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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1After 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. During the mourning for one year, if before the burial one went to condole with another in the same district, he withdrew after he had wailed, without waiting for the rest of the proceedings. If condoling during the mourning for nine months, he waited to see the other proceedings, but did not take part in them. During the mourning for five months or three months, he waited to assist at the other proceedings, but did not take part in the (principal) ceremony ?. 1 That is, in putting down the offerings to the deceased. SECT. Il. PT. I. BA xi, 159 34. When one (was condoling with) another whom he had been accustomed to pass with a hasty step', (at the interment of his dead relative), he retired when the bier had passed out from the gate of the temple. If they had been on bowing terms, he retired when they had reached the station for wailing. If they had been in the habit of exchanging inquiries, he retired after the coffin was let down into the grave. If they had attended court together, he went back to the house with the other, and wailed with him. If they were intimate friends, he did not retire till after the sacrifice of Repose, and the placing of the spirittablet of the deceased in the shrine. 35. Condoling friends did not (merely) follow the principal mourner. Those who were forty (or less) held the ropes when the coffin was let down into the grave. Those of the same district who were fifty followed him back to the house and wailed ; and those who were forty waited till the grave was filled up. 36. During mourning, though the food might be bad, the mourner was required to satisfy his hunger with it. If for hunger he had to neglect anything, this was contrary to the rules. If he through satiety forgot his sorrow, that also was contrary to the rules. It was a distress to the wise men (who made the rules) to think that a mourner should not see or hear distinctly; should not walk correctly or be unconscious of his occasion for sorrow ; and therefore (they enjoined) that a mourner, when ill, should drink wine and eat flesh; that people of fifty should do nothing to bring on emaciation; that at sixty they should not be emaciated; that at seventy they should drink 1 This was a mark of respect. Compare Analects IX, 9, 160 THE Li xt. BK. XVIII. liquor and eat flesh:—all these rules were intended as preventives against death.
2Compare Analects IX, 9, 160 THE Li xt. BK. XVIII. liquor and eat flesh:—all these rules were intended as preventives against death. VY 37. If one, while in mourning, was invited by another to eat with him, he did not go while wearing the nine months’ mourning or that of a shorter period; if the burial had taken place, he might go to another party’s house. If that other party belonged to his relative circle, and wished him to eat with him, he might do so; if he did not belong to that circle, he did not eat with him. . vy 38. While wearing the mourning of nine months, one might eat vegetables and fruits, and drink water and congee, using no salt or cream. If he could not eat dry provisions, he might use salt or cream with them. . _ 39. Confucius said, ‘If a man have a sore on his V body, he should bathe. If he have a wound on his head, he should wash it. [fhe be ill, he should drink liquor and eat flesh. A superior man will not emaciate himself so as to be ill. If one die from such emaciation, a superior man will say of him that he has failed in the duty of a son.’ : y 40: Excepting when following the carriage with the bier to the grave, and returning from it, one was not seen on the road with the mourning cap, which was used instead of the ordinary one. , 41. During the course of mourning, from that worn for five months and more, the mourner did not wash his head or bathe, excepting for the sacrifice of Repose, the placing the spirit-tablet in the shrine, the assuming the dress of lien silk, and the sacrifice at the end of a year. --r 42, During mourning rites, when the sackcloth with the edges even was worn, after the burial, if one asked an interview with the mourner, he saw him, but SECT. I. PT. II. SA xt. 161 he himself did not ask to see any person. He might do so when wearing the mourning of five months. When wearing that for nine months, he did not carry the introductory present in his hand (when seeking an interview). It was only when wearing the mourning for a parent that the mourner did not avoid seeing any one, (even) while the tears were running from him. 43. A man while wearing the mourning for three years might execute any orders of government after the sacrifice at the end of a year. One mourning for a year, might do so when the wailing was ended ; one mourning for nine months, after the burial ; one mourning for five months or three, after the encoffining and dressing. 44. 3ang Shan asked 3ang-jze, saying, ‘In wailing for a parent, should one do so always in the same voice?’ The answer was, ‘When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?’ Part II.
344. 3ang Shan asked 3ang-jze, saying, ‘In wailing for a parent, should one do so always in the same voice?’ The answer was, ‘When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?’ Part II. 1. After the wailing was ended, there commenced the avoiding of certain names. (An officer) did not use the name of his (paternal) grandfather or grandmother, of his father’s brothers or uncles; of his father’s aunts or sisters. Father and son agreed in avoiding all these names. The names avoided by his mother the son avoided in the house. Those avoided by his wife he did not use when at her side. If among them there were names which had been borne by his own paternal great-grandfather or great-grand-uncles, he avoided them (in all places). [28] M 162 THE Li xt. BK. XVII. 2. When (the time for) capping (a young man) came during the time of the mourning rites, though they were those for a parent, the ceremony might be performed. After being capped in the proper place, the subject went in, wailed and leaped,—three times each bout, and then came out again. 3. At the end of the nine months’ mourning, it was allowable to cap a son or to marry a daughter. A father at the end of the five months’ mourning, might cap a son, or marry a daughter, or take a wife (for a son). Although one himself were occupied with the five months’ mourning, yet when he had ended the wailing, he might be capped, or take a wife. If it were the five months’ mourning for one who had died in the lowest degree of immaturity, he could not do so?. 4. Whenever one wore the cap of skin with a sackcloth band (in paying a visit of condolence), his upper garment of mourning had the large sleeves. 5. When the father was wearing mourning, a son, who lived in the same house with him, kept away from all music. When the mother was wearing it, the son might listen to music, but not play himself. When a wife was wearing it, the son, (her husband), did not play music by her side. When an occasion for the nine months’ mourning was about to occur, the lute and cithern were laid aside. If it were only an occasion for the five months’ mourning, music was not stopped. 6. When an aunt or sister died (leaving no son), if her husband (also) were dead, and there were no 1 This paragraph seems to me, as to many of the Chinese critics, irretrievably corrupt or defective. SECT. I. PT. Il. 8A xt. 163 brother or cousin in his relative circle, some other of her husband’s more distant relatives was employed to preside at her mourning rites. None of a wife’s relatives, however near, could preside at them. If no distant relative even of her husband could be found, then a neighbour, on the east or the west, was employed. If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, ‘One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.’
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.
1After 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. During the mourning for one year, if before the burial one went to condole with another in the same district, he withdrew after he had wailed, without waiting for the rest of the proceedings. If condoling during the mourning for nine months, he waited to see the other proceedings, but did not take part in them. During the mourning for five months or three months, he waited to assist at the other proceedings, but did not take part in the (principal) ceremony ?. 1 That is, in putting down the offerings to the deceased. SECT. Il. PT. I. BA xi, 159 34. When one (was condoling with) another whom he had been accustomed to pass with a hasty step', (at the interment of his dead relative), he retired when the bier had passed out from the gate of the temple. If they had been on bowing terms, he retired when they had reached the station for wailing. If they had been in the habit of exchanging inquiries, he retired after the coffin was let down into the grave. If they had attended court together, he went back to the house with the other, and wailed with him. If they were intimate friends, he did not retire till after the sacrifice of Repose, and the placing of the spirittablet of the deceased in the shrine. 35. Condoling friends did not (merely) follow the principal mourner. Those who were forty (or less) held the ropes when the coffin was let down into the grave. Those of the same district who were fifty followed him back to the house and wailed ; and those who were forty waited till the grave was filled up. 36. During mourning, though the food might be bad, the mourner was required to satisfy his hunger with it. If for hunger he had to neglect anything, this was contrary to the rules. If he through satiety forgot his sorrow, that also was contrary to the rules. It was a distress to the wise men (who made the rules) to think that a mourner should not see or hear distinctly; should not walk correctly or be unconscious of his occasion for sorrow ; and therefore (they enjoined) that a mourner, when ill, should drink wine and eat flesh; that people of fifty should do nothing to bring on emaciation; that at sixty they should not be emaciated; that at seventy they should drink 1 This was a mark of respect. Compare Analects IX, 9, 160 THE Li xt. BK. XVIII. liquor and eat flesh:—all these rules were intended as preventives against death.
2Compare Analects IX, 9, 160 THE Li xt. BK. XVIII. liquor and eat flesh:—all these rules were intended as preventives against death. VY 37. If one, while in mourning, was invited by another to eat with him, he did not go while wearing the nine months’ mourning or that of a shorter period; if the burial had taken place, he might go to another party’s house. If that other party belonged to his relative circle, and wished him to eat with him, he might do so; if he did not belong to that circle, he did not eat with him. . vy 38. While wearing the mourning of nine months, one might eat vegetables and fruits, and drink water and congee, using no salt or cream. If he could not eat dry provisions, he might use salt or cream with them. . _ 39. Confucius said, ‘If a man have a sore on his V body, he should bathe. If he have a wound on his head, he should wash it. [fhe be ill, he should drink liquor and eat flesh. A superior man will not emaciate himself so as to be ill. If one die from such emaciation, a superior man will say of him that he has failed in the duty of a son.’ : y 40: Excepting when following the carriage with the bier to the grave, and returning from it, one was not seen on the road with the mourning cap, which was used instead of the ordinary one. , 41. During the course of mourning, from that worn for five months and more, the mourner did not wash his head or bathe, excepting for the sacrifice of Repose, the placing the spirit-tablet in the shrine, the assuming the dress of lien silk, and the sacrifice at the end of a year. --r 42, During mourning rites, when the sackcloth with the edges even was worn, after the burial, if one asked an interview with the mourner, he saw him, but SECT. I. PT. II. SA xt. 161 he himself did not ask to see any person. He might do so when wearing the mourning of five months. When wearing that for nine months, he did not carry the introductory present in his hand (when seeking an interview). It was only when wearing the mourning for a parent that the mourner did not avoid seeing any one, (even) while the tears were running from him. 43. A man while wearing the mourning for three years might execute any orders of government after the sacrifice at the end of a year. One mourning for a year, might do so when the wailing was ended ; one mourning for nine months, after the burial ; one mourning for five months or three, after the encoffining and dressing. 44. 3ang Shan asked 3ang-jze, saying, ‘In wailing for a parent, should one do so always in the same voice?’ The answer was, ‘When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?’ Part II.
344. 3ang Shan asked 3ang-jze, saying, ‘In wailing for a parent, should one do so always in the same voice?’ The answer was, ‘When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?’ Part II. 1. After the wailing was ended, there commenced the avoiding of certain names. (An officer) did not use the name of his (paternal) grandfather or grandmother, of his father’s brothers or uncles; of his father’s aunts or sisters. Father and son agreed in avoiding all these names. The names avoided by his mother the son avoided in the house. Those avoided by his wife he did not use when at her side. If among them there were names which had been borne by his own paternal great-grandfather or great-grand-uncles, he avoided them (in all places). [28] M 162 THE Li xt. BK. XVII. 2. When (the time for) capping (a young man) came during the time of the mourning rites, though they were those for a parent, the ceremony might be performed. After being capped in the proper place, the subject went in, wailed and leaped,—three times each bout, and then came out again. 3. At the end of the nine months’ mourning, it was allowable to cap a son or to marry a daughter. A father at the end of the five months’ mourning, might cap a son, or marry a daughter, or take a wife (for a son). Although one himself were occupied with the five months’ mourning, yet when he had ended the wailing, he might be capped, or take a wife. If it were the five months’ mourning for one who had died in the lowest degree of immaturity, he could not do so?. 4. Whenever one wore the cap of skin with a sackcloth band (in paying a visit of condolence), his upper garment of mourning had the large sleeves. 5. When the father was wearing mourning, a son, who lived in the same house with him, kept away from all music. When the mother was wearing it, the son might listen to music, but not play himself. When a wife was wearing it, the son, (her husband), did not play music by her side. When an occasion for the nine months’ mourning was about to occur, the lute and cithern were laid aside. If it were only an occasion for the five months’ mourning, music was not stopped. 6. When an aunt or sister died (leaving no son), if her husband (also) were dead, and there were no 1 This paragraph seems to me, as to many of the Chinese critics, irretrievably corrupt or defective. SECT. I. PT. Il. 8A xt. 163 brother or cousin in his relative circle, some other of her husband’s more distant relatives was employed to preside at her mourning rites. None of a wife’s relatives, however near, could preside at them. If no distant relative even of her husband could be found, then a neighbour, on the east or the west, was employed. If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, ‘One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.’
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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