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I. The General Principle of "Pao Fu" (報服: the ritual code of wearing mourning dresses for reciprocative purposes) "Pao Fu" is the ritual code of wearing mourning dresses for reciprocative purposes between members of a family and their relatives according to the degrees of closeness in their kinship, that is if one member of a family group wears one type of mourning dress initially, then the reciprocator should choose the same type of it to wear for reciprocative purpose refering to the ritual code. Naturally this can not occur as a real situation because the reciprocator is not alive at the time when he/she has to wear a mourning dress for the reciprocative purpose, hence "Pao Fu" is ideal. In the volume "Sang Fu" (喪服: mourning dress) of "I Li," the following two ways of dressing between two members (namely, A and B) of a family group depending on their relationship are described: 1. A puts on one type of mourning dress for B first, then B puts on the same type for A. 2. A puts on one type of mourning dress for B first, then B reciprocates to A, and vice versa. In the second case above, a question is whether there is any rules to decide "A wears one for B first" or "B wears one for A first." Integrating many descriptions in the volume "Sang Fu," the writer concludes as follows: 1. A descendant wears one type of mourning dress for his/her ascendant first, and then the ascendant reciprocates to the descendant. The reversed cases are very uncommon. 2. "Pao Fu" can not be applied to the cases between lineal descendants and ascendants, and is only applicable to the cases between any two members in a collateral relation. 3. The cases in which any two of the same generation in a collateral relation wear the same type of mourning dresses are not applicable cases of "Pao Fu." 4. In a collateral relation "Pao Fu" is not only applicable to the cases between descendants and ascendants, but is also applicable to the cases like women leave from their parents' families to marry (in this case the levels of mourning dress are degraded one degree), or wives mourn for the losses of husbands' relatives (in this case the levels of mourning dress worn by the wives are also degraded one degree comparing to their husbands' levels if the relatives were ascendants), or the original levels of mourning dress are raised one degree considering the persons' respect and benefication. In many cases the most important factor in "Pao Fu" is the descendant-ascendant relation between any two members of his family group. II. Peculiar Questions of "Pao Fu" in Practice 1. In the chapter "Ssu Ma" (?麻: the mourning dresses worn to enter 3-month period of mourning), there is a description of ego's mourning dresses for his fffb and fffbw (=ego's great-grandfather's brothers and their wives), for those relatives' sons and their wives, and for those relatives' grandsons and their wives. But there is no description of the mourning dresses worn by those relatives for ego. Then a question will be whether they should wear the same types of mourning dress as ego wears for them. The answer to this question will be found from the fact that the dresses worn by ego for his bsss, fbsss and ffbsss are inferable from what ego wears for his sss, ss and s according to the code of mourning dresses for lateral descendants. 2. In the chapter "Ssu Ma" there is a description of ego (female)'s mourning dresses for her husband's ff and fm, and also the mourning dresses those relatives wear for ego. Then a question will be whether there is a clear description about the cases of her husband's mf and mm. The answer to this question will be found from the fact that ego's mourning dresses for her husband's mf and mm correspond to her husband's raised-level mourning dresses to show his respect to them. 3. The mourning dresses which a wife puts on for her husband's fb and fbw also correspond to her husband's raised level mourning dresses, and these husband's fb and fbw wear the same type of mourning dress as their bsw wears for them for reciprocative purpose. In this case a question will be why the dresses for bsw are more important than the ones for sw. The reason of this will be that fb and fbw can degrade the levels of mourning dress for their sand sw having a superiority to them, but can not do so for their bs and bsw. 4. A husband's fsi and si put on "Hsiao Kung Fu" (小功服: mourning dresses worn to enter 5-month period of mourning) for ego (female) who is their bsw and bw. Then a question will be whether these dresses are worn at unmarried status or married status. The answer to this question will be that the husband's fsi and si who are not married scarecely live with ego at home, hence these dresses are worn at married status. 5. In the chapter "Ta Kung" an important question about the description of "d who is married puts on dresses for her band bd, and they return" is why her band bd who is married put on the same type of mourning dresses for the b's si and the bd's fsi. This description should be understood that it intends to indicate specifically a case of when fsi and her bd leave from their family to get married, hence they mutually degrade the levels of mourning dresses only one degree, not two. 6. The importance of the description of "sons of high officials put on mourning dresses for fb, s, b, etc., and only sand d do not return" in the chapter "Pu Chang Chi" (不杖期 mourning dresses worn to enter 1-year period of mourning) is its connection with the description of " 'Shu' (庶: children borne by wives other than the chief wife) sons of high officials put on mourning dresses for their m and b" in the chapter "Ta Kung." In these cases the sons of high officials also have to be high officials to fulfill the conditions of being able to receive the "Pu Chang Chi."
広島文化女子短期大学の論文
1986-09-15

中国古代喪服運用上における報について

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広島文化女子短期大学 | 論文

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