Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* These paragraphs about capping are not in the expurgated copy of the Li, and many commentators, especially Wang of Slihliang, would relegate them to Book XI. And they are not all easy to be understood. The capping was thrice repeated, and each time with a different cap. So much is clear, The names and forms of the caps in paragraph 3 have given rise to much speculation, from which I purposely abstain; nor do I clearly comprehend its relation to the threefold capping in the ceremony. 2 438 THE Li xf. BK. IX. sion to him. The father handed him a cup in the guests’ place (without receiving one in return). The capping showed that he had reached maturity. The using of three caps was to give greater importance (to the ceremony), and show its object more clearly. The giving the name of maturity in connexion with the ceremony was to show the reverence due to that name. 3. The wei-m4o was the fashion of A4u; the kang-fd, that of Yin; and the m4u-tui, that of the sovereigns of Hsiad. A4u used the pien; Yin, the hsii; and Hsié, the sh4u. The three dynasties all used the skin cap, with the skirt-of-white gathered up at the waist. 4. There were no observances peculiar to the capping (in the families) of Great officers, though there were (peculiar) marriage ceremonies. Anciently a man was fifty when he took the rank of a Great officer ; how should there have been peculiar ceremonies at his cappings? The peculiar ceremonies at the cappings as used by the princes arose in the end of the Hsia dynasty. 5. The eldest son of the son of Heaven by his proper queen (was capped only as) an ordinary officer. There was nowhere such a thing as being born noble. Princes received their appointments on thé hereditary principle, (to teach them) to imitate the virtue of their predecessors. Men received office and rank according to the degree of their virtue. There was the conferring of an honourable designation after death; but that is a modern institution. Anciently, there was no rank on birth, and no honorary title after death. . SECT. III. THE KIAO THEH SANG. 439 6. That which is most important in ceremonies is to understand the idea intended in them. While the idea is missed, the number of things and observances in them may be correctly exhibited, as that is the business of the officers of prayer and the recorders. Hence that may all be exhibited, but it is difficult to know the idea. The knowledge of that idea, and the reverent maintenance of it was the way by which the sons of Heaven secured the good government of the kingdom.
2Hence that may all be exhibited, but it is difficult to know the idea. The knowledge of that idea, and the reverent maintenance of it was the way by which the sons of Heaven secured the good government of the kingdom. 7. By the united action of heaven and earth all things spring up. Thus the ceremony of marriage is the beginning of a (line that shall last for a) myriad ages. The parties are of different surnames; thus those who are distant are brought together, and the separation (to be maintained between those who are of the same surname) is emphasised’. There must be sincerity in the marriage presents; and all communications (to the woman) must be good. She should be admonished to be upright and sincere. Faithfulness is requisite in all service of others, and faithfulness is (specially) the virtue of a wife. Once mated with her husband, all her life she will not change (her feeling of duty to him), and hence, when the husband dies she will not marry (again)*. 1 I do not see how Callery translates here :—‘ On rapproche ce qui était éloigné, et on unit ce qui était distinct. He says, however, in a note :—‘Ceci se rapporte 4 ]’antique loi, encore en vigueur, qui interdit le mariage entre personnes d’un méme nom, parce que lors méme qu'il n’existe entre elles aucune trace de parenté, il est possible qu’elles proviennent de la méme souche, et se trouvent ainsi sur la ligne directe, od les Chinois admettent une parenté sans fin,’ ? This brief sentence about a woman not marrying again is not 440 THE Li xt. BK. Ix, 8. The gentleman went in person to meet the bride, the man taking the initiative and not the woman,— according to the idea that regulates the relation between the strong and the weak (in all nature). It is according to this same idea that heaven takes precedence of earth, and the ruler of the subject. 9. Presents are interchanged before (the parties) see each other! ;—this reverence serving to illustrate the distinction (that should be observed between man and woman). When this distinction (between husband and wife) is exhibited, affection comes to prevail between father and son. When there is this affection, the idea of righteousness arises in the mind, and to this idea of righteousness succeeds (the observance of) ceremonies. Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts. 10. The bridegroom himself stands by (the carriage of the bride),and hands to her the strap (to assist her in mounting?),—showing his affection. Having
3Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts. 10. The bridegroom himself stands by (the carriage of the bride),and hands to her the strap (to assist her in mounting?),—showing his affection. Having in the expurgated copies. Callery, however, says upon it :—‘ Dans certains textes du Li £7, on trouve 4 la suite de ce passage une phrase qui restreint 4 la femme cette immutabilité perpétuelle dans le mariage. En effet, les lois Chinoises ont de tout temps permis a homme de se remarier aprés la mort de sa premitre femme, tandis que pour les veuves, les secondes noces ont toujours été plus ou moins flétries, ou par la loi, ou par l’usage.’ * Callery has for this:—‘ Les présents que porte I’époux dans ses visites.’” But the young people did not see each other till the day of the marriage. . ? On the ‘strap’ to help in mounting the carriage, see p. 45, etal. Callery has here ‘les rénes.’ The text would seem to say that the ‘bridegroom was himself driving, and handed the strap to help the other up; but that would have been contrary to all etiquette; | SECT. M1. THE KIAO THEH SANG. 441 that affection, he seeks to bring her near to him. It was by such reverence and affection for their wives that the ancient kings obtained the kingdom. In passing out from the great gate (of her father’s house), he precedes, and she follows, and with this the right relation between husband and wife commences. The woman follows (and obeys) the man :—in her youth, she follows her father and elder brother; when married, she follows her husband; when her husband is dead, she follows her son. ‘Man’ denotes supporter. A man by his wisdom should (be able to) lead others. 11. The dark-coloured cap, and the (preceding) fasting and vigil, (with which the bridegroom meets the bride, makes the ceremony like the service of) spiritual beings, and (the meeting of) the bright and developing and receding influences (in nature). The result of it will be to give the lord for the altars to the spirits of the land and grain, and the successors of the forefathers of the past;—is not the utmost reverence appropriate in it? Husband and wife ate together of the same victim,—thus declaring that they were of the same rank. Hence while the wife had (herself) no rank, she was held to be of the rank of her husband, and she took her seat according to the position belonging to him}. and they appear immediately, not sitting together, but following each other. 1 It is exceedingly difficult to construe this sentence, nor do the commentators give a translator much help. Rendering ad verbum, all that we have is this:—‘ The dark-coloured cap, self-purification (and) abstinence; spiritual beings, Yin (and) Yang.’ Aangs explanation is very brief:—‘ The dark-coloured cap (was) the dress in sacrificing. Yin (and) Yang mean husband and wife.’ I have 442 THE Lf xi. BK. IX.
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.
1* These paragraphs about capping are not in the expurgated copy of the Li, and many commentators, especially Wang of Slihliang, would relegate them to Book XI. And they are not all easy to be understood. The capping was thrice repeated, and each time with a different cap. So much is clear, The names and forms of the caps in paragraph 3 have given rise to much speculation, from which I purposely abstain; nor do I clearly comprehend its relation to the threefold capping in the ceremony. 2 438 THE Li xf. BK. IX. sion to him. The father handed him a cup in the guests’ place (without receiving one in return). The capping showed that he had reached maturity. The using of three caps was to give greater importance (to the ceremony), and show its object more clearly. The giving the name of maturity in connexion with the ceremony was to show the reverence due to that name. 3. The wei-m4o was the fashion of A4u; the kang-fd, that of Yin; and the m4u-tui, that of the sovereigns of Hsiad. A4u used the pien; Yin, the hsii; and Hsié, the sh4u. The three dynasties all used the skin cap, with the skirt-of-white gathered up at the waist. 4. There were no observances peculiar to the capping (in the families) of Great officers, though there were (peculiar) marriage ceremonies. Anciently a man was fifty when he took the rank of a Great officer ; how should there have been peculiar ceremonies at his cappings? The peculiar ceremonies at the cappings as used by the princes arose in the end of the Hsia dynasty. 5. The eldest son of the son of Heaven by his proper queen (was capped only as) an ordinary officer. There was nowhere such a thing as being born noble. Princes received their appointments on thé hereditary principle, (to teach them) to imitate the virtue of their predecessors. Men received office and rank according to the degree of their virtue. There was the conferring of an honourable designation after death; but that is a modern institution. Anciently, there was no rank on birth, and no honorary title after death. . SECT. III. THE KIAO THEH SANG. 439 6. That which is most important in ceremonies is to understand the idea intended in them. While the idea is missed, the number of things and observances in them may be correctly exhibited, as that is the business of the officers of prayer and the recorders. Hence that may all be exhibited, but it is difficult to know the idea. The knowledge of that idea, and the reverent maintenance of it was the way by which the sons of Heaven secured the good government of the kingdom.
2Hence that may all be exhibited, but it is difficult to know the idea. The knowledge of that idea, and the reverent maintenance of it was the way by which the sons of Heaven secured the good government of the kingdom. 7. By the united action of heaven and earth all things spring up. Thus the ceremony of marriage is the beginning of a (line that shall last for a) myriad ages. The parties are of different surnames; thus those who are distant are brought together, and the separation (to be maintained between those who are of the same surname) is emphasised’. There must be sincerity in the marriage presents; and all communications (to the woman) must be good. She should be admonished to be upright and sincere. Faithfulness is requisite in all service of others, and faithfulness is (specially) the virtue of a wife. Once mated with her husband, all her life she will not change (her feeling of duty to him), and hence, when the husband dies she will not marry (again)*. 1 I do not see how Callery translates here :—‘ On rapproche ce qui était éloigné, et on unit ce qui était distinct. He says, however, in a note :—‘Ceci se rapporte 4 ]’antique loi, encore en vigueur, qui interdit le mariage entre personnes d’un méme nom, parce que lors méme qu'il n’existe entre elles aucune trace de parenté, il est possible qu’elles proviennent de la méme souche, et se trouvent ainsi sur la ligne directe, od les Chinois admettent une parenté sans fin,’ ? This brief sentence about a woman not marrying again is not 440 THE Li xt. BK. Ix, 8. The gentleman went in person to meet the bride, the man taking the initiative and not the woman,— according to the idea that regulates the relation between the strong and the weak (in all nature). It is according to this same idea that heaven takes precedence of earth, and the ruler of the subject. 9. Presents are interchanged before (the parties) see each other! ;—this reverence serving to illustrate the distinction (that should be observed between man and woman). When this distinction (between husband and wife) is exhibited, affection comes to prevail between father and son. When there is this affection, the idea of righteousness arises in the mind, and to this idea of righteousness succeeds (the observance of) ceremonies. Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts. 10. The bridegroom himself stands by (the carriage of the bride),and hands to her the strap (to assist her in mounting?),—showing his affection. Having
3Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts. 10. The bridegroom himself stands by (the carriage of the bride),and hands to her the strap (to assist her in mounting?),—showing his affection. Having in the expurgated copies. Callery, however, says upon it :—‘ Dans certains textes du Li £7, on trouve 4 la suite de ce passage une phrase qui restreint 4 la femme cette immutabilité perpétuelle dans le mariage. En effet, les lois Chinoises ont de tout temps permis a homme de se remarier aprés la mort de sa premitre femme, tandis que pour les veuves, les secondes noces ont toujours été plus ou moins flétries, ou par la loi, ou par l’usage.’ * Callery has for this:—‘ Les présents que porte I’époux dans ses visites.’” But the young people did not see each other till the day of the marriage. . ? On the ‘strap’ to help in mounting the carriage, see p. 45, etal. Callery has here ‘les rénes.’ The text would seem to say that the ‘bridegroom was himself driving, and handed the strap to help the other up; but that would have been contrary to all etiquette; | SECT. M1. THE KIAO THEH SANG. 441 that affection, he seeks to bring her near to him. It was by such reverence and affection for their wives that the ancient kings obtained the kingdom. In passing out from the great gate (of her father’s house), he precedes, and she follows, and with this the right relation between husband and wife commences. The woman follows (and obeys) the man :—in her youth, she follows her father and elder brother; when married, she follows her husband; when her husband is dead, she follows her son. ‘Man’ denotes supporter. A man by his wisdom should (be able to) lead others. 11. The dark-coloured cap, and the (preceding) fasting and vigil, (with which the bridegroom meets the bride, makes the ceremony like the service of) spiritual beings, and (the meeting of) the bright and developing and receding influences (in nature). The result of it will be to give the lord for the altars to the spirits of the land and grain, and the successors of the forefathers of the past;—is not the utmost reverence appropriate in it? Husband and wife ate together of the same victim,—thus declaring that they were of the same rank. Hence while the wife had (herself) no rank, she was held to be of the rank of her husband, and she took her seat according to the position belonging to him}. and they appear immediately, not sitting together, but following each other. 1 It is exceedingly difficult to construe this sentence, nor do the commentators give a translator much help. Rendering ad verbum, all that we have is this:—‘ The dark-coloured cap, self-purification (and) abstinence; spiritual beings, Yin (and) Yang.’ Aangs explanation is very brief:—‘ The dark-coloured cap (was) the dress in sacrificing. Yin (and) Yang mean husband and wife.’ I have 442 THE Lf xi. BK. IX.
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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