Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the announcement of thedeath of an ordinary officer to the same parties, it was made in the same style, only that ‘So and so has died,’ was employed in all the cases. 7. A Great officer had his place in the lodgings about the palace, till the end of the mourning rites (for a ruler), while another officer returned to his home on the completion of a year. An ordinary officer had his place in the same lodgings. A Great officer occupied the mourning shed; another officer, the unplastered apartment}. 8. In the mourning for a cousin, either paternal or maternal, who had not attained to the rank ofa Great officer, a Great officer wore the mourning appropriate 1 Two places of lodging about the palace are mentioned here :-— the mourning shed, and the unpkastered apartment. Both these appear to have been in the courtyard, outside the palace itself; the former, a hut, formed by trees and branches of trees, placed against the wall on the east, with the most slender provision for accommodation and comfort ; the latter, an apartment in some other place, made of unburnt bricks, and unplastered, more commodious, but nearly as destitute of comfort. In the former, the chief mourners ‘afflicted themselves,’ while those whose mourning was not so intense occupied the other. The ordinary officer, who returned home at the end of a year, is supposed to have had his charge in some town at a distance from court, where his presence could no longer be dispensed with; and the other, who occupies the unplastered apartment to the end of the rites, to have been employed at the court. SECT. 1. PT. Ie SA KI. 135 for an ordinary officer; and an ordinary officer, in mourning similarly for a cousin on either side who had been a Great officer, wore the same mourning. 9. The son of a Great officer by his wife proper wore the mourning appropriate for a Great officer. 10. The son of a Great officer by any other member of his harem, who was himself a Great officer, wore for his father or mother the mourning of a Great officer; but his place was only the same as that of a son by the proper wife who was not a Great officer. 11. When the son of an ordinary officer had become a Great officer, his parents could not preside at his mourning rites. They made his son do so; and if he had no son, they appointed some one to perform that part, and be the representative of the deceased. 12. When they were divining by the tortoise-shell about the grave and the day of interment of a Great officer, the officer superintending (the operation) wore an upper robe of sackcloth, with (strips of) coarser cloth (across the chest), and a girdle of the same and the usual mourning shoes. His cap was of black material, without any fringe. The diviner wore a skin cap. 13. If the stalks were employed, then the manipulator wore a cap of plain silk, and the long robe. The reader of the result wore his court robes.
2His cap was of black material, without any fringe. The diviner wore a skin cap. 13. If the stalks were employed, then the manipulator wore a cap of plain silk, and the long robe. The reader of the result wore his court robes. 14. At the mourning rites for a Great officer (preparatory to the interment), the horses were brought out. The man who brought them wailed, stamped, and went out. After this (the son) folded up the offerings, and read the list (of the gifts that had been sent). 136 THE Lf xi. BK. XVII 15. At the mourning rites for a Great officer, one from the department of the chief superintendent of the ancestral temple assisted (the presiding mourner), and one from that of the assistant superintendent put the question to the tortoise-shell, which was then manipulated in the proper form by the diviner. 16. In calling back (the soul of) a feudal lord, they used the robe which had first been conferred on him, with the cap and corresponding robes, varying according to the order of his nobility. 17. (In calling back the soul of) a friend’s wife, they used the black upper robe with a purple border, or that with pheasants embroidered on it in various colours ; both of them lined with white crape. 18. (In calling back that of) the wife of a high noble, they used the upper robe of light green, worn on her first appointment to that position, and lined with white crape; (in calling back that of the wife of) a Great officer of the lowest grade, the upper robe of plain white. (The souls of other wives were called back) by parties with the same robe as in the case of an ordinary officer. 19. In the calling back, they stood (with their faces to the north), inclining to the west 1. 20. (To the pall over the coffin of a Great officer) there was not attached the (curtain of) yellow silk with pheasants on it, descending below the (bamboo) catch for water. 21. (The tablet of a grandson who had been) a Great officer was placed (in the shrine of his grandfather who had (only) been an officer ; but not if he ’ Paragraph 18 in the ordinary editions is before 16. The tablets must have been confused, and were, perhaps, defective. SECT. I. PT. I. ; SA Ki. 137 had only been an officer, and the grandfather a Great officer. In that case, the tablet was placed in the shrine of a brother of the grandfather (who had only been an officer). If there were no such brother, (it was placed in the shrine of their high ancestor), according to the regular order of relationship. Even if his grand-parents were alive, it was so.
3In that case, the tablet was placed in the shrine of a brother of the grandfather (who had only been an officer). If there were no such brother, (it was placed in the shrine of their high ancestor), according to the regular order of relationship. Even if his grand-parents were alive, it was so. 22. The (tablet of a) wife was placed after that of the wife (of the principal of the shrine), in which her husband's tablet was placed. If there had been no such wife, it was placed in the shrine of the wife of the high ancestor, according to the regular order of relationship. The (tablet of a) concubine was placed in the shrine of her husband’s grandmother (concubine). If there had been no such concubine, then (it was placed in that of the concubine of the high ancestor) according to the regular order of relationship. 23. (The tablet of) an unmarried son was placed in the shrine of his grandfather, and was used at sacrifices. That of an unmarried daughter was placed in the shrine of her grandmother, but was not used at sacrifices. The (tablet of) the son of a ruler was placed in the shrine of (one of) the sons (of his grandfather), that grandfather having also been a ruler. 24. When a ruler died, his eldest son was simply styled son (for that year), but he was treated (by other rulers) as the ruler. 25. If one, after wearing for a year the mourning and cap proper to the three years for a parent, met with the death of a relative for whom he had to wear the mourning of nine months, he changed it for the hempen-cloth proper to the nine months; but he did not change the staff and shoes. 138 THE Li xt. BK. XVIII. 26. In mourning for a parent, (after a year) the sackcloth of the nine months’ mourning is preferred; put if there occurred the placing in its shrine of the tablet of a brother who had died prematurely, the cap and other mourning worn during that first year was worn in doing so. The youth who had died prematurely was called ‘The Bright Lad,’ and (the mourner said), ‘My so and so,’ without naming him. This was treating him with reference to his being in the spirit-state. 27. In the case of brothers living in different houses, when one first heard of the death of another, he might reply to the messenger simply with a wail. His first step then was to put on the sackcloth, and the girdle with dishevelled edges. If, before he had put on the sackcloth, he hurried off to the mourning rites, and the presiding mourner had not yet adjusted his head-band and girdle, in the case of the deceased being one for whom he had to mourn for five months, he completed that term along with the presiding mourner. If nine months were due to the deceased, he included the time that had elapsed since he assumed the sackcloth and girdle.
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.
1In the announcement of thedeath of an ordinary officer to the same parties, it was made in the same style, only that ‘So and so has died,’ was employed in all the cases. 7. A Great officer had his place in the lodgings about the palace, till the end of the mourning rites (for a ruler), while another officer returned to his home on the completion of a year. An ordinary officer had his place in the same lodgings. A Great officer occupied the mourning shed; another officer, the unplastered apartment}. 8. In the mourning for a cousin, either paternal or maternal, who had not attained to the rank ofa Great officer, a Great officer wore the mourning appropriate 1 Two places of lodging about the palace are mentioned here :-— the mourning shed, and the unpkastered apartment. Both these appear to have been in the courtyard, outside the palace itself; the former, a hut, formed by trees and branches of trees, placed against the wall on the east, with the most slender provision for accommodation and comfort ; the latter, an apartment in some other place, made of unburnt bricks, and unplastered, more commodious, but nearly as destitute of comfort. In the former, the chief mourners ‘afflicted themselves,’ while those whose mourning was not so intense occupied the other. The ordinary officer, who returned home at the end of a year, is supposed to have had his charge in some town at a distance from court, where his presence could no longer be dispensed with; and the other, who occupies the unplastered apartment to the end of the rites, to have been employed at the court. SECT. 1. PT. Ie SA KI. 135 for an ordinary officer; and an ordinary officer, in mourning similarly for a cousin on either side who had been a Great officer, wore the same mourning. 9. The son of a Great officer by his wife proper wore the mourning appropriate for a Great officer. 10. The son of a Great officer by any other member of his harem, who was himself a Great officer, wore for his father or mother the mourning of a Great officer; but his place was only the same as that of a son by the proper wife who was not a Great officer. 11. When the son of an ordinary officer had become a Great officer, his parents could not preside at his mourning rites. They made his son do so; and if he had no son, they appointed some one to perform that part, and be the representative of the deceased. 12. When they were divining by the tortoise-shell about the grave and the day of interment of a Great officer, the officer superintending (the operation) wore an upper robe of sackcloth, with (strips of) coarser cloth (across the chest), and a girdle of the same and the usual mourning shoes. His cap was of black material, without any fringe. The diviner wore a skin cap. 13. If the stalks were employed, then the manipulator wore a cap of plain silk, and the long robe. The reader of the result wore his court robes.
2His cap was of black material, without any fringe. The diviner wore a skin cap. 13. If the stalks were employed, then the manipulator wore a cap of plain silk, and the long robe. The reader of the result wore his court robes. 14. At the mourning rites for a Great officer (preparatory to the interment), the horses were brought out. The man who brought them wailed, stamped, and went out. After this (the son) folded up the offerings, and read the list (of the gifts that had been sent). 136 THE Lf xi. BK. XVII 15. At the mourning rites for a Great officer, one from the department of the chief superintendent of the ancestral temple assisted (the presiding mourner), and one from that of the assistant superintendent put the question to the tortoise-shell, which was then manipulated in the proper form by the diviner. 16. In calling back (the soul of) a feudal lord, they used the robe which had first been conferred on him, with the cap and corresponding robes, varying according to the order of his nobility. 17. (In calling back the soul of) a friend’s wife, they used the black upper robe with a purple border, or that with pheasants embroidered on it in various colours ; both of them lined with white crape. 18. (In calling back that of) the wife of a high noble, they used the upper robe of light green, worn on her first appointment to that position, and lined with white crape; (in calling back that of the wife of) a Great officer of the lowest grade, the upper robe of plain white. (The souls of other wives were called back) by parties with the same robe as in the case of an ordinary officer. 19. In the calling back, they stood (with their faces to the north), inclining to the west 1. 20. (To the pall over the coffin of a Great officer) there was not attached the (curtain of) yellow silk with pheasants on it, descending below the (bamboo) catch for water. 21. (The tablet of a grandson who had been) a Great officer was placed (in the shrine of his grandfather who had (only) been an officer ; but not if he ’ Paragraph 18 in the ordinary editions is before 16. The tablets must have been confused, and were, perhaps, defective. SECT. I. PT. I. ; SA Ki. 137 had only been an officer, and the grandfather a Great officer. In that case, the tablet was placed in the shrine of a brother of the grandfather (who had only been an officer). If there were no such brother, (it was placed in the shrine of their high ancestor), according to the regular order of relationship. Even if his grand-parents were alive, it was so.
3In that case, the tablet was placed in the shrine of a brother of the grandfather (who had only been an officer). If there were no such brother, (it was placed in the shrine of their high ancestor), according to the regular order of relationship. Even if his grand-parents were alive, it was so. 22. The (tablet of a) wife was placed after that of the wife (of the principal of the shrine), in which her husband's tablet was placed. If there had been no such wife, it was placed in the shrine of the wife of the high ancestor, according to the regular order of relationship. The (tablet of a) concubine was placed in the shrine of her husband’s grandmother (concubine). If there had been no such concubine, then (it was placed in that of the concubine of the high ancestor) according to the regular order of relationship. 23. (The tablet of) an unmarried son was placed in the shrine of his grandfather, and was used at sacrifices. That of an unmarried daughter was placed in the shrine of her grandmother, but was not used at sacrifices. The (tablet of) the son of a ruler was placed in the shrine of (one of) the sons (of his grandfather), that grandfather having also been a ruler. 24. When a ruler died, his eldest son was simply styled son (for that year), but he was treated (by other rulers) as the ruler. 25. If one, after wearing for a year the mourning and cap proper to the three years for a parent, met with the death of a relative for whom he had to wear the mourning of nine months, he changed it for the hempen-cloth proper to the nine months; but he did not change the staff and shoes. 138 THE Li xt. BK. XVIII. 26. In mourning for a parent, (after a year) the sackcloth of the nine months’ mourning is preferred; put if there occurred the placing in its shrine of the tablet of a brother who had died prematurely, the cap and other mourning worn during that first year was worn in doing so. The youth who had died prematurely was called ‘The Bright Lad,’ and (the mourner said), ‘My so and so,’ without naming him. This was treating him with reference to his being in the spirit-state. 27. In the case of brothers living in different houses, when one first heard of the death of another, he might reply to the messenger simply with a wail. His first step then was to put on the sackcloth, and the girdle with dishevelled edges. If, before he had put on the sackcloth, he hurried off to the mourning rites, and the presiding mourner had not yet adjusted his head-band and girdle, in the case of the deceased being one for whom he had to mourn for five months, he completed that term along with the presiding mourner. If nine months were due to the deceased, he included the time that had elapsed since he assumed the sackcloth and girdle.
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.