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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1BK, XVIII. demean myself as a visitor or guest, and I venture to decline doing as you request.’ The other then reported this reply, and returned, and told the messenger that the orphan firmly declined the honour which he proposed, and repeated the request that he would return to his place. The messenger repeated his reply, saying that he also firmly declined (to return to his place). The same message from the mourner was repeated, and the same reply to it, (after which) the mourner said, ‘ Since he thus firmly declines what I request, I will venture respectfully to comply with his wish.’ _ The messenger then stood on the west of the gate, and his attendants on his left, facing the west. The orphaned mourner descended by the steps on the east, and bowed to him, after which they both ascended and wailed, each of them leaping three times in response to each other. The messenger then went out, escorted by the mourner outside of the gate, who then bowed to him, with his forehead down to the ground. 36. When the ruler of a state had mourning rites in hand for a parent, (any officer who was mourning for a parent) did not dare to receive visits of condolence (from another state). 37. The female relatives of the exterior kept in their apartments; the servants spread the mats; the officer of prayer, who used the Shang forms, spread out the girdle, sash, and upper coverings; the officers washed their hands, standing on the north of the vessel ; they then removed the corpse to the place where it was to be dressed. When the dressing was finished, the major-domo reported it. The son then leant on the coffin and leaped. The wife with her SECT. I. PT. I. BA xi. 149 face to the east, also leant on it, kneeling ; and then she got up and leaped?. 38. There are three things in the mourning rites for an officer which agree with those used on the death of the son of Heaven:—the torches kept burning all night (when the coffin is to be conveyed to the grave); the employment of men to draw the carriage ; and the keeping of the road free from alt travellers on it. 1 See the twelfth paragraph in the second section of next Book. It appears here, with some alteration, by mistake. “— ae 150 THE Lf xf. BK, XVIII. Section II. Part I. 1, When a man was wearing mourning for his father, if his mother died before the period was completed, he put off the mourning for his father (and assumed that proper for his mother). He put on, however, the proper dress when sacrificial services required it; but when they were over 1, he returned to the mourning (for his mother). 2. When occasion occurred for wearing the mourning for uncles or cousins, if it arrived during the period of mourning for a parent, then the previous mourning was not laid aside, save when the sacrificial services in these cases required it to be so; and when they were finished, the mourning for a parent was resumed.
23. If during the three years’ mourning (there occurred also another three years’ mourning for the eldest son), then after the coarser girdle of the Kiung hemp had been assumed in the latter case, the sacrifices at the end of the first or second year’s mourning for a parent might be proceeded with. 4. When a grandfather had died, and his grandson also died before the sacrifices at the end of the first or second year had been performed, (his spirittablet) was still placed next to the grandfather's. 5. When a mourner, while the coffin was in the house, heard of the death of another relative at a 1 That is, the sacrifices regularly presented at the end of the first and second year from the death. The translation here and in the next three paragraphs, if it were from an Aryan or Semitic language, could not be said to be literal; but it correctly represents the ideas of the author. SECT. Il. PT. I. 8A xt. 15! distance, he went to another apartment and wailed for him. (Next day), he entered where the coffin was, and put down the offerings (to the deceased), after which he went out, changed his clothes, went to the other apartment, and repeated the ceremony of the day before. 6. When a Great officer or another officer was about to take part in a sacrifice at his ruler’s, if, after the inspection of the washing of the vessels to be used, his father or mother died, he still went to the sacrifice ; but took his place in a different apartment. After the sacrifice he put off his (sacrificial) dress, went outside the gate of the palace, wailed, and returned to his own house. In other respects he acted as he would have done in hurrying to the mourning rites. If the parent’s death took place before the inspection of the washing, he sent a messenger to inform the ruler of his position; and when he returned, proceeded to wail (for his deceased parent). When the death that occurred was that of an uncle, aunt, or cousin, if he had received the previous notice to fast, he went to the sacrifice; and when it was over, he went out at the ruler’s gate, put off his (sacrificial) dress, and returned to his own house. In other respects he acted as if he had been hurrying to the mourning rites. If the deceased relative lived under the same roof with him, he took up his residence in other apartments}. 1 The Khien-lung editors doubt the genuineness of this last sentence. A commissioned officer, they say, and much more a Great officer, occupied his own residence, and had left the family at home; and they fail to see how the condition supposed could have existed. 152 THE Lf xi. BK, XVIII.
31 The Khien-lung editors doubt the genuineness of this last sentence. A commissioned officer, they say, and much more a Great officer, occupied his own residence, and had left the family at home; and they fail to see how the condition supposed could have existed. 152 THE Lf xi. BK, XVIII. 7. 3ang-sze asked, ‘When a high minister or Great officer is about to act the part of the personator of the dead at a sacrifice by his ruler, and has received instructions to pass the night previous in solemn vigil, if there occur in his own family occasion for him to wear the robe of hemmed sackcloth, what is he todo?’ Confucius said, ‘ The rule is for him to leave his own house, and lodge in the ruler’s palace till the service (for the ruler) is accomplished.’ 8. Confucius said, ‘When the personator of the dead comes forth in his leathern cap, or that with the square top, ministers, Great officers, and other officers, all should descend from their carriages when he passes. He should bow forward to them, and he should (also) have people going before him (to notify his approach, that people may get out of the way’). 9. During the mourning rites for a parent, when the occasion for one of the sacrifices was at hand, if a death occurred in the family of a brother or cousin, the sacrifice was postponed till the burial of the dead had taken place. If the cousin or brother were an inmate of the same palace with himself, although the death were that of a servant or concubine, the party postponed his sacrifice in this way. At the sacrifice the mourner went up and descended the steps with only one foot on each, all assisting him, doing the same. They did so even for the sacrifice of Repose, and to put the spirit-tablet in its place. 10. From the feudal rulers down to all officers, at the sacrifice at the end of the first year’s mourning * See vol. xxvii, page 341, paragraph 26, which is here repeated. SECT. I. PT. 1. BSA xt. 153 for a parent, when the chief mourner took the cup offered to him by the chief among the visitors, he raised it to his teeth, while the visitors, brothers, and cousins all sipped the cups presented to them. After the sacrifice at the end of the second year, the chief mourner might sip his cup, while all the visitors, brothers, and cousins might drink off their cups. 11. The attendants at the sacrifices during the funeral rites give notice to the visitors to present the offerings, of which, however, they did not afterwards partake. 12. 3ze-kung asked about the rites of mourning (for parents), and the Master said, ‘Reverence is the most important thing ; grief is next to it; and emaciation is the last. The face should wear the appearance of the inward feeling, and the demeanour and carriage should be in accordance with the dress.’ He begged to ask about the mourning for a brother, and the Master said, ‘The rites of mourning for a brother are to be found in the tablets where they are written.’
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.
1BK, XVIII. demean myself as a visitor or guest, and I venture to decline doing as you request.’ The other then reported this reply, and returned, and told the messenger that the orphan firmly declined the honour which he proposed, and repeated the request that he would return to his place. The messenger repeated his reply, saying that he also firmly declined (to return to his place). The same message from the mourner was repeated, and the same reply to it, (after which) the mourner said, ‘ Since he thus firmly declines what I request, I will venture respectfully to comply with his wish.’ _ The messenger then stood on the west of the gate, and his attendants on his left, facing the west. The orphaned mourner descended by the steps on the east, and bowed to him, after which they both ascended and wailed, each of them leaping three times in response to each other. The messenger then went out, escorted by the mourner outside of the gate, who then bowed to him, with his forehead down to the ground. 36. When the ruler of a state had mourning rites in hand for a parent, (any officer who was mourning for a parent) did not dare to receive visits of condolence (from another state). 37. The female relatives of the exterior kept in their apartments; the servants spread the mats; the officer of prayer, who used the Shang forms, spread out the girdle, sash, and upper coverings; the officers washed their hands, standing on the north of the vessel ; they then removed the corpse to the place where it was to be dressed. When the dressing was finished, the major-domo reported it. The son then leant on the coffin and leaped. The wife with her SECT. I. PT. I. BA xi. 149 face to the east, also leant on it, kneeling ; and then she got up and leaped?. 38. There are three things in the mourning rites for an officer which agree with those used on the death of the son of Heaven:—the torches kept burning all night (when the coffin is to be conveyed to the grave); the employment of men to draw the carriage ; and the keeping of the road free from alt travellers on it. 1 See the twelfth paragraph in the second section of next Book. It appears here, with some alteration, by mistake. “— ae 150 THE Lf xf. BK, XVIII. Section II. Part I. 1, When a man was wearing mourning for his father, if his mother died before the period was completed, he put off the mourning for his father (and assumed that proper for his mother). He put on, however, the proper dress when sacrificial services required it; but when they were over 1, he returned to the mourning (for his mother). 2. When occasion occurred for wearing the mourning for uncles or cousins, if it arrived during the period of mourning for a parent, then the previous mourning was not laid aside, save when the sacrificial services in these cases required it to be so; and when they were finished, the mourning for a parent was resumed.
23. If during the three years’ mourning (there occurred also another three years’ mourning for the eldest son), then after the coarser girdle of the Kiung hemp had been assumed in the latter case, the sacrifices at the end of the first or second year’s mourning for a parent might be proceeded with. 4. When a grandfather had died, and his grandson also died before the sacrifices at the end of the first or second year had been performed, (his spirittablet) was still placed next to the grandfather's. 5. When a mourner, while the coffin was in the house, heard of the death of another relative at a 1 That is, the sacrifices regularly presented at the end of the first and second year from the death. The translation here and in the next three paragraphs, if it were from an Aryan or Semitic language, could not be said to be literal; but it correctly represents the ideas of the author. SECT. Il. PT. I. 8A xt. 15! distance, he went to another apartment and wailed for him. (Next day), he entered where the coffin was, and put down the offerings (to the deceased), after which he went out, changed his clothes, went to the other apartment, and repeated the ceremony of the day before. 6. When a Great officer or another officer was about to take part in a sacrifice at his ruler’s, if, after the inspection of the washing of the vessels to be used, his father or mother died, he still went to the sacrifice ; but took his place in a different apartment. After the sacrifice he put off his (sacrificial) dress, went outside the gate of the palace, wailed, and returned to his own house. In other respects he acted as he would have done in hurrying to the mourning rites. If the parent’s death took place before the inspection of the washing, he sent a messenger to inform the ruler of his position; and when he returned, proceeded to wail (for his deceased parent). When the death that occurred was that of an uncle, aunt, or cousin, if he had received the previous notice to fast, he went to the sacrifice; and when it was over, he went out at the ruler’s gate, put off his (sacrificial) dress, and returned to his own house. In other respects he acted as if he had been hurrying to the mourning rites. If the deceased relative lived under the same roof with him, he took up his residence in other apartments}. 1 The Khien-lung editors doubt the genuineness of this last sentence. A commissioned officer, they say, and much more a Great officer, occupied his own residence, and had left the family at home; and they fail to see how the condition supposed could have existed. 152 THE Lf xi. BK, XVIII.
31 The Khien-lung editors doubt the genuineness of this last sentence. A commissioned officer, they say, and much more a Great officer, occupied his own residence, and had left the family at home; and they fail to see how the condition supposed could have existed. 152 THE Lf xi. BK, XVIII. 7. 3ang-sze asked, ‘When a high minister or Great officer is about to act the part of the personator of the dead at a sacrifice by his ruler, and has received instructions to pass the night previous in solemn vigil, if there occur in his own family occasion for him to wear the robe of hemmed sackcloth, what is he todo?’ Confucius said, ‘ The rule is for him to leave his own house, and lodge in the ruler’s palace till the service (for the ruler) is accomplished.’ 8. Confucius said, ‘When the personator of the dead comes forth in his leathern cap, or that with the square top, ministers, Great officers, and other officers, all should descend from their carriages when he passes. He should bow forward to them, and he should (also) have people going before him (to notify his approach, that people may get out of the way’). 9. During the mourning rites for a parent, when the occasion for one of the sacrifices was at hand, if a death occurred in the family of a brother or cousin, the sacrifice was postponed till the burial of the dead had taken place. If the cousin or brother were an inmate of the same palace with himself, although the death were that of a servant or concubine, the party postponed his sacrifice in this way. At the sacrifice the mourner went up and descended the steps with only one foot on each, all assisting him, doing the same. They did so even for the sacrifice of Repose, and to put the spirit-tablet in its place. 10. From the feudal rulers down to all officers, at the sacrifice at the end of the first year’s mourning * See vol. xxvii, page 341, paragraph 26, which is here repeated. SECT. I. PT. 1. BSA xt. 153 for a parent, when the chief mourner took the cup offered to him by the chief among the visitors, he raised it to his teeth, while the visitors, brothers, and cousins all sipped the cups presented to them. After the sacrifice at the end of the second year, the chief mourner might sip his cup, while all the visitors, brothers, and cousins might drink off their cups. 11. The attendants at the sacrifices during the funeral rites give notice to the visitors to present the offerings, of which, however, they did not afterwards partake. 12. 3ze-kung asked about the rites of mourning (for parents), and the Master said, ‘Reverence is the most important thing ; grief is next to it; and emaciation is the last. The face should wear the appearance of the inward feeling, and the demeanour and carriage should be in accordance with the dress.’ He begged to ask about the mourning for a brother, and the Master said, ‘The rites of mourning for a brother are to be found in the tablets where they are written.’
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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