proceeding to his place for wailing. As the father did not preside at the mourning rites for the son of a concubine, that son’s son might carry his staff in going to his place for wailing. Even while the father was present, the son of a concubine, in mourning for his wife, might carry his staff in going to that place. 31. When a feudal prince went to condole on the death of a minister of another state ', (being himself there on a visit), the ruler of that state received him and acted as the presiding mourner. The rule was that he should wear the skin cap and the starched sackcloth. Though the deceased on account of whom he paid his condolences had been interred, the presiding mourner wore the mourning cincture. If he had not yet assumed the full mourning dress, the visitor also did not wear that starched sackcloth. 32. One who was ministering to another who was ill did not do so in the mourning clothes (which he might be wearing); and (if the patient died), he might go on to preside at the mourning rites for him. But if another relative, who had not ministered 1 That is, if the visit were made before the removal of the coffin. SECT. 11. SANG FO HsIAo xf. 55
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.
No commentary for this page.