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1、J. J. M. DE GROOTTHE RELIGIOUSSYSTEM OF CHINAVolume IIIDans le cadre de la collection: “Les classiques des sciences sociales”fonde et dirige par Jean-Marie Tremblay, http:/classiques.uqac.caUne collection dveloppe en collaboration avec la BibliothquePaul-mileBoulet de lUniversit du Qubec Chicoutimi.
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5、tilisation intellectuelle et personnelle et, en aucun cas, commerciale. Toute utilisation des fins commerciales des fichiers sur ce site est strictement interdite et toute rediffusion est galement strictement interdite.Laccs notre travail est libre et gratuit tous les utilisateurs. Cest notre missio
6、n.Jean-Marie Tremblay, sociologueFondateur et Prsident-directeur gnral,LES CLASSIQUES DES SCIENCES SOCIALES.Un document produit en version numrique par Pierre Palpant, collaborateur bnvole, Courriel: ppalpantuqac.ca partir de:The Religious System of China, its ancient forms, evolution, history and p
7、resent aspect. Manners, customs and social institutions connected therewith. par J. J. M. de GROOT (1854-1921), Ph. D. E. J. Brill, diteur, Leiden, Volume III, 1897, 640 pages, + illustrations. Rimpression par Literature House, Ltd, Taipei, 1964. Police de caractres utilise: Verdana, 10 et 9 points.
8、 Mise en page sur papier format Lettre (US letter), 8. 5x11Les repres bibliographiques sont en notes de fin de volume, sauf quelques rares complments, mentionns par le caractre *, disponibles dans le fichier pdf-image. dition complte le 10 novembre 2007 Chicoutimi, Qubec.Ouvrage numris grce lobligea
9、nce desArchives et de la Bibliothque asiatique desMissions trangres de Parishttp:/www.mepasie.orgC O N T E N T SBOOK I. DISPOSAL OF THE DEAD. PART III. THE GRAVE. ChapterX. Concerning the Custom of burying the Dead in the same Ground with their Ancestors: 1. On Family Graves. On Conveying the Dead t
10、o their Native Place for burial. 2. On burying the Souls of the Dead without their Bodies. XI. Of the Care bestowed by the People and the Authorities upon the Dead of Others: 1. Public Charity towards the Dead. 2. The proper Interment of the Dead is the Business of the Government. XII. Fung-shui: 1.
11、 Introductory Notice. 2. Fung-shui as regulated by High Grounds and Watercourses. 3. The History of Fung-shui. 4. The Professors of Fung-shui. The Influence of Fung-shui on Practical Life. XIII. On the Custom of Re-burying Bodies in other Graves. Urn Burials. XIV. Description of Tombs and Mausolea:
12、1. Concerning Graves of the Common People, the Nobility and the Mandarinate. 2. Inscriptions placed upon and in the Tombs. 3. The Mausolea of Princes of Imperial Lineage. 4. The Imperial Cemeteries of the Ming Dynasty. 5. The Burial Grounds of the Present Reigning Dynasty: The two Cemeteries in Peh-
13、chihli Province The three Mausolea in Manchuria. XV. On Graveyards and free Burial Grounds. Additional Chapter. On some exceptional Ways of Disposing of the Dead: 1. On the Custom of Throwing Away the Dead. 2. Water Burial. 3. Cremation. NotesP L A T E SXXII. (Frontispiece). Temple in the Mausoleum
14、of Ching Tsu of the Ming Dynasty. XXIII. Burial Ground near Amoy, with freshly plastered Graves.XXIV. Grave with a single Earthen Bank.XXV. Grave with a Bank of Masonry and one of Earth.XXVI. A Geomancers Compass.XXVII. A Tomb of the Sixteenth Century.XXVIII. Public Repository for Soul Tablets, cont
15、aining Bone Urn.XXIX. A Tomb in the Vicinity of Amoy.XXX. A Tomb with Stone Shed.XXXI. A Tomb built under the Ming Dynasty.XXXII. A Granite Tomb built under the Ming Dynasty, with Grave Trees.XXXIII. Tomb with Altar to the God of the Soil.XXXIV. A Mural Cave used as a Grave.XXXV. A Sepulchral Biogra
16、phy.XXXVI. Sepulchral Tablet of Stone with a square Pedestal.XXXVII. Tablet House of a Tomb.XXXVIII. Tablet House of the Mausoleum of an Imperial Prince.XXXIX. Sacrificial Furnace in the Mausoleum of the Emperor Ching Tsu.XL. Stone Decorative Gate at the Approach to the Ming Tombs.XLI. Tablet House
17、in the Avenue to the Ming Tombs.XLII. Tablet House, flanked by Columns, in the Avenue to the Ming Tombs.XLIII. Triple Gate in the Avenue to the Ming Tombs.XLIV. Marble Flight of Steps to an Imperial Temple.XLV. Interior of the Temple in Ching Tsu Mausoleum.XLVI. Gate behind the Temple in the Mausole
18、um of Ching Tsu.XLVII. Decorative Gate in an Imperial Mausoleum of the Ming Dynasty.XLVIII. The Soul Tower of Ching Tsus Tomb, with Altar in Front.XLIX. Ruins of the Soul Tower of Tai Tsus Mausoleum.L. South Entrance to the Fuh ling, and Decorative Gate at the Chao ling.LI. A Cemetery seen from the
19、Outside.LII. View of the Interior of a Cemetery.LIII. Cemetery with a large Grave for Bone Urns.F I G U R E S37. Stone Tablet on the Back of a Tortoise. 38. Specimen of a Roof resting on a Bracket Frieze.39. Sketch Plan of the Mausoleum of an Imperial Prince.40. Sketch Plan of the Mausoleum of Ching
20、 Tsu of the Ming Dynasty.41. Approximate Sketch of the Situation of the Ming Tombs and their Spirits Roads.42. Sketch Plan of the Mausoleum of Shi Tsungs Parents. XXII. Temple in the Mausoleum of Ching Tsu of the Ming Dynasty.CHAPTER XConcerning the custom of burying the dead in the same ground with
21、 their ancestors 1. On Family Graves. On conveying the Dead to theirNative Place for Burialp.829 The last chapter of the Second Volume on pp. 800 sqq. has acquainted our readers with an ancient Chinese custom, still prevalent, of burying deceased women in the same grave with their husbands. Seeing t
22、hat this custom is a natural outgrowth of the principle that a wife is the property of her husband and, in virtue thereof, ought to be placed in his tomb just like his other possessions, it is certainly not unnatural that it early became a custom in China to bury sons by the side of their parents, a
23、s being their property, and that the same rule was followed with regard to daughters, if the parental power over them had not been ceded, by marriage, to a husband, or a husbands parents. The simple conclusion is, that family graves must have been of common prevalence in the ancient Chinese Empire.
24、The custom of living together in clans, each composed of the descendants of one family, greatly favoured this state of things, naturally turning the burial ground of each settlement or village into one large family grave-yard. Our readers have been acquainted with this state of affairs in a few word
25、s on page 376. The Cheu li testifies to the correctness of our conclusion, as it states in a passage, reproduced by us on page 421, that royal families used to be buried in one common sepulchral ground, in which the graves were arranged in accordance p.830 with the rank and position of their occupan
26、ts and their place in the family hierarchy. The same work says that the common people too were buried in family grave-yards. The Great officer for the Graves has charge of the burial grounds of the whole State. He maps them out, sees that the inhabitants of the capital are buried on the same spot wh
27、ere the members of their own clan sleep, maintains the prohibitions enacted in regard of such clan-grounds, assigns the localities where they shall be laid out, determines the dimensions (of the graves) and the number (of trees to be planted thereon), and arranges that every clan has a cemetery of i
28、ts own. Whenever people contend for a burial ground, he hears the cause (and delivers judgment). At the head of the officials attached to his person, he makes tours of inspection around the borders of the burial grounds, and he dwells in a mansion situated between the grounds, in order to watch over
29、 them(101). Another passage says: The Chief Director of the People ensures rest and peace to all the people by means of six of their fundamental customs, the second of which is, that the graves of each clan are placed together(102). In the Li ki, we read that Ki Wu-tsz declared that burying more tha
30、n one person in a grave had only been in vogue since the time of the Prince of Cheu(103),who, as our readers know, was a brother of the first ruler of the Cheu dynasty. According to another passage in the same Classic, reproduced on page 262, the same Ki Wu-tsz, who lived contemporary with Confucius
31、, made the same assertion on another occasion, when the family Tu wished to bury a second person in a grave situated on his premises. But with all deference to the knowledge Ki Wu-tsz may have possessed of antiquity, we believe it safer to accept his statement with a little caution, the more so, as
32、it seems to stand quite alone in ancient Chinese literature. It is certain at any rate that the practice in question was of very common prevalence p.831 in the age of Cheu, some passages in the books warranting this. Apart from the above case of the family Tu, it is said that Confucius buried his fa
33、ther and mother in one grave (see page 663), and that the consort of king Chao Siang was placed in her husbands tomb some time after he had been buried therein (page 443). Besides, we have shown our readers by a special dissertation inserted on pp. 800 sqq. that burying deceased wives in the tombs o
34、f their pre-deceased husbands has been maintained in China as a custom from the most ancient historical times down to this day. The custom is confirmed at present by a popular device, borrowed from the Poh lu tung i, which runs: Burying husband and wife in one grave serves to consolidate conjugal du
35、ty(104). Down to this day, clan life and family life having undergone no change of any importance, the ancient method of burying the dead in family grave-yards or clan grave-grounds and of placing very near relations, especially husbands with their wives and concubines, in the same tomb, has probabl
36、y remained in vogue uninterruptedly. We read, for instance, in the Books of the Tang Dynasty that Tang Hiu-kung, a high officer who died in A. D. 712, spent several hundred thousands of his wealth to build a large grave-ground, in which all his kinsfolk in the five degrees of mourning were buried(10
37、5). Imperial mausolea of each dynasty, as printed data show, were generally separated from each other over one vast area, and every Son of Heaven could enjoy after his death the company of his consort proper and his concubines, whose corpses were interred in or near the precincts of his mausoleum, n
38、ay even under his own tumulus. This fact has been stated on pp. 443-445, and illustrated by some particulars. We have there shown that Imperial children too used to be buried in those mausoleum-grounds, and that this honour was granted even to distinguished ministers, the position of a servant of th
39、e Throne with respect to his sovereign being, in theory, little different from that of a son to his father (comp. page 508). In Chapter XIV it will be related that the mausolea of the sovereigns of the Ming dynasty and those of the House now reigning p.832 are laid out so as to form family grave-yar
40、ds, and that the sepulchres of princes and magnates contain within their precincts the tumuli of their descendants, arranged to the right and left. Burying their dead in a similar way is common among the people in the northern provinces, as may be seen from the illustration on page 375. And the grou
41、nds in which villages use to inter their dead are family-cemeteries, simply because each village-community is formed as a rule of persons only who, being supposed to be descended in the paternal line from one common ancestor, bear the same clan-name. In Fuhkien it is uncommon, though not at all quit
42、e out of fashion, to bury in such grounds more than one person in one grave. The chief reasons herefor will be given in Chapter XIV. The current editions of the Rituals for Family Life generally contain an appendix, stating how the tombs should be arranged in family grave-grounds. It is based on the
43、 instructions of one Chao Ki-ming, a scholar who lived under the Sung dynasty. As a rule, it is illustrated by a map. The Rituals for Family Life being the chief vademecum of the people for their domestic rites and ceremonies, we may assume that family grave-grounds certainly in most cases are laid
44、out in accordance with those instructions. Hence we must place them before our readers. The first dead person is to be buried with his head to the North, his wife on his right side, under the same tumulus; but should he have been married more than once, his first wife is placed on his left, the seco
45、nd on his right, the third again to the left, and so on. His sons, whether born of his wives or of his concubines, are likewise buried with their heads to the North, in front, on his left or principal side, and his grandsons on the right, each younger one a little further away from his grave. The gr
46、eat-grandsons and great-great-grandsons follow in similar order, respectively in front of the sons and the grandsons, as do succeeding generations, in regular order. Wives are buried at the sides of their husbands, with observance of the rule of arrangement in force for the first ancestor, and so ar
47、e the concubines who have given birth to sons; but their graves are placed a little backward, as a sign of their being of lower rank than the wives. Those who die before reaching puberty are to be buried behind the first or central grave, the boys on the left side of the dead man who rests therein,
48、and the unmarried maidens on his right. They are all to be placed with their heads to the South. Here too, p.833 the dead of the first generation lie nearest the central grave, those of the second generation follow next, and so on. They are not buried in the order of age, it being unreasonable, when a boy or girl dies, to keep open a place for his or her elder brother or s
