Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 to the deceased in his illness, came in to preside at the rites for him, he did not change the mourning which he might be wearing. In ministering to one more honourable than himself, the rule required a person to change the mourning he might be wearing, but not if the other were of lower position ?. 33. If there had been no concubine of her husband’s grandmother by whose tablet that of a deceased concubine might be placed, it might be placed by that. of the grandmother, the victim offered on the occasion being changed. 34. In the mourning rites for a wife, at the sacrifices of repose and on the ending of the wailing, her husband or son presided; when her tablet was put in its place, her father-in-law presided. 35. An (ordinary) officer did not take the place of presiding (at the mourning rites) for a Great officer. It was only when he was the direct descendant of the Honoured Head of their branch of the surname that he could do so. 36. If a cousin arrived from another state (to take part in the rites), before the presiding mourner had put off his mourning, the latter received him in the part of host, but without the mourning cincture?. 37. The course pursued in displaying the articles, (vessels to the eye of fancy, to be put into the grave)*, was this :—If they were (too) many as dis- 1 Tf the other, it is said, in the former case were elder, an uncle or elder cousin; in the latter, a younger cousin. 2 If the ruler came to condole after the interment, the presiding mourner would resume his cincture to receive him, out of respect to his rank; but this was not required on the late arrival of a relative. * These articles were the contributions of friends and those 56 THE Lf xt. BK, XII, played, a portion of them might be put into the grave; if they were comparatively few as displayed, they might all be put into it. 38. Parties hurrying to the mourning rites for a brother or cousin (whose burial had taken place) first went to the grave and afterwards to the house, selecting places at which to perform their wailing. If the deceased had (only) been an acquaintance, they (first) wailed in the apartment (where the coffin had been), and afterwards went to the grave. 39. A father (at the mourning rites) for any of his other sons did not pass the night in the shed outside (the middle door, as for his eldest son by his wife). 40. The brothers and cousins of a feudal prince wore the unhemmed sackcloth (in mourning for him). 41. In the five months’ mourning for one who had died in the lowest stage of immaturity, the sash was of bleached hemp from which the roots were not cut away. These were turned back and tucked in.
240. The brothers and cousins of a feudal prince wore the unhemmed sackcloth (in mourning for him). 41. In the five months’ mourning for one who had died in the lowest stage of immaturity, the sash was of bleached hemp from which the roots were not cut away. These were turned back and tucked in. 42. When the tablet of a wife was to be placed by that of her husband’s grandmother, if there were three (who could be so denominated), it was placed by that of her who was the mother of her husband’s father 2. 43. In the case of a wife dying while her husband prepared by the family. They were displayed inside the gate of the temple on the east of it when the body was being moved, and in front of the grave, on the east of the path leading to it. 1 Even though they might not be in the same state with him. 2 We must suppose that the grandfather had had three wives ; not at the same time, but married one after another’s death. Some suppose the three to be a mistake for two. ‘The mother of her husband’s father’ is simply ‘the nearest’ in the text. SECT. II. sanc FO usiAo xf. 57 was a Great officer, and his ceasing, after her death, to be of that rank ; if his tablet were placed (on his death) by that of his wife, the victim on the occasion was not changed (from that due to an ordinary officer). But if her husband (who had been an officer) became a Great officer after her death, then the victim at the placing of his tablet by hers was that due to a Great officer 1. 44. A son who was or would be his father’s successor did not wear mourning for his divorced mother. He did not wear such mourning, because one engaged in mourning rites could not offer sacrifice®. 45. When a wife did not preside at the mourning rites and yet carried the staff, it was when her mother-in-law was alive, and she did so for her husband. A mother carried the eleococca staff with its end cut square for the oldest son. A daughter, who was still in her apartment unmarried, carried a staff for her father or mother. If the relative superintending the rites did not carry the staff, then this one child did so? * We must suppose that the appointment of the husband, whether as officer or Great officer, had been so recent that there had been no time for any tablets of an elder generation to get into his ancestral temple. His wife’s had been the first to be placed in it. * That is, he might have to preside at the sacrifices in the ancestral temple of his own family, and would be incapacitated for doing so, if he were mourning for her. The reader should bear in mind that there were seven justifiable causes for the divorce of a wife, without her being guilty of infidelity, or any criminal act. * It is supposed there was no brother in the family to preside at the rites, and a relative of the same surname was called in to do so. But it was not in rule for him to carry the staff, and this daughter therefore did so, as if she had been a son. 58 THE Lf xf. BK. XIII.
3* It is supposed there was no brother in the family to preside at the rites, and a relative of the same surname was called in to do so. But it was not in rule for him to carry the staff, and this daughter therefore did so, as if she had been a son. 58 THE Lf xf. BK. XIII. 46. In the mourning for three months and five months, at the sacrifice of repose and the ending of the wailing, they wore the mourning cincture. After the interment, if. they did not immediately go to perform the sacrifice of repose, they all, even the presiding mourner, wore their caps; but when they came to the sacrifice of repose, ‘they all assumed the cincture. When they had put off the mourning for a relative, on the arrival of his interment, they resumed it; and when they came to the sacrifice of repose and the ending of the wailing, they put on the cincture. If they did not immediately perform the sacrifice, they put it off. When they had been burying at a distance, and were returning to wail, they put on their caps. On arriving at the suburbs, they put on the cincture, and came back to wail. 47. If the ruler came to condole with mourners, though it might not be the time for wearing the cincture, even the president of the rites assumed it, and did not allow the ends of his hempen girdle to hang loose. Even in the case of a visit from the ruler of another state, they assumed the cincture. The relatives all did so. 48. When they put off the mourning for one who had died prematurely, the rule was that at the (accompanying) sacrifice, the dress should be darkcoloured. When they put off the mourning for one fully grown, they wore their court robes, with the cap of white, plain, silk. 49. A son, who had hurried to the mourning rites of his father (from a distance), bound up his hair in the raised hall, bared his chest, descended to SECT. 11. sANG FO usiAo xf. 59 the court, and there performed his leaping. (The leaping over, he reascended), covered his chest, and put on his sash in an apartment on the east. If the rites were for his mother, he did not bind up his hair. He bared his chest, however, in the ‘hall, descended to the court, and went through his leaping. (Reascending then), he covered his chest, and put on the cincture in the apartment on the east. In the girdle (or the cincture), he proceeded to the appointed place, and completed the leaping. He then went out from the door (of the coffin-room), and went to (the mourning shed). The wailing commencing at death had by this time ceased. In three days he wailed five times, and thrice bared his chest for the leaping. 50. When an eldest son and his wife could not take the place hereafter of his parents, then, (in the event of her death), her mother-in-law wore for her (only) the five months’ mourning?.
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.
1But 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 to the deceased in his illness, came in to preside at the rites for him, he did not change the mourning which he might be wearing. In ministering to one more honourable than himself, the rule required a person to change the mourning he might be wearing, but not if the other were of lower position ?. 33. If there had been no concubine of her husband’s grandmother by whose tablet that of a deceased concubine might be placed, it might be placed by that. of the grandmother, the victim offered on the occasion being changed. 34. In the mourning rites for a wife, at the sacrifices of repose and on the ending of the wailing, her husband or son presided; when her tablet was put in its place, her father-in-law presided. 35. An (ordinary) officer did not take the place of presiding (at the mourning rites) for a Great officer. It was only when he was the direct descendant of the Honoured Head of their branch of the surname that he could do so. 36. If a cousin arrived from another state (to take part in the rites), before the presiding mourner had put off his mourning, the latter received him in the part of host, but without the mourning cincture?. 37. The course pursued in displaying the articles, (vessels to the eye of fancy, to be put into the grave)*, was this :—If they were (too) many as dis- 1 Tf the other, it is said, in the former case were elder, an uncle or elder cousin; in the latter, a younger cousin. 2 If the ruler came to condole after the interment, the presiding mourner would resume his cincture to receive him, out of respect to his rank; but this was not required on the late arrival of a relative. * These articles were the contributions of friends and those 56 THE Lf xt. BK, XII, played, a portion of them might be put into the grave; if they were comparatively few as displayed, they might all be put into it. 38. Parties hurrying to the mourning rites for a brother or cousin (whose burial had taken place) first went to the grave and afterwards to the house, selecting places at which to perform their wailing. If the deceased had (only) been an acquaintance, they (first) wailed in the apartment (where the coffin had been), and afterwards went to the grave. 39. A father (at the mourning rites) for any of his other sons did not pass the night in the shed outside (the middle door, as for his eldest son by his wife). 40. The brothers and cousins of a feudal prince wore the unhemmed sackcloth (in mourning for him). 41. In the five months’ mourning for one who had died in the lowest stage of immaturity, the sash was of bleached hemp from which the roots were not cut away. These were turned back and tucked in.
240. The brothers and cousins of a feudal prince wore the unhemmed sackcloth (in mourning for him). 41. In the five months’ mourning for one who had died in the lowest stage of immaturity, the sash was of bleached hemp from which the roots were not cut away. These were turned back and tucked in. 42. When the tablet of a wife was to be placed by that of her husband’s grandmother, if there were three (who could be so denominated), it was placed by that of her who was the mother of her husband’s father 2. 43. In the case of a wife dying while her husband prepared by the family. They were displayed inside the gate of the temple on the east of it when the body was being moved, and in front of the grave, on the east of the path leading to it. 1 Even though they might not be in the same state with him. 2 We must suppose that the grandfather had had three wives ; not at the same time, but married one after another’s death. Some suppose the three to be a mistake for two. ‘The mother of her husband’s father’ is simply ‘the nearest’ in the text. SECT. II. sanc FO usiAo xf. 57 was a Great officer, and his ceasing, after her death, to be of that rank ; if his tablet were placed (on his death) by that of his wife, the victim on the occasion was not changed (from that due to an ordinary officer). But if her husband (who had been an officer) became a Great officer after her death, then the victim at the placing of his tablet by hers was that due to a Great officer 1. 44. A son who was or would be his father’s successor did not wear mourning for his divorced mother. He did not wear such mourning, because one engaged in mourning rites could not offer sacrifice®. 45. When a wife did not preside at the mourning rites and yet carried the staff, it was when her mother-in-law was alive, and she did so for her husband. A mother carried the eleococca staff with its end cut square for the oldest son. A daughter, who was still in her apartment unmarried, carried a staff for her father or mother. If the relative superintending the rites did not carry the staff, then this one child did so? * We must suppose that the appointment of the husband, whether as officer or Great officer, had been so recent that there had been no time for any tablets of an elder generation to get into his ancestral temple. His wife’s had been the first to be placed in it. * That is, he might have to preside at the sacrifices in the ancestral temple of his own family, and would be incapacitated for doing so, if he were mourning for her. The reader should bear in mind that there were seven justifiable causes for the divorce of a wife, without her being guilty of infidelity, or any criminal act. * It is supposed there was no brother in the family to preside at the rites, and a relative of the same surname was called in to do so. But it was not in rule for him to carry the staff, and this daughter therefore did so, as if she had been a son. 58 THE Lf xf. BK. XIII.
3* It is supposed there was no brother in the family to preside at the rites, and a relative of the same surname was called in to do so. But it was not in rule for him to carry the staff, and this daughter therefore did so, as if she had been a son. 58 THE Lf xf. BK. XIII. 46. In the mourning for three months and five months, at the sacrifice of repose and the ending of the wailing, they wore the mourning cincture. After the interment, if. they did not immediately go to perform the sacrifice of repose, they all, even the presiding mourner, wore their caps; but when they came to the sacrifice of repose, ‘they all assumed the cincture. When they had put off the mourning for a relative, on the arrival of his interment, they resumed it; and when they came to the sacrifice of repose and the ending of the wailing, they put on the cincture. If they did not immediately perform the sacrifice, they put it off. When they had been burying at a distance, and were returning to wail, they put on their caps. On arriving at the suburbs, they put on the cincture, and came back to wail. 47. If the ruler came to condole with mourners, though it might not be the time for wearing the cincture, even the president of the rites assumed it, and did not allow the ends of his hempen girdle to hang loose. Even in the case of a visit from the ruler of another state, they assumed the cincture. The relatives all did so. 48. When they put off the mourning for one who had died prematurely, the rule was that at the (accompanying) sacrifice, the dress should be darkcoloured. When they put off the mourning for one fully grown, they wore their court robes, with the cap of white, plain, silk. 49. A son, who had hurried to the mourning rites of his father (from a distance), bound up his hair in the raised hall, bared his chest, descended to SECT. 11. sANG FO usiAo xf. 59 the court, and there performed his leaping. (The leaping over, he reascended), covered his chest, and put on his sash in an apartment on the east. If the rites were for his mother, he did not bind up his hair. He bared his chest, however, in the ‘hall, descended to the court, and went through his leaping. (Reascending then), he covered his chest, and put on the cincture in the apartment on the east. In the girdle (or the cincture), he proceeded to the appointed place, and completed the leaping. He then went out from the door (of the coffin-room), and went to (the mourning shed). The wailing commencing at death had by this time ceased. In three days he wailed five times, and thrice bared his chest for the leaping. 50. When an eldest son and his wife could not take the place hereafter of his parents, then, (in the event of her death), her mother-in-law wore for her (only) the five months’ mourning?.
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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