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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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 1 This gives the reasons for the directions in the next paragraph. We condole with the living—to console them; for the dead, we have only to express our grief for our own loss, P. Zottoli’s translation is :—‘ Vivis computatur subsequens dies; mortuo computatur praecedens dies;’ and he says in a note :—‘ Vivorum luctus incipit quarta a morte die, et praecedente die seu tertia fit mortui in feretrum depositio ; luctus igitur et depositio, die intercipiuntur; haec precedit ille subsequetur. This is after many critics, from Kang Khang-é4ang downwards; but it does great violence to the text. I have followed the view of the Xhien-lung editors. SECT. I, PT. IV. xxU ti. 89 not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. 38. He who would confer something on another should not say, ‘Come and take it;’ he who would give something (to a smaller man), should not ask him what he would like. 9. 39. When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin. 40. In a house of mourning, one should not laugh. 41. In order to bow to another,.one should leave his own place. 42. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. 43. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. 44. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). 45. When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding the rope, one should not laugh. 46. When present on an occasion of joy, one should not sigh. 47. When wearing his coat of * The rope here may also be that, or one of those, attached to the low car on which the coffin was drawn to the grave. Com- pare paragraph 45. 90 THE Lf xi. BK. I. mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.
2Com- pare paragraph 45. 90 THE Lf xi. BK. I. mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others. 10. 49. Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays hold of the bar and bends forward, another officer will descend. 50. The rules of ceremony do not go down to the common people’. 51. The penal statutes do not go up to great officers% 52. Men who have suffered punishment should not (be allowed to) be by the side of the ruler. 1 Not that the common people are altogether freed from the rules. But their occupations are engrossing, and their means small. Much cannot be expected from them. ? Jt may be necessary to punish them, but they should be beyond requiring punishment. The application of it, moreover, will be modified by various considerations. But the regulation is not good. 5 To preserve the ruler from the contamination of their example, and the risk of their revenge. Part V. 1.1. A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the Part V contains forty-eight paragraphs, which may be arranged in ten chapters. Ch. 1. 1-10, relates to carriages, especially to war chariots, and the use of them with their banners and other things in an expedition. 2. 10, gives the rules in avenging the deaths of a father, brother, and friend. 3. 11, shows the responsibility of ministers and officers generally in maintaining the defence and the cultivation SECT. I. PT. V. xxt xi. gI banner is fully displayed ; in a chariot of peace it is kept folded round the pole. 2. A recorder should carry with him in his carriage his implements for writing!; his subordinates the (recorded) words (of former covenants and other documents). 3. When there is water in front, the flag with the green bird? on it should be displayed. 4. When there is (a cloud of) dust in front, that with the screaming kites. 5. For chariots and horsemen, that with wild geese in flight’. 6. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that
36. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that of their country. 4. 12-14, relates to sacrifices,—the sacrificers, their robes, the victims, &c. 5. 15-21, gives rules about avoiding the mention of certain names. 6. 22-27, is on the subject of divination,—of divining, especially, about the days for contemplated undertakings, 7. 28-33, describes the yoking the horses to a tuler’s chariot, his taking his seat, and other points. 8. 34, 35; is about the strap which the driver handed to parties who wished to mount the carriage. 9. 36, gives three prohibitive rules: —about a visitor’s carriage; a woman riding in a carriage; and dogs and horses. 10. 37-48, relates various rules about driving out, for the ruler and people generally. ? The original character denctes what is now used for ‘ pencils ;’ but the ordinary pencil had not yet been invented. 3 Some kind of water-bird. ® A flock of geese maintains a regular order in flying, and was used to symbolise lines of chariots and horsemen. Khung Ying-ta observes that chariots were used in the field before cavalry, and that the mention of horsemen here looks like the close of the Kau dynasty. One of the earliest instances of riding on horseback is in the 80 Awan under the year B.c. 517. 92 THE Li xi. BK. I, with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host) :—all to excite and direct the fury (of the troops)'. 9. There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it. 2..10. With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him). 3. 11. Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it). 4, 12. When taking part in a sacrifice, one should not show indifference. 13. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. 14. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).
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.
18. 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 1 This gives the reasons for the directions in the next paragraph. We condole with the living—to console them; for the dead, we have only to express our grief for our own loss, P. Zottoli’s translation is :—‘ Vivis computatur subsequens dies; mortuo computatur praecedens dies;’ and he says in a note :—‘ Vivorum luctus incipit quarta a morte die, et praecedente die seu tertia fit mortui in feretrum depositio ; luctus igitur et depositio, die intercipiuntur; haec precedit ille subsequetur. This is after many critics, from Kang Khang-é4ang downwards; but it does great violence to the text. I have followed the view of the Xhien-lung editors. SECT. I, PT. IV. xxU ti. 89 not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. 38. He who would confer something on another should not say, ‘Come and take it;’ he who would give something (to a smaller man), should not ask him what he would like. 9. 39. When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin. 40. In a house of mourning, one should not laugh. 41. In order to bow to another,.one should leave his own place. 42. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. 43. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. 44. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). 45. When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding the rope, one should not laugh. 46. When present on an occasion of joy, one should not sigh. 47. When wearing his coat of * The rope here may also be that, or one of those, attached to the low car on which the coffin was drawn to the grave. Com- pare paragraph 45. 90 THE Lf xi. BK. I. mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.
2Com- pare paragraph 45. 90 THE Lf xi. BK. I. mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others. 10. 49. Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays hold of the bar and bends forward, another officer will descend. 50. The rules of ceremony do not go down to the common people’. 51. The penal statutes do not go up to great officers% 52. Men who have suffered punishment should not (be allowed to) be by the side of the ruler. 1 Not that the common people are altogether freed from the rules. But their occupations are engrossing, and their means small. Much cannot be expected from them. ? Jt may be necessary to punish them, but they should be beyond requiring punishment. The application of it, moreover, will be modified by various considerations. But the regulation is not good. 5 To preserve the ruler from the contamination of their example, and the risk of their revenge. Part V. 1.1. A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the Part V contains forty-eight paragraphs, which may be arranged in ten chapters. Ch. 1. 1-10, relates to carriages, especially to war chariots, and the use of them with their banners and other things in an expedition. 2. 10, gives the rules in avenging the deaths of a father, brother, and friend. 3. 11, shows the responsibility of ministers and officers generally in maintaining the defence and the cultivation SECT. I. PT. V. xxt xi. gI banner is fully displayed ; in a chariot of peace it is kept folded round the pole. 2. A recorder should carry with him in his carriage his implements for writing!; his subordinates the (recorded) words (of former covenants and other documents). 3. When there is water in front, the flag with the green bird? on it should be displayed. 4. When there is (a cloud of) dust in front, that with the screaming kites. 5. For chariots and horsemen, that with wild geese in flight’. 6. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that
36. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that of their country. 4. 12-14, relates to sacrifices,—the sacrificers, their robes, the victims, &c. 5. 15-21, gives rules about avoiding the mention of certain names. 6. 22-27, is on the subject of divination,—of divining, especially, about the days for contemplated undertakings, 7. 28-33, describes the yoking the horses to a tuler’s chariot, his taking his seat, and other points. 8. 34, 35; is about the strap which the driver handed to parties who wished to mount the carriage. 9. 36, gives three prohibitive rules: —about a visitor’s carriage; a woman riding in a carriage; and dogs and horses. 10. 37-48, relates various rules about driving out, for the ruler and people generally. ? The original character denctes what is now used for ‘ pencils ;’ but the ordinary pencil had not yet been invented. 3 Some kind of water-bird. ® A flock of geese maintains a regular order in flying, and was used to symbolise lines of chariots and horsemen. Khung Ying-ta observes that chariots were used in the field before cavalry, and that the mention of horsemen here looks like the close of the Kau dynasty. One of the earliest instances of riding on horseback is in the 80 Awan under the year B.c. 517. 92 THE Li xi. BK. I, with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host) :—all to excite and direct the fury (of the troops)'. 9. There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it. 2..10. With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him). 3. 11. Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it). 4, 12. When taking part in a sacrifice, one should not show indifference. 13. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. 14. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).
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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