Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings). 1 «The Red Bird’ was the name of the seven constellations of the southern quarter of the Zodiac; ‘the Dark Warrior’ embraced those of the northern; ‘the Azure Dragon,’ those of the eastern; and ‘the Tiger,’ those of the western. These flags would show the direction of the march, and seem to suggest that all heaven was watching the progress of the expedition. ? As showing that they had not been able to keep invaders at a distance. SECT. I. PT. V. ExU Li. 93 5. 15. When the ceremony of wailing is over!, a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. 16. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. 17. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be suppressed by the ruler should not be spoken. 18. In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions. 19. In the ancestral temple there is no such avoiding. 20. Even in his presence, a minister need not avoid the names improper to be spoken by the ruler’s wife. The names to be avoided by a wife need not be unspoken outside the door of the harem. The names of parties for whom mourning is worn (only) nine months or five months are not avoided. 21. When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs ; before entering the door (of a house), he should ask about the names to be avoided in it. 1 After the burial. Till then they would not allow themselves to think of the departed as dead. ? As, in the first place, for uncles; and in the second, for cousins and grand-uncles. 94 THE Lf xf. BE. I.
21 After the burial. Till then they would not allow themselves to think of the departed as dead. ? As, in the first place, for uncles; and in the second, for cousins and grand-uncles. 94 THE Lf xf. BE. I. 6. 22. External undertakings should be commenced on the odd days, and internal on the even!. 23. Inall cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, ‘on such and such a distant day,’ and if within the decade, ‘on such and such a near day.’ For matters of mourning a distant day is preferred ; for festive matters a near day*% 24. It is said, ‘For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications.’ 25. Divination by the shell or the stalks should not go beyond three times. 26. The shell and the stalks should not be both used on the same subject*, 27. Divination by the shell is called pQ; by the stalks, shih. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, ‘ If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do).’ 7. 28. When the ruler’s carriage is about to have the horses put to it, the driver should stand before ' The odd days are called ‘strong,’ as belonging to the category of yang; the even days ‘ weak,’ as of the category of yin. 2 ¢A distant day’ gave a longer period for cherishing the memory of the departed; ‘a near day’ was desired for festive celebrations, because at them the feeling of ‘respect’ was supposed to predominate. * To reverse by the one the indication of the other. SECT. I. PT. V. RHU Lf. 95 them, whip in hand. 29. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. 30. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap’. He should (then) kneel in the carriage*. 31. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and thenstop. 32. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. 33. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage’. In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk.
3In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk. 8. 34. In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). Ifthe driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so*. 35. If the driver be of the lower rank, the other should (still) lay his own * In a carriage the ruler occupied the seat on the left side; the driver avoided this by mounting on the right side. Each carriage was furnished with two straps to assist in mounting; but the use of one was confined to the chief occupant. * But only till the ruler had taken his seat. * This spearman occupied the seat on the right; and took his place as they were about to pass out of the palace precincts. ‘ That is, I suppose, he wishes the driver to let go the strap that he may take hold of it himself. 96 THE Lf xf. BK. I. hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand). 9. 36. A guest's carriage does not enter the great gate; a woman does not stand up in her carriage ; dogs and horses are not taken up to the hall}. 10. 37. Hence*, the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court)®. He does not gallop the horses of his carriage in the capital ; and should bow forward on entering a village. 38. When called by the ruler’s order, though through a man of low rank, a great officer, or (other) officer, must meet him in person. 39. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. 40. When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler’s carriages, they de not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board*. 41. A charioteer ? The carriage halted outside in testimony of the guest’s respect. A man stood up in the carriage; a woman, as weaker, did not do so. For horses, see the rules in Part IV, 5. Dogs were too insignificant to be taken up. , 2 We do not see the connexion indicated by the ‘ hence.’ ® Leaving the palace, he walks past those places to his carriage. Returning, he dismounts before he comes to them. ‘ The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, ‘Fausti currus vacante sinistra;’ but they form a complete SECT. I. PT. V. KHU uf. 97
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. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings). 1 «The Red Bird’ was the name of the seven constellations of the southern quarter of the Zodiac; ‘the Dark Warrior’ embraced those of the northern; ‘the Azure Dragon,’ those of the eastern; and ‘the Tiger,’ those of the western. These flags would show the direction of the march, and seem to suggest that all heaven was watching the progress of the expedition. ? As showing that they had not been able to keep invaders at a distance. SECT. I. PT. V. ExU Li. 93 5. 15. When the ceremony of wailing is over!, a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. 16. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. 17. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be suppressed by the ruler should not be spoken. 18. In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions. 19. In the ancestral temple there is no such avoiding. 20. Even in his presence, a minister need not avoid the names improper to be spoken by the ruler’s wife. The names to be avoided by a wife need not be unspoken outside the door of the harem. The names of parties for whom mourning is worn (only) nine months or five months are not avoided. 21. When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs ; before entering the door (of a house), he should ask about the names to be avoided in it. 1 After the burial. Till then they would not allow themselves to think of the departed as dead. ? As, in the first place, for uncles; and in the second, for cousins and grand-uncles. 94 THE Lf xf. BE. I.
21 After the burial. Till then they would not allow themselves to think of the departed as dead. ? As, in the first place, for uncles; and in the second, for cousins and grand-uncles. 94 THE Lf xf. BE. I. 6. 22. External undertakings should be commenced on the odd days, and internal on the even!. 23. Inall cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, ‘on such and such a distant day,’ and if within the decade, ‘on such and such a near day.’ For matters of mourning a distant day is preferred ; for festive matters a near day*% 24. It is said, ‘For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications.’ 25. Divination by the shell or the stalks should not go beyond three times. 26. The shell and the stalks should not be both used on the same subject*, 27. Divination by the shell is called pQ; by the stalks, shih. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, ‘ If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do).’ 7. 28. When the ruler’s carriage is about to have the horses put to it, the driver should stand before ' The odd days are called ‘strong,’ as belonging to the category of yang; the even days ‘ weak,’ as of the category of yin. 2 ¢A distant day’ gave a longer period for cherishing the memory of the departed; ‘a near day’ was desired for festive celebrations, because at them the feeling of ‘respect’ was supposed to predominate. * To reverse by the one the indication of the other. SECT. I. PT. V. RHU Lf. 95 them, whip in hand. 29. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. 30. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap’. He should (then) kneel in the carriage*. 31. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and thenstop. 32. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. 33. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage’. In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk.
3In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk. 8. 34. In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). Ifthe driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so*. 35. If the driver be of the lower rank, the other should (still) lay his own * In a carriage the ruler occupied the seat on the left side; the driver avoided this by mounting on the right side. Each carriage was furnished with two straps to assist in mounting; but the use of one was confined to the chief occupant. * But only till the ruler had taken his seat. * This spearman occupied the seat on the right; and took his place as they were about to pass out of the palace precincts. ‘ That is, I suppose, he wishes the driver to let go the strap that he may take hold of it himself. 96 THE Lf xf. BK. I. hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand). 9. 36. A guest's carriage does not enter the great gate; a woman does not stand up in her carriage ; dogs and horses are not taken up to the hall}. 10. 37. Hence*, the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court)®. He does not gallop the horses of his carriage in the capital ; and should bow forward on entering a village. 38. When called by the ruler’s order, though through a man of low rank, a great officer, or (other) officer, must meet him in person. 39. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. 40. When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler’s carriages, they de not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board*. 41. A charioteer ? The carriage halted outside in testimony of the guest’s respect. A man stood up in the carriage; a woman, as weaker, did not do so. For horses, see the rules in Part IV, 5. Dogs were too insignificant to be taken up. , 2 We do not see the connexion indicated by the ‘ hence.’ ® Leaving the palace, he walks past those places to his carriage. Returning, he dismounts before he comes to them. ‘ The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, ‘Fausti currus vacante sinistra;’ but they form a complete SECT. I. PT. V. KHU uf. 97
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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