Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Perhaps they should form a paragraph by themselves, * Which women were accustomed to do. SECT. I. PT. 1. KHU uf. 77 faces towards the elder, (they stand) by the shoes, which they then, kneeling, remove (some distance), and, stooping down, put on!. 6. 30. When two men are sitting or standing together, do not join them as a third. When two are standing together, another should not pass between them. 31. Male and female should not sit together (in the same apartment), nor have the same stand or rack for their clothes, nor use the same towel or comb, nor let their hands touch in giving and receiving. 32. A sister-in-law and brother-inlaw do not interchange inquiries (about each other). None of the concubines in a house should be employed to wash the lower garment (of a son)?. 33. Outside affairs should not be talked of inside the threshold (of the women’s apartments), nor inside (or women’s) affairs outside it. 34. When a young lady is promised in marriage, she wears the strings (hanging down to her neck)’; and unless there be some great occasion, no (male) enters the door of her apartment‘. 35. When a married aunt, or sister, or daughter returns home (on a visit), no brother (of the family) should sit with her on the same mat or eat with her from the same dish. (Even) the father and daughter should not occupy the same mat®. 36. * The host would be seeing the visitors off, and therefore they would keep their faces towards him. 2 Concubines might be employed to wash clothes; delicacy forbade their washing the lower garments of the sons. ® Those strings were symbolic of the union with and subjection to her husband to which she was now pledged. * Great sickness or death, or other great calamity, would be such an occasion. ® This is pushing the rule to an extreme. The sentence is also (but wrongly) understood of father and son. 78 THE Lf xf. BK. I. Male and female, without the intervention of the matchmaker, do not know each other’s name. Unless the marriage presents have been received, there should be no communication nor affection between them. 37. Hence the day and month (of the marriage) should be announced to the ruler, and to the spirits (of ancestors) with purification and fasting ; and (the bridegroom) should make a feast, and invite (his friends) in the district and neighbourhood, and his fellow-officers :—thus giving its due importance to the separate position (of male and female). 38. One must not marry a wife of the same surname with himself. Hence, in buying a concubine, if he do not know her surname, he must consult the tortoise-shell about it’. 39. With the son of a widow, unless he be of acknowledged distinction, one should not associate himself as a friend. 7. 40. When one congratulates (a friend) on his marrying, his messenger says, ‘So and So has sent me. Having heard that you are having guests, he has sent me with this present.’
239. With the son of a widow, unless he be of acknowledged distinction, one should not associate himself as a friend. 7. 40. When one congratulates (a friend) on his marrying, his messenger says, ‘So and So has sent me. Having heard that you are having guests, he has sent me with this present.’ 8. 41. Goods and wealth are not to be expected from the poor in their discharge of the rules of pro- priety; nor the display of sinews and strength from the old. 9. 42. In giving a name to a son, it should not be that of a state, nor of a day or a month, nor of any hidden ailment, nor of a hill or river*. 43. 1 Not to find out what her surname is, but to determine whether it be the same as that of the gentleman or not, 2 Such names were so common, thit if it became necessary to avoid them, as it might be, through the death of the party or on other grounds, it would be difficult and inconvenient to do so. SECT. I, PT. III. KHU tf. 79 Sons and daughters should have their (relative) ages distinguished?. 44. A son at twenty is capped, and receives his appellation®. 45. Before his father a son should be called by his name, and before his ruler a minister’, 46. When a daughter is promised in marriage, she assumes the hair-pin, and receives her appellation. 10. 47. The rules for bringing in the dishes for an entertainment are the following :—The meat cooked on the bones is set on the left, and the sliced meat on the right; the rice is placed on the left of the parties on the mat, and the soup on their right; the minced and roasted meat are put outside (the chops and sliced meat), and the pickles and sauces inside; the onions and steamed onions succeed to these, and the drink and syrups are on the right. When slices of dried and spiced meat are put down, where they are folded is turned to the left, and the ends of them to the right. 48. If a guest be of lower rank (than his entertainer), he should take up the rice‘, rise and decline (the honour he is receiving). The host then rises and refuses to allow the guest (to retire). After this the guest will resume his seat. 49. When the host leads on the guests to present an offering (to the father of cookery), they will begin 1 As primus, prima; secundus, secunda, &c. * The appellation was thus the name given (at a family meeting) to a youth who had reached man’s estate. Morrison (Dict. i. 627) calls it the name taken by men when they marry. Such a usage testifies to the early marriages in ancient China, as referred to in note 2, p. 65. * There might be some meaning in the appellation which would seem to place its bearer on the level of his father or his ruler. * The rice is called ‘the principal article in a feast.’ Hence the humbler guest takes it up, as symbolical of all the others. 80 THE Li xf. BK. I.
365. * There might be some meaning in the appellation which would seem to place its bearer on the level of his father or his ruler. * The rice is called ‘the principal article in a feast.’ Hence the humbler guest takes it up, as symbolical of all the others. 80 THE Li xf. BK. I. with the dishes which were first brought in. Going on from the meat cooked on the bones they will offer of all (the other dishes). 50. After they have eaten three times, the host will lead on the guests to take of the sliced meat, from which they will go on to all the other dishes. 51. A guest should not rinse his mouth with spirits till the host has gone over all the dishes. 11. 52, When (a youth) is in attendance on an elder at a meal, if the host give anything to him with his own hand, he should bow to him and eat it. If he do not so give him anything, he should eat without bowing. 12. 53. When eating with others from the same dishes, one should not try to eat (hastily) to satiety. When eating with them from the same dish of rice, one should not have to wash his hands ?. 13. 54. Do not roll the rice into a ball; do not bolt down the various dishes; do not swill down (the soup). 55. Do not make a noise in eating; do not crunch the bones with the teeth; do not put back fish you have been eating; do not throw the bones to the dogs; do not snatch (at what you want). 56. Do not spread out the rice (to cool); do not use chopsticks in eating millet’. 1 This paragraph refers to a practice something like our ‘ saying grace.’ According to Khung Ying-t4, a little was taken from all the dishes, and placed on the ground about them as an offering to ‘the father of cookery.’ 2 As all ate from the same dish of rice without chopsticks or spoons, it was necessary they should try to keep their hands clean. Some say the ‘ washing’ was only a rubbing of the hands with sand. * A spoon was the proper implement in eating millet.. SECT. I. PT. IIT. KxU Lf. 81 57- Do not (try to) gulp down soup with vegetables in it, nor add condiments to it; do not keep picking the teeth, nor swill down the sauces. If a guest add condiments, the host will apologise for not having had the soup prepared better. If he swill down the sauces, the host will apologise for his poverty’, 58. Meat that is wet (and soft) may be divided with the teeth, but dried flesh cannot be so dealt with. Do not bolt roast meat in large pieces. 14, 59. When they have done eating, the guests will kneel in front (of the mat), and (begin to) remove the (dishes) of rice and sauces to give them to the attendants. The host will then rise and decline this service from the guests, who will resume their seats.
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.
1Perhaps they should form a paragraph by themselves, * Which women were accustomed to do. SECT. I. PT. 1. KHU uf. 77 faces towards the elder, (they stand) by the shoes, which they then, kneeling, remove (some distance), and, stooping down, put on!. 6. 30. When two men are sitting or standing together, do not join them as a third. When two are standing together, another should not pass between them. 31. Male and female should not sit together (in the same apartment), nor have the same stand or rack for their clothes, nor use the same towel or comb, nor let their hands touch in giving and receiving. 32. A sister-in-law and brother-inlaw do not interchange inquiries (about each other). None of the concubines in a house should be employed to wash the lower garment (of a son)?. 33. Outside affairs should not be talked of inside the threshold (of the women’s apartments), nor inside (or women’s) affairs outside it. 34. When a young lady is promised in marriage, she wears the strings (hanging down to her neck)’; and unless there be some great occasion, no (male) enters the door of her apartment‘. 35. When a married aunt, or sister, or daughter returns home (on a visit), no brother (of the family) should sit with her on the same mat or eat with her from the same dish. (Even) the father and daughter should not occupy the same mat®. 36. * The host would be seeing the visitors off, and therefore they would keep their faces towards him. 2 Concubines might be employed to wash clothes; delicacy forbade their washing the lower garments of the sons. ® Those strings were symbolic of the union with and subjection to her husband to which she was now pledged. * Great sickness or death, or other great calamity, would be such an occasion. ® This is pushing the rule to an extreme. The sentence is also (but wrongly) understood of father and son. 78 THE Lf xf. BK. I. Male and female, without the intervention of the matchmaker, do not know each other’s name. Unless the marriage presents have been received, there should be no communication nor affection between them. 37. Hence the day and month (of the marriage) should be announced to the ruler, and to the spirits (of ancestors) with purification and fasting ; and (the bridegroom) should make a feast, and invite (his friends) in the district and neighbourhood, and his fellow-officers :—thus giving its due importance to the separate position (of male and female). 38. One must not marry a wife of the same surname with himself. Hence, in buying a concubine, if he do not know her surname, he must consult the tortoise-shell about it’. 39. With the son of a widow, unless he be of acknowledged distinction, one should not associate himself as a friend. 7. 40. When one congratulates (a friend) on his marrying, his messenger says, ‘So and So has sent me. Having heard that you are having guests, he has sent me with this present.’
239. With the son of a widow, unless he be of acknowledged distinction, one should not associate himself as a friend. 7. 40. When one congratulates (a friend) on his marrying, his messenger says, ‘So and So has sent me. Having heard that you are having guests, he has sent me with this present.’ 8. 41. Goods and wealth are not to be expected from the poor in their discharge of the rules of pro- priety; nor the display of sinews and strength from the old. 9. 42. In giving a name to a son, it should not be that of a state, nor of a day or a month, nor of any hidden ailment, nor of a hill or river*. 43. 1 Not to find out what her surname is, but to determine whether it be the same as that of the gentleman or not, 2 Such names were so common, thit if it became necessary to avoid them, as it might be, through the death of the party or on other grounds, it would be difficult and inconvenient to do so. SECT. I, PT. III. KHU tf. 79 Sons and daughters should have their (relative) ages distinguished?. 44. A son at twenty is capped, and receives his appellation®. 45. Before his father a son should be called by his name, and before his ruler a minister’, 46. When a daughter is promised in marriage, she assumes the hair-pin, and receives her appellation. 10. 47. The rules for bringing in the dishes for an entertainment are the following :—The meat cooked on the bones is set on the left, and the sliced meat on the right; the rice is placed on the left of the parties on the mat, and the soup on their right; the minced and roasted meat are put outside (the chops and sliced meat), and the pickles and sauces inside; the onions and steamed onions succeed to these, and the drink and syrups are on the right. When slices of dried and spiced meat are put down, where they are folded is turned to the left, and the ends of them to the right. 48. If a guest be of lower rank (than his entertainer), he should take up the rice‘, rise and decline (the honour he is receiving). The host then rises and refuses to allow the guest (to retire). After this the guest will resume his seat. 49. When the host leads on the guests to present an offering (to the father of cookery), they will begin 1 As primus, prima; secundus, secunda, &c. * The appellation was thus the name given (at a family meeting) to a youth who had reached man’s estate. Morrison (Dict. i. 627) calls it the name taken by men when they marry. Such a usage testifies to the early marriages in ancient China, as referred to in note 2, p. 65. * There might be some meaning in the appellation which would seem to place its bearer on the level of his father or his ruler. * The rice is called ‘the principal article in a feast.’ Hence the humbler guest takes it up, as symbolical of all the others. 80 THE Li xf. BK. I.
365. * There might be some meaning in the appellation which would seem to place its bearer on the level of his father or his ruler. * The rice is called ‘the principal article in a feast.’ Hence the humbler guest takes it up, as symbolical of all the others. 80 THE Li xf. BK. I. with the dishes which were first brought in. Going on from the meat cooked on the bones they will offer of all (the other dishes). 50. After they have eaten three times, the host will lead on the guests to take of the sliced meat, from which they will go on to all the other dishes. 51. A guest should not rinse his mouth with spirits till the host has gone over all the dishes. 11. 52, When (a youth) is in attendance on an elder at a meal, if the host give anything to him with his own hand, he should bow to him and eat it. If he do not so give him anything, he should eat without bowing. 12. 53. When eating with others from the same dishes, one should not try to eat (hastily) to satiety. When eating with them from the same dish of rice, one should not have to wash his hands ?. 13. 54. Do not roll the rice into a ball; do not bolt down the various dishes; do not swill down (the soup). 55. Do not make a noise in eating; do not crunch the bones with the teeth; do not put back fish you have been eating; do not throw the bones to the dogs; do not snatch (at what you want). 56. Do not spread out the rice (to cool); do not use chopsticks in eating millet’. 1 This paragraph refers to a practice something like our ‘ saying grace.’ According to Khung Ying-t4, a little was taken from all the dishes, and placed on the ground about them as an offering to ‘the father of cookery.’ 2 As all ate from the same dish of rice without chopsticks or spoons, it was necessary they should try to keep their hands clean. Some say the ‘ washing’ was only a rubbing of the hands with sand. * A spoon was the proper implement in eating millet.. SECT. I. PT. IIT. KxU Lf. 81 57- Do not (try to) gulp down soup with vegetables in it, nor add condiments to it; do not keep picking the teeth, nor swill down the sauces. If a guest add condiments, the host will apologise for not having had the soup prepared better. If he swill down the sauces, the host will apologise for his poverty’, 58. Meat that is wet (and soft) may be divided with the teeth, but dried flesh cannot be so dealt with. Do not bolt roast meat in large pieces. 14, 59. When they have done eating, the guests will kneel in front (of the mat), and (begin to) remove the (dishes) of rice and sauces to give them to the attendants. The host will then rise and decline this service from the guests, who will resume their seats.
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.