Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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 giver) should with his right hand grasp the end of the bow, and keep his left under the middle of the back. The (parties, without regard to their rank as) high and low, (bow to each other) till the napkins (at their girdles) hang down (to the ground). If the host (wish to) bow (still lower), the other moves on one side to avoid the salutation. The host then takes the bow, standing on the left of the other. Putting his hand under that of the visitor, he lays hold of the middle of the back, having his face in the same direction as the other; and thus he receives (the bow). 12. He who is giving a sword should do so with the hilt on his left side. 13. He who is giving a spear with one hook should do so with the metal end of the shaft in front, and the sharp edge behind. 14. He who is presenting one with two hooks, or one with a single hook and two sharp points, should do so with the blunt shaft in front. 15. He who is giving a stool or a staff should (first) wipe it. 16. He who is presenting a horse or a sheep should lead it with his right hand. 17. He who is presenting a dog should lead it with his left hand. 18. He who is carrying a bird (as his present of introduction) should do so with. the head to the left? 19. For the ornamental. covering of a lamb or a goose, an embroidered cloth should be used. 20. Hé who receives a pearl or a piece of jade should do so with both his hands. 21. He who receives a bow or a sword should do so (having his hands covered) with his sleeves*. 22. He who has 1 That the receiver may take it with his right hand. 2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left. 3 A different case from that in paragraph 11. It is supposed that 86 THE Li xt. BK. I.
222. He who has 1 That the receiver may take it with his right hand. 2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left. 3 A different case from that in paragraph 11. It is supposed that 86 THE Li xt. BK. I. drunk from a cup of jade should not (go on to) shake it out’. 23. Whenever friendly messages are about to be sent, with the present of a sword or bow, or of (fruit, flesh, and other things, wrapped in) matting of rushes, with grass mats, and in baskets, round and square, (the messenger) has these things (carried with him, when he goes) to receive his commission, and deports himself as when he will be discharging it?, 24. Whenever one is charged with a mission by his ruler, after he has received from him his orders, and (heard all) he has to say, he should not remain over the night in his house. 25. When a message from the ruler comes (to a minister), the latter should go out and bow (to the bearer), in acknowledgment of the honour of it. When the messenger is about to return, (the other) must bow to him (again), and escort him outside the gate. 26. If (a minister) send a message to his ruler, he must wear his court-robes when he communicates it to the bearer; and on his return, he must descend from the hall, to receive (the ruler’s) commands. 3. 27. To acquire extensive information and remember retentively, while (at the same time) he is modest; to do earnestly what is good, and not become weary in so doing :—these are the characteristics of him whom we call the superior man. 28. A superior man does not accept everything by which another would express his joy in him, or his devotion to him?; and thus he preserves their friendly intercourse unbroken. here the two things were presented together, and received as on a cushion. ' Because of the risk to a thing so valuable. * A rehearsal of what he would have to do. * E. g., it is said, festive entertainments and gifts. SECT. I. PT. IV. KHU Li. 87 4,29. A rule of propriety says, ‘A superior man may carry his grandson in his arms, but not his son.’ This tells us that a grandson may be the personator of his deceased grandfather (at sacrifices), but a son cannot be so of his father’. 30. When a great officer or (other) officer sees one who is to personate the dead (on his way to the ancestral temple), he should dismount from his carriage to him. The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool. 5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’.
3The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool. 5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’. 6. 32. According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hall by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate. 33. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former 1 The tablets of a father and son should not be in the same line of shrines in the ancestral temple; and the fact in the paragraph—hardly credible—seems to be mentioned as giving a reason for this. * The personator had for the time the dignity of the deceased whom he represented. 5 The fasting and vigil extended to seven days, and were intended to prepare for the personating duty. What would distract the mind from this must be eschewed. 88 THE Li xt. BK. 1. 2 (abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. 34. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house). 7. 35. Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past?. 36. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence’ without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole. 8. 37. He who is condoling with one who has mourning rites in hand, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should
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.
15 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 giver) should with his right hand grasp the end of the bow, and keep his left under the middle of the back. The (parties, without regard to their rank as) high and low, (bow to each other) till the napkins (at their girdles) hang down (to the ground). If the host (wish to) bow (still lower), the other moves on one side to avoid the salutation. The host then takes the bow, standing on the left of the other. Putting his hand under that of the visitor, he lays hold of the middle of the back, having his face in the same direction as the other; and thus he receives (the bow). 12. He who is giving a sword should do so with the hilt on his left side. 13. He who is giving a spear with one hook should do so with the metal end of the shaft in front, and the sharp edge behind. 14. He who is presenting one with two hooks, or one with a single hook and two sharp points, should do so with the blunt shaft in front. 15. He who is giving a stool or a staff should (first) wipe it. 16. He who is presenting a horse or a sheep should lead it with his right hand. 17. He who is presenting a dog should lead it with his left hand. 18. He who is carrying a bird (as his present of introduction) should do so with. the head to the left? 19. For the ornamental. covering of a lamb or a goose, an embroidered cloth should be used. 20. Hé who receives a pearl or a piece of jade should do so with both his hands. 21. He who receives a bow or a sword should do so (having his hands covered) with his sleeves*. 22. He who has 1 That the receiver may take it with his right hand. 2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left. 3 A different case from that in paragraph 11. It is supposed that 86 THE Li xt. BK. I.
222. He who has 1 That the receiver may take it with his right hand. 2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left. 3 A different case from that in paragraph 11. It is supposed that 86 THE Li xt. BK. I. drunk from a cup of jade should not (go on to) shake it out’. 23. Whenever friendly messages are about to be sent, with the present of a sword or bow, or of (fruit, flesh, and other things, wrapped in) matting of rushes, with grass mats, and in baskets, round and square, (the messenger) has these things (carried with him, when he goes) to receive his commission, and deports himself as when he will be discharging it?, 24. Whenever one is charged with a mission by his ruler, after he has received from him his orders, and (heard all) he has to say, he should not remain over the night in his house. 25. When a message from the ruler comes (to a minister), the latter should go out and bow (to the bearer), in acknowledgment of the honour of it. When the messenger is about to return, (the other) must bow to him (again), and escort him outside the gate. 26. If (a minister) send a message to his ruler, he must wear his court-robes when he communicates it to the bearer; and on his return, he must descend from the hall, to receive (the ruler’s) commands. 3. 27. To acquire extensive information and remember retentively, while (at the same time) he is modest; to do earnestly what is good, and not become weary in so doing :—these are the characteristics of him whom we call the superior man. 28. A superior man does not accept everything by which another would express his joy in him, or his devotion to him?; and thus he preserves their friendly intercourse unbroken. here the two things were presented together, and received as on a cushion. ' Because of the risk to a thing so valuable. * A rehearsal of what he would have to do. * E. g., it is said, festive entertainments and gifts. SECT. I. PT. IV. KHU Li. 87 4,29. A rule of propriety says, ‘A superior man may carry his grandson in his arms, but not his son.’ This tells us that a grandson may be the personator of his deceased grandfather (at sacrifices), but a son cannot be so of his father’. 30. When a great officer or (other) officer sees one who is to personate the dead (on his way to the ancestral temple), he should dismount from his carriage to him. The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool. 5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’.
3The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool. 5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’. 6. 32. According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hall by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate. 33. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former 1 The tablets of a father and son should not be in the same line of shrines in the ancestral temple; and the fact in the paragraph—hardly credible—seems to be mentioned as giving a reason for this. * The personator had for the time the dignity of the deceased whom he represented. 5 The fasting and vigil extended to seven days, and were intended to prepare for the personating duty. What would distract the mind from this must be eschewed. 88 THE Li xt. BK. 1. 2 (abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. 34. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house). 7. 35. Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past?. 36. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence’ without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole. 8. 37. He who is condoling with one who has mourning rites in hand, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should
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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