Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one. 25. The flesh of the victim might be presented raw and as a whole, or cut up in pieces, or sodden, or thoroughly cooked; but how could they know whether the spirit enjoyed it? The sacrificer simply showed his reverence to the utmost of his power. 26. (When the representative of the departed) had made the libation with the £i4 cup, or the horn, (the sacrificer) was told (to bow to him) and put him at ease. Anciently, the representative stood when nothing was being done; when anything was being done, he sat. He personated the spirit; the officer of prayer was the medium of communication between him and the sacrificer. 27. In straining (the new liquor) for the cup, they used the white (m4o) grass and obtained a clear cup. The liquor beginning to clear itself was further clarified by means of pure liquor. The juice SECT. III. THE KIAO THEH SANG. 447 obtained by boiling aromatics (with the extract of millet) was clarified by mingling with it the liquor which had begun to clear itself :—in the same way as old and strong spirits are qualified by the brilliantly pure liquor or that which has begun to clear itself}. 1 He would be a bold man who would say that he had given a translation of this paragraph, which he was sure represented exactly the mind of the author. The interpretation given of it even by X&ng Hsilan is now called in question in a variety of points by most scholars; and the fAien-lung editors refrain from concluding the many pages of various commentators, which they adduce on it, with a summary and exposition of their own judgment. Until some sinologist has made himself acquainted with all the processes in the preparation of their drinks at the present day by the Chinese, and has thereby, and from his own knowledge of the general subject, attained to a knowledge of the similar preparations of antiquity, a translator can only do the best in his power with such a passage, without being sure that it is the best that might be done. In the X4u Li, Book V, 23-36, we have an account of the duties of the Director of Wines (¥4 }F; Biot, ‘Intendant des Vins’), Mention is made of ‘the three wines (= 4), which were employed as common beverages, and called shih it (ES YH), hst 4ia (AP YH), and Ading Aid (FAR YH) in Biot, ‘ vin d’affaire, vin 4gé, and vin clair.’ Consul Gingell, in his useful translation of ‘ The Institutes of the Kau Dynasty Strung as Pearls’ (London: Smith, Elder, and Co., 1852), calls them—‘ wine made specially for any particular occasion ; wine which has become ripe; and old, clear, and fine wine.’ In addition to these three 4ift, the Director had to do with the five fi (it 3K; Biot, ‘les cinque sorts de vins sacrés’), and called fan At (75 HR), 12 at (PY MR), ang at (Ze FW), thi At (494 FAR), and Ahan At (YA FAR); in Biot, after Kang
2Hstian, ‘vin surnageant, vin doux, vin qui se clarifie, vin substantiel, vin reposé;’ in Gingell, ‘rice-water which has undergone 448 THE Lf xf. BK. I. 28. Sacrifices were for the purpose of prayer, or of thanksgiving, or of deprecation. 29. The dark-coloured robes worn during vigil and purification had reference to the occupation of the thoughts with the dark and unseen. Hence after the three days of purification, the superior man was sure (to seem) to see those to whom his sacrifice was to be offered'. fermentation, wine in which dregs have formed, wine in which the dregs have risen to the surface, wine in which the dregs have congealed, and of which the colour has become reddish, and pure clear wine in which the dregs are subsiding.’ Whether Biot be correct or not in translating Af (perhaps should be read 4ai, = ) «vin sacré,’ the five preparations so called were for use at sacrifices. ‘They were,’ say the Ahien-lung editors, ‘ for use at sacrifices, and not as ordinary drinks.’ ‘They were all thin, and unpalatable ; for the cup, and not for the mouth.’ 1 The Khien-lung editors say that from paragraph 14 to this, the compiler mentions promiscuously a great many particulars about the ancient sacrifices, the different places in which the services at them were performed, the things used in them, &c., showing how sincere and earnest those engaged in them must be to attain to the result mentioned in this last paragraph; and that this is the fundamental object of the whole treatise. I have called attention to this promiscuous nature of the contents of many of the Books towards the end of them, in the introduction, page 34, as a characteristic of the collection. BOOK X. THE NEI 3EH OR THE PATTERN OF THE FAMILY}. Section I. 1. The sovereign and king orders the chief minister to send down his (lessons of) virtue to the millions of the people. 2. Sons’, in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down. They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets. From the left and right of the girdle they should hang their articles for use :—on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer’s thimble for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood. They should put on their leggings, and adjust their shoe-strings. 1 See the introductory notice, pp. 26, 27. 2 The ‘sons’ here are young gentlemen of good families, shih (+), who might be employed as ordinary officers. [27] Cg
3They should put on their leggings, and adjust their shoe-strings. 1 See the introductory notice, pp. 26, 27. 2 The ‘sons’ here are young gentlemen of good families, shih (+), who might be employed as ordinary officers. [27] Cg 450 THE Li xt. BK. X. 3. (Sons’) wives should serve their parents-in-law as they served theirown. At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet. They should then put on the jacket, and over it the sash. On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood. They will also fasten on their necklaces?, and adjust their shoe-strings. 4. Thus dressed, they should go to their parents and parents-in-law. On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out 1 Necklaces” is only a guess at the meaning. Khin Hao and others make the character to mean ‘scent bags.’ But this also is only a guess. There is nothing in its form to suggest such a meaning ; and as many other critics point out, it is inconsistent with the usage in paragraph 5. These acknowledge that they do not understand the phrase # He. See I, i, 3, 34, but the use of ying there is considered inappropriate here. SECT. I. THE NEI SEH. 451 the water, and when the washing is concluded, they will hand the towel. They will ask whether they want anything, and then respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet,—whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or tlhe large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them. The parents.will be sure to taste them, and when they have-done so, the young people should withdraw!:.
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(Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one. 25. The flesh of the victim might be presented raw and as a whole, or cut up in pieces, or sodden, or thoroughly cooked; but how could they know whether the spirit enjoyed it? The sacrificer simply showed his reverence to the utmost of his power. 26. (When the representative of the departed) had made the libation with the £i4 cup, or the horn, (the sacrificer) was told (to bow to him) and put him at ease. Anciently, the representative stood when nothing was being done; when anything was being done, he sat. He personated the spirit; the officer of prayer was the medium of communication between him and the sacrificer. 27. In straining (the new liquor) for the cup, they used the white (m4o) grass and obtained a clear cup. The liquor beginning to clear itself was further clarified by means of pure liquor. The juice SECT. III. THE KIAO THEH SANG. 447 obtained by boiling aromatics (with the extract of millet) was clarified by mingling with it the liquor which had begun to clear itself :—in the same way as old and strong spirits are qualified by the brilliantly pure liquor or that which has begun to clear itself}. 1 He would be a bold man who would say that he had given a translation of this paragraph, which he was sure represented exactly the mind of the author. The interpretation given of it even by X&ng Hsilan is now called in question in a variety of points by most scholars; and the fAien-lung editors refrain from concluding the many pages of various commentators, which they adduce on it, with a summary and exposition of their own judgment. Until some sinologist has made himself acquainted with all the processes in the preparation of their drinks at the present day by the Chinese, and has thereby, and from his own knowledge of the general subject, attained to a knowledge of the similar preparations of antiquity, a translator can only do the best in his power with such a passage, without being sure that it is the best that might be done. In the X4u Li, Book V, 23-36, we have an account of the duties of the Director of Wines (¥4 }F; Biot, ‘Intendant des Vins’), Mention is made of ‘the three wines (= 4), which were employed as common beverages, and called shih it (ES YH), hst 4ia (AP YH), and Ading Aid (FAR YH) in Biot, ‘ vin d’affaire, vin 4gé, and vin clair.’ Consul Gingell, in his useful translation of ‘ The Institutes of the Kau Dynasty Strung as Pearls’ (London: Smith, Elder, and Co., 1852), calls them—‘ wine made specially for any particular occasion ; wine which has become ripe; and old, clear, and fine wine.’ In addition to these three 4ift, the Director had to do with the five fi (it 3K; Biot, ‘les cinque sorts de vins sacrés’), and called fan At (75 HR), 12 at (PY MR), ang at (Ze FW), thi At (494 FAR), and Ahan At (YA FAR); in Biot, after Kang
2Hstian, ‘vin surnageant, vin doux, vin qui se clarifie, vin substantiel, vin reposé;’ in Gingell, ‘rice-water which has undergone 448 THE Lf xf. BK. I. 28. Sacrifices were for the purpose of prayer, or of thanksgiving, or of deprecation. 29. The dark-coloured robes worn during vigil and purification had reference to the occupation of the thoughts with the dark and unseen. Hence after the three days of purification, the superior man was sure (to seem) to see those to whom his sacrifice was to be offered'. fermentation, wine in which dregs have formed, wine in which the dregs have risen to the surface, wine in which the dregs have congealed, and of which the colour has become reddish, and pure clear wine in which the dregs are subsiding.’ Whether Biot be correct or not in translating Af (perhaps should be read 4ai, = ) «vin sacré,’ the five preparations so called were for use at sacrifices. ‘They were,’ say the Ahien-lung editors, ‘ for use at sacrifices, and not as ordinary drinks.’ ‘They were all thin, and unpalatable ; for the cup, and not for the mouth.’ 1 The Khien-lung editors say that from paragraph 14 to this, the compiler mentions promiscuously a great many particulars about the ancient sacrifices, the different places in which the services at them were performed, the things used in them, &c., showing how sincere and earnest those engaged in them must be to attain to the result mentioned in this last paragraph; and that this is the fundamental object of the whole treatise. I have called attention to this promiscuous nature of the contents of many of the Books towards the end of them, in the introduction, page 34, as a characteristic of the collection. BOOK X. THE NEI 3EH OR THE PATTERN OF THE FAMILY}. Section I. 1. The sovereign and king orders the chief minister to send down his (lessons of) virtue to the millions of the people. 2. Sons’, in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down. They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets. From the left and right of the girdle they should hang their articles for use :—on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer’s thimble for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood. They should put on their leggings, and adjust their shoe-strings. 1 See the introductory notice, pp. 26, 27. 2 The ‘sons’ here are young gentlemen of good families, shih (+), who might be employed as ordinary officers. [27] Cg
3They should put on their leggings, and adjust their shoe-strings. 1 See the introductory notice, pp. 26, 27. 2 The ‘sons’ here are young gentlemen of good families, shih (+), who might be employed as ordinary officers. [27] Cg 450 THE Li xt. BK. X. 3. (Sons’) wives should serve their parents-in-law as they served theirown. At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet. They should then put on the jacket, and over it the sash. On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood. They will also fasten on their necklaces?, and adjust their shoe-strings. 4. Thus dressed, they should go to their parents and parents-in-law. On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out 1 Necklaces” is only a guess at the meaning. Khin Hao and others make the character to mean ‘scent bags.’ But this also is only a guess. There is nothing in its form to suggest such a meaning ; and as many other critics point out, it is inconsistent with the usage in paragraph 5. These acknowledge that they do not understand the phrase # He. See I, i, 3, 34, but the use of ying there is considered inappropriate here. SECT. I. THE NEI SEH. 451 the water, and when the washing is concluded, they will hand the towel. They will ask whether they want anything, and then respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet,—whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or tlhe large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them. The parents.will be sure to taste them, and when they have-done so, the young people should withdraw!:.
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.
No commentary for this page.