Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114, 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. 15. 60. If a youth is in attendance on, and drinking with, an elder, when the (cup of) spirits is brought to him, he rises, bows, and (goes to) receive it at the place where the spirit-vase is kept. The elder refuses (to allow him to do so), when he returns to the mat, and (is prepared) to drink. The elder (meantime) lifts (his cup); but until he has emptied it, the other does not presume to drink his. 16. 61. When an elder offers a gift, neither a youth, nor one of mean condition, presumes to decline it. 17. 62, When a fruit is given by the ruler and in his presence, if there be a kernel in it, (the receiver) should place it in his bosom’. 1 The sauce should be too strong to be swallowed largely and hurriedly. ? Lest he should seem to throw away anything given by the ruler. [27] G 82 THE Lf xt. BK. I. 18. 63. When one is attending the ruler ata meal, and the ruler gives him anything that is left, if it be in a vessel that can be easily scoured, he does not transfer it (to another of his own); but from any other vessel he should so transfer it}. 19. 64. Portions of (such) food should not be used as offerings (to the departed). A father should not use them in offering even to a (deceased) son, nor a husband in offering to a (deceased) wife?. 20. 65. When one is attending an elder and (called to) share with him (at a feast), though the viands may be double (what is necessary), he should not (seek) to decline them. If he take his seat (only) as the companion of another (for whom it has been prepared), he should not decline them. 21. 66. If the soup be made with vegetables, chopsticks should be used; but not if there be no vegetables. 22. 67. He who pares a melon for the son of Heaven should divide it into four parts and then into eight, and cover them with a napkin of fine linen. For the ruler of a state, he should divide it into four parts, and cover them with a coarse napkin. Toa great officer he should (present the four parts) uncovered. An inferior officer should receive it (simply) with the stalk cut away. A common man will deal with it with his teeth. 1 A vessel of potter’s ware or metal can be scoured, and the part which his mouth has touched be cleansed before the ruler uses it again. * The meaning of this paragraph is not clear. SECT. I. PT. IV, KHU ui. 8 oy) Part IV.
2A common man will deal with it with his teeth. 1 A vessel of potter’s ware or metal can be scoured, and the part which his mouth has touched be cleansed before the ruler uses it again. * The meaning of this paragraph is not clear. SECT. I. PT. IV, KHU ui. 8 oy) Part IV. 1. 1. When his father or mother is ill, (a young man) who has been capped should not use his comb, nor walk with his elbows stuck out, nor speak on idle topics, nor take his lute or cithern in hand. He should not eat of (different) meats till his taste is changed, nor drink till his looks are changed’. He should not laugh so as to show his teeth, nor be angry till he breaks forth in reviling. When the illness is gone, he may resume his former habits. 2. He who is sad and anxious should sit with his mat Part IV contains fifty-two paragraphs, which have been arranged in ten chapters, stating the rules to be observed in a variety of cases. Ch. 1. 1, 2, treats of the ways of a young man who is sorrowful in consequence of the illness or death of a parent. 2. 3-26, treats of the rules in giving and receiving, and of messages connected therewith. The presentations mentioned are all from inferiors to superiors. 3. 27, 28, does not lay down rules, but gives characteristics of the superior man, and the methods by which he preserves his friendships unbroken. 4. 29, 30, refers to the arrangement of the tablets in the ancestral temple, and to the personators of the dead. 5. 31, tells how one fasting should keep himself from being excited. 6. 32-34, sets forth cautions against excess in the demonstrations of mourning. 7. 35, 36, speaks of sorrowing for the dead and condoling with the living. 8. 37, 38, gives counsels of prudence for one under the influence of sympathy and benevolent feeling. 9. 39-48, describes rules in connexion with mourning, burials, and some other occasions. 10. 49-52, describes gradations in ceremonies and in the penal statutes; and how a criminal who has been punished should never be permitted to be near the ruler. 1 Does the rule about eating mean that the anxious son should — restrict himself to a single dish of meat? G 2 84 THE Lf xf. BK, I. spread apart from others ; he who is mourning (for a death) should sit on a single mat’.
31 Does the rule about eating mean that the anxious son should — restrict himself to a single dish of meat? G 2 84 THE Lf xf. BK, I. spread apart from others ; he who is mourning (for a death) should sit on a single mat’. 2. 3. When heavy rains have fallen, one should not present fish or tortoises (to a superior)*. 4. He who is presenting a bird should turn its head on one side; if it be a tame bird, this need not be done. 5. He who is presenting a carriage and horses should carry in his hand (to the hall) the whip, and strap for mounting by*. 6. He who is presenting a suit of mail should carry the helmet (to the hall). He who is presenting a staff should hold it by its end‘. 7. He who is presenting a captive should hold him by the right sleeve’. 8. He who is presenting grain unhulled should carry with him the left side of the account-(of the quantity); if the hull be off, he should carry with him a measure-drum*. 9. He who is presenting cooked food, should carry with him the sauce and pickles for it. 10. He who is presenting fields and tenements should carry with him the writings about them, and give them up (to the superior). 11. In every case of giving a bow to another, if it be bent, the (string of) sinew should be kept upwards ; but if unbent, the horn. ’ Grief is solitary. A mourner afflicts himself. ? Because the fish in such a case are so numerous as not to be valuable, or because the fish at the time of the rains are not clean. Other reasons for the rule have been assigned. * The whip and strap, carried up to the hall, represented the carriage and horses, left in the courtyard. ‘ For convenience ; and because the end, going into the mud, was not so honourable. 5 So that he could not attempt any violence. * The account was in duplicate, on the same tablet. The right was held to be the more honourable part. ‘Drum’ was the name of the measure. SECT. I. PT. IV. KxU LI. 85
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.
114, 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. 15. 60. If a youth is in attendance on, and drinking with, an elder, when the (cup of) spirits is brought to him, he rises, bows, and (goes to) receive it at the place where the spirit-vase is kept. The elder refuses (to allow him to do so), when he returns to the mat, and (is prepared) to drink. The elder (meantime) lifts (his cup); but until he has emptied it, the other does not presume to drink his. 16. 61. When an elder offers a gift, neither a youth, nor one of mean condition, presumes to decline it. 17. 62, When a fruit is given by the ruler and in his presence, if there be a kernel in it, (the receiver) should place it in his bosom’. 1 The sauce should be too strong to be swallowed largely and hurriedly. ? Lest he should seem to throw away anything given by the ruler. [27] G 82 THE Lf xt. BK. I. 18. 63. When one is attending the ruler ata meal, and the ruler gives him anything that is left, if it be in a vessel that can be easily scoured, he does not transfer it (to another of his own); but from any other vessel he should so transfer it}. 19. 64. Portions of (such) food should not be used as offerings (to the departed). A father should not use them in offering even to a (deceased) son, nor a husband in offering to a (deceased) wife?. 20. 65. When one is attending an elder and (called to) share with him (at a feast), though the viands may be double (what is necessary), he should not (seek) to decline them. If he take his seat (only) as the companion of another (for whom it has been prepared), he should not decline them. 21. 66. If the soup be made with vegetables, chopsticks should be used; but not if there be no vegetables. 22. 67. He who pares a melon for the son of Heaven should divide it into four parts and then into eight, and cover them with a napkin of fine linen. For the ruler of a state, he should divide it into four parts, and cover them with a coarse napkin. Toa great officer he should (present the four parts) uncovered. An inferior officer should receive it (simply) with the stalk cut away. A common man will deal with it with his teeth. 1 A vessel of potter’s ware or metal can be scoured, and the part which his mouth has touched be cleansed before the ruler uses it again. * The meaning of this paragraph is not clear. SECT. I. PT. IV, KHU ui. 8 oy) Part IV.
2A common man will deal with it with his teeth. 1 A vessel of potter’s ware or metal can be scoured, and the part which his mouth has touched be cleansed before the ruler uses it again. * The meaning of this paragraph is not clear. SECT. I. PT. IV, KHU ui. 8 oy) Part IV. 1. 1. When his father or mother is ill, (a young man) who has been capped should not use his comb, nor walk with his elbows stuck out, nor speak on idle topics, nor take his lute or cithern in hand. He should not eat of (different) meats till his taste is changed, nor drink till his looks are changed’. He should not laugh so as to show his teeth, nor be angry till he breaks forth in reviling. When the illness is gone, he may resume his former habits. 2. He who is sad and anxious should sit with his mat Part IV contains fifty-two paragraphs, which have been arranged in ten chapters, stating the rules to be observed in a variety of cases. Ch. 1. 1, 2, treats of the ways of a young man who is sorrowful in consequence of the illness or death of a parent. 2. 3-26, treats of the rules in giving and receiving, and of messages connected therewith. The presentations mentioned are all from inferiors to superiors. 3. 27, 28, does not lay down rules, but gives characteristics of the superior man, and the methods by which he preserves his friendships unbroken. 4. 29, 30, refers to the arrangement of the tablets in the ancestral temple, and to the personators of the dead. 5. 31, tells how one fasting should keep himself from being excited. 6. 32-34, sets forth cautions against excess in the demonstrations of mourning. 7. 35, 36, speaks of sorrowing for the dead and condoling with the living. 8. 37, 38, gives counsels of prudence for one under the influence of sympathy and benevolent feeling. 9. 39-48, describes rules in connexion with mourning, burials, and some other occasions. 10. 49-52, describes gradations in ceremonies and in the penal statutes; and how a criminal who has been punished should never be permitted to be near the ruler. 1 Does the rule about eating mean that the anxious son should — restrict himself to a single dish of meat? G 2 84 THE Lf xf. BK, I. spread apart from others ; he who is mourning (for a death) should sit on a single mat’.
31 Does the rule about eating mean that the anxious son should — restrict himself to a single dish of meat? G 2 84 THE Lf xf. BK, I. spread apart from others ; he who is mourning (for a death) should sit on a single mat’. 2. 3. When heavy rains have fallen, one should not present fish or tortoises (to a superior)*. 4. He who is presenting a bird should turn its head on one side; if it be a tame bird, this need not be done. 5. He who is presenting a carriage and horses should carry in his hand (to the hall) the whip, and strap for mounting by*. 6. He who is presenting a suit of mail should carry the helmet (to the hall). He who is presenting a staff should hold it by its end‘. 7. He who is presenting a captive should hold him by the right sleeve’. 8. He who is presenting grain unhulled should carry with him the left side of the account-(of the quantity); if the hull be off, he should carry with him a measure-drum*. 9. He who is presenting cooked food, should carry with him the sauce and pickles for it. 10. He who is presenting fields and tenements should carry with him the writings about them, and give them up (to the superior). 11. In every case of giving a bow to another, if it be bent, the (string of) sinew should be kept upwards ; but if unbent, the horn. ’ Grief is solitary. A mourner afflicts himself. ? Because the fish in such a case are so numerous as not to be valuable, or because the fish at the time of the rains are not clean. Other reasons for the rule have been assigned. * The whip and strap, carried up to the hall, represented the carriage and horses, left in the courtyard. ‘ For convenience ; and because the end, going into the mud, was not so honourable. 5 So that he could not attempt any violence. * The account was in duplicate, on the same tablet. The right was held to be the more honourable part. ‘Drum’ was the name of the measure. SECT. I. PT. IV. KxU LI. 85
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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