Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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.’ 13. A superior man will not interfere with the mourning of other men to diminish it, nor will he do so with his own mourning". 14. Confucius said, ‘Shdo-lien and T4-lien demeaned themselves skilfully during their mourning (for their parents). During the (first) three days they were alert; for the (first) three months they manifested no weariness; for the (first) year they were full of grief; for the (whole) three years they were ? The Xh’ien-lung editors think paragraph 13 is out of place, and would place it farther on, after paragraph 43. 154 THE Lf xi. BK. XVIII. sorrowful. (And yet) they belonged to one of the rude tribes on the East? 15. During the three years of mourning (for his father), (a son) might speak, but did not discourse ; might reply, but did not ask questions. In the shed or the unplastered apartment he sat (alone), nobody with him. While occupying that apartment, unless there were some occasion for him to appear before his mother, he did not enter the door (of the house). On all occasions of wearing the sackcloth with its édges even, he occupied the unplastered apartment, and not the shed. To occupy the shed was the severest form in mourning. 16. (The grief) in mourning for a wife was like that for an uncle or aunt; that for a father’s sister or one’s own sister was like that for a cousin; that for any of the three classes of minors dying prematurely was as if they had been full-grown. 17. The mourning for parents is taken away (at the end of three years), (but only) its external symbols ; the mourning for brothers (at the end of one year), (and also) internally. 18, (The period of mourning) for a ruler’s mother or wife is the same as that for brothers. But (beyond) what appears in the countenance is this, that (in the latter case) the mourners do not eat and drink (as usual). 19. After a man has put off the mourning (for his father), if, when walking along the road, he sees one like (his father), his eyes look startled. If he hear one with the same name, his heart is agitated. 1 Sh4o-lien; see Analects XVIII, 8, 3, and ‘ Narratives of the School,’ Article 43. SECT. I. PT. I. SA xt. 155 In condoling with mourners on occasion of a death, and inquiring for one who is ill, there will be something in his face and distressed manner different from other men. He who is thus affected is fit to wear the three years’ mourning. So far as other mourning is concerned, he may walk right on (without anything)-having such an effect on him. 20. The sacrifice at the end of the second! year is signalized by the principal mourner putting off his mourning dress. The evening (before), he _ announces the time for it, and puts on his court
220. The sacrifice at the end of the second! year is signalized by the principal mourner putting off his mourning dress. The evening (before), he _ announces the time for it, and puts on his court robes, which he then wears at the sacrifice. 21. 3ze-yf said, ‘After the sacrifice at the end of the second year, although the mourner should not wear the cap of white silk, (occasions may occur when) he must do so*%. Afterwards he resumes the proper dress.’ 22. (At the mourning rites of an officer), if, when he had bared his breast, a Great officer arrived (on a visit of condolence), although he might be engaged in the leaping, he put a stop to it, and went to salute and bowtohim. Returning then, he resumed his leaping and completed it, after which he readjusted his dress and covered his breast. In the case of a visit from another officer, he went on with his leaping, completed it, readjusted his upper dress, and then went to salute and bow to him, without having occasion to resume and complete the leaping. 23. At the sacrifice of Repose for a Great officer of the highest grade, there were offered a boar anda 1 So, KASn K4o. * Such ag receiving the condolences of visitors on account of some other occasion of mourning. 156 THE Lf xf. BK. XVIII. ram; at the conclusion of the wailing, and at the placing of his spirit-tablet, there was, in addition, the bull. On the similar occasions for a Great officer of the lowest grade, there was in the first case a single victim, and in the others the boar and the ram. 24. In consulting the tortoise-shell about the burial and sacrifice of Repose, the style of the petition was as follows :—A son or grandson spoke of himself as ‘the sorrowing, (when divining about his father or grandfather); a husband (divining about his wife) said, ‘So and so for so and so;’ an elder brother about a younger brother, simply said, ‘So and so;’ a younger brother about an elder brother said, ‘ For my elder brother, so and so.’ 25. Anciently, noble and mean all carried staffs. (On one occasion) Shf-sun Wt-shd}, when going to court, saw a wheelwright put his staff through the nave of a wheel, and turn it round. After this (it was made a rule that) only men of rank should carry a staff. 26. (The custom of) making a hole in the napkin (covering the face of the dead) by which to introduce what was put into the mouth, was begun by Kungyang Kia ?. 27. What were the grave-clothes (contributed to the dead)? The object of them was to cover the body. From the enshrouding to the slighter dressing, they were not put on, and the figure of the body was seen. Therefore the corpse was first enshrouded, and afterwards came the grave-clothes. 28. Some one asked 3ang-jze, ‘After sending 1 A Great officer of LQ, about B.c. 500. ? We do not find anything about this man elsewhere. SECT. Il. PT. 1. 8A xt. 157
3Therefore the corpse was first enshrouded, and afterwards came the grave-clothes. 28. Some one asked 3ang-jze, ‘After sending 1 A Great officer of LQ, about B.c. 500. ? We do not find anything about this man elsewhere. SECT. Il. PT. 1. 8A xt. 157 away to the grave the offerings to the dead, we wrap up what remains ;—is this not like a man, after partaking of a meal, wrapping up what is left (to take with him)? Does a gentleman do such a thing ?’ 34ng-yze said, ‘Have you not seen what is done at a great feast? At a great feast, given by a Great officer, after all have partaken, he rolls up what is left on the stands for the three animals, and sends it to the lodgings of his guests. When a son treats his parents in this way as his (honoured) guests, it is an expression of his grief (for their loss). Have you, Sir, not seen what is done at a great feast?’ 29. ‘Excepting at men’s funeral rites, do they make such inquiries and present such gifts as they then do? At the three years’ mourning, the mourner bows to his visitors in the manner appropriate to the occasion; at the mourning of a shorter period, he salutes them in the usual way'.’ 30. During the three years’ mourning, if any one sent wine or flesh to the mourner, he received it after declining it thrice; he received it in his sackcloth and band. If it came from the ruler with a message from him, he did not presume to decline it;—he received it and presented it (in his ancestral temple). One occupied with such mourning did not send any gift, but when men sent gifts to him he received them. When engaged in the mourning rites for an uncle, cousin, or brother, and others of a shorter period, after the wailing was concluded, he might send gifts to others. 31. Hsien-gze said, ‘The pain occasioned by the * See vol. xxvii, pp. 122-3, paragraph 5. There is probably something wanting at the beginning of this paragraph. 158 THE Li xi. BK. XVIII, mourning for three years is like that of beheading ; that arising from the one year’s mourning, is like the stab from a sharp weapon.’ 32. During the one year’s mourning, in the eleventh month, they put on the dress of silk, which was called lien; in the thirteenth month they offered the hsiang sacrifice, and in the same month that called than ;—which concluded the mourning. During the mourning for three years, even though they had occasion to assume the dress proper for the nine months’ mourning, they did not go to condole (with the other mourners). From the feudal lords down to all officers, if they had occasion to dress and go to wail (for a relative newly deceased), they did so in the dress proper to the mourning for him. After putting on the lien silk, they paid visits of condolence. 33. When one was occupied with the nine months’ mourning, if the burial had been performed, he might go and condole with another mourner, retiring after he had wailed without waiting for any other part of the mourner’s proceedings.
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.
1The 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.’ 13. A superior man will not interfere with the mourning of other men to diminish it, nor will he do so with his own mourning". 14. Confucius said, ‘Shdo-lien and T4-lien demeaned themselves skilfully during their mourning (for their parents). During the (first) three days they were alert; for the (first) three months they manifested no weariness; for the (first) year they were full of grief; for the (whole) three years they were ? The Xh’ien-lung editors think paragraph 13 is out of place, and would place it farther on, after paragraph 43. 154 THE Lf xi. BK. XVIII. sorrowful. (And yet) they belonged to one of the rude tribes on the East? 15. During the three years of mourning (for his father), (a son) might speak, but did not discourse ; might reply, but did not ask questions. In the shed or the unplastered apartment he sat (alone), nobody with him. While occupying that apartment, unless there were some occasion for him to appear before his mother, he did not enter the door (of the house). On all occasions of wearing the sackcloth with its édges even, he occupied the unplastered apartment, and not the shed. To occupy the shed was the severest form in mourning. 16. (The grief) in mourning for a wife was like that for an uncle or aunt; that for a father’s sister or one’s own sister was like that for a cousin; that for any of the three classes of minors dying prematurely was as if they had been full-grown. 17. The mourning for parents is taken away (at the end of three years), (but only) its external symbols ; the mourning for brothers (at the end of one year), (and also) internally. 18, (The period of mourning) for a ruler’s mother or wife is the same as that for brothers. But (beyond) what appears in the countenance is this, that (in the latter case) the mourners do not eat and drink (as usual). 19. After a man has put off the mourning (for his father), if, when walking along the road, he sees one like (his father), his eyes look startled. If he hear one with the same name, his heart is agitated. 1 Sh4o-lien; see Analects XVIII, 8, 3, and ‘ Narratives of the School,’ Article 43. SECT. I. PT. I. SA xt. 155 In condoling with mourners on occasion of a death, and inquiring for one who is ill, there will be something in his face and distressed manner different from other men. He who is thus affected is fit to wear the three years’ mourning. So far as other mourning is concerned, he may walk right on (without anything)-having such an effect on him. 20. The sacrifice at the end of the second! year is signalized by the principal mourner putting off his mourning dress. The evening (before), he _ announces the time for it, and puts on his court
220. The sacrifice at the end of the second! year is signalized by the principal mourner putting off his mourning dress. The evening (before), he _ announces the time for it, and puts on his court robes, which he then wears at the sacrifice. 21. 3ze-yf said, ‘After the sacrifice at the end of the second year, although the mourner should not wear the cap of white silk, (occasions may occur when) he must do so*%. Afterwards he resumes the proper dress.’ 22. (At the mourning rites of an officer), if, when he had bared his breast, a Great officer arrived (on a visit of condolence), although he might be engaged in the leaping, he put a stop to it, and went to salute and bowtohim. Returning then, he resumed his leaping and completed it, after which he readjusted his dress and covered his breast. In the case of a visit from another officer, he went on with his leaping, completed it, readjusted his upper dress, and then went to salute and bow to him, without having occasion to resume and complete the leaping. 23. At the sacrifice of Repose for a Great officer of the highest grade, there were offered a boar anda 1 So, KASn K4o. * Such ag receiving the condolences of visitors on account of some other occasion of mourning. 156 THE Lf xf. BK. XVIII. ram; at the conclusion of the wailing, and at the placing of his spirit-tablet, there was, in addition, the bull. On the similar occasions for a Great officer of the lowest grade, there was in the first case a single victim, and in the others the boar and the ram. 24. In consulting the tortoise-shell about the burial and sacrifice of Repose, the style of the petition was as follows :—A son or grandson spoke of himself as ‘the sorrowing, (when divining about his father or grandfather); a husband (divining about his wife) said, ‘So and so for so and so;’ an elder brother about a younger brother, simply said, ‘So and so;’ a younger brother about an elder brother said, ‘ For my elder brother, so and so.’ 25. Anciently, noble and mean all carried staffs. (On one occasion) Shf-sun Wt-shd}, when going to court, saw a wheelwright put his staff through the nave of a wheel, and turn it round. After this (it was made a rule that) only men of rank should carry a staff. 26. (The custom of) making a hole in the napkin (covering the face of the dead) by which to introduce what was put into the mouth, was begun by Kungyang Kia ?. 27. What were the grave-clothes (contributed to the dead)? The object of them was to cover the body. From the enshrouding to the slighter dressing, they were not put on, and the figure of the body was seen. Therefore the corpse was first enshrouded, and afterwards came the grave-clothes. 28. Some one asked 3ang-jze, ‘After sending 1 A Great officer of LQ, about B.c. 500. ? We do not find anything about this man elsewhere. SECT. Il. PT. 1. 8A xt. 157
3Therefore the corpse was first enshrouded, and afterwards came the grave-clothes. 28. Some one asked 3ang-jze, ‘After sending 1 A Great officer of LQ, about B.c. 500. ? We do not find anything about this man elsewhere. SECT. Il. PT. 1. 8A xt. 157 away to the grave the offerings to the dead, we wrap up what remains ;—is this not like a man, after partaking of a meal, wrapping up what is left (to take with him)? Does a gentleman do such a thing ?’ 34ng-yze said, ‘Have you not seen what is done at a great feast? At a great feast, given by a Great officer, after all have partaken, he rolls up what is left on the stands for the three animals, and sends it to the lodgings of his guests. When a son treats his parents in this way as his (honoured) guests, it is an expression of his grief (for their loss). Have you, Sir, not seen what is done at a great feast?’ 29. ‘Excepting at men’s funeral rites, do they make such inquiries and present such gifts as they then do? At the three years’ mourning, the mourner bows to his visitors in the manner appropriate to the occasion; at the mourning of a shorter period, he salutes them in the usual way'.’ 30. During the three years’ mourning, if any one sent wine or flesh to the mourner, he received it after declining it thrice; he received it in his sackcloth and band. If it came from the ruler with a message from him, he did not presume to decline it;—he received it and presented it (in his ancestral temple). One occupied with such mourning did not send any gift, but when men sent gifts to him he received them. When engaged in the mourning rites for an uncle, cousin, or brother, and others of a shorter period, after the wailing was concluded, he might send gifts to others. 31. Hsien-gze said, ‘The pain occasioned by the * See vol. xxvii, pp. 122-3, paragraph 5. There is probably something wanting at the beginning of this paragraph. 158 THE Li xi. BK. XVIII, mourning for three years is like that of beheading ; that arising from the one year’s mourning, is like the stab from a sharp weapon.’ 32. During the one year’s mourning, in the eleventh month, they put on the dress of silk, which was called lien; in the thirteenth month they offered the hsiang sacrifice, and in the same month that called than ;—which concluded the mourning. During the mourning for three years, even though they had occasion to assume the dress proper for the nine months’ mourning, they did not go to condole (with the other mourners). From the feudal lords down to all officers, if they had occasion to dress and go to wail (for a relative newly deceased), they did so in the dress proper to the mourning for him. After putting on the lien silk, they paid visits of condolence. 33. When one was occupied with the nine months’ mourning, if the burial had been performed, he might go and condole with another mourner, retiring after he had wailed without waiting for any other part of the mourner’s proceedings.
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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