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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Returning, 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 driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him'. 42. When driving the ruler of state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down. 43. The ruler of a state should not ride in a one-wheeled carriage*, In his carriage one should not cough loudly, nor point with his hand in an irregular way. 44. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. 45. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. 46. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. <A great officer or (other) officer should descend (when he comes to) the ruler’s gate, and bend forward to the ruler’s horses*, 47. sentence. The left seat was that of the ruler in life, and was now left vacant for ‘his spirit Khung Ying-ta calls the carriage in question, ‘the Soul Carriage’ (hw4n di). A ruler had five different styles of carriage, all of which might be used on occasions of state; as in the second sentence. 1 The woman was on the driver’s left, and they were thus turned from each other as much as possible. 2 Common so long ago as now, but considered as beneath a ruler’s dignity. So, Wang Tao. See also the Khang-hst dictionary under 43 (i). 8 The text says that the ruler should dismount before a victim, and bow before the temple. The verbal characters have been misplaced, as is proved by a passage of the commentary on the (27) H 98 THE Li xv. BK. 1. (A minister) riding in one of the ruler’s carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. 48. (An officer) walking the ruler’s horses should do so in the middle of the road. If he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age). Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above. SECT, II. PT. I. xxU Li. 99 Section II. Parr I.
2Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above. SECT, II. PT. I. xxU Li. 99 Section II. Parr I. 1. 1. When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. 2. An article belonging to the son of Heaven should be held higher than the heart ; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging toan (inferior) This Part I contains thirty-three paragraphs, which have been arranged in sixteen chapters. Ch, 1. 1-5, describes the manner of carrying things belonging to superiors, and standing before them. 2. 6, relates to the not calling certain parties by their names. 3. 7, 8, to designations of themselves to be avoided or used by certain other parties. 4. 9, prescribes modesty in answering questions. 5. 10, IY, gives rules about the practice of ceremonies in another state. 6. 12, is a rule for an orphan son. 7. 13, 14, is for a son in mourning for his father, and other points. 8. 15-17, describes certain offences to be punished, and things to be avoided in the palace; and in private. 9. 18, shows us a superior man in building, preparing for sacrifice, and cognate matters; 10. 19-21, a great or other officer, leaving his own state to go to another, and in that other; 11. 22, 23, officers in interviews with one another and with rulers. 12. 24-26, gives the rules for the spring hunting ; for bad years; and for the personal ornaments of a ruler, and the music of officers. 13. 27, is about the reply of an officer to a question of his ruler; 14. 28, about a great officer leaving his state on his own business. 15. 29, tells how parties entreat a ruler, and others, not to abandon the state. 16. 30-33, gives rules relating to the king: his appellations, designations of himself, &c. , H 2 100 THE Lf xf. BK. 1. officer should be carried lower still. 3. When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carriage. 4. (A minister) should stand (with his back) curved in the manner of a sounding-stone’, and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. 5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*,
35. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*, 2.6. The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her. surname, who accompanied his wife to the harem®. A Great officer should not call in that way an officer who had been employed by his father, nor ' The sounding-stone which the writer had in mind could not have been so curved as it is ordinarily represented to be in pictures, or the minister must have carried himself as Scott in his ‘ Fortunes of Nigel,’ ch. 10, describes Andrew the Scrivener. ? P, Zottoli translates this paragraph by:—‘ Deferens gemmas, si eae habent sustentaculum, tunc apertam indues diploidem; si non habent sustentaculum, tunc clausam.’ The text is not easily construed; and the commentaries, very diffuse, are yet not clear. > When a feudal prince married, two other states, of the same surname as the bride, sent each a daughter of their ruling house’ to accompany her to the new harem. These are ‘ the noble ladies’ intended here. SECT. Il. PT. I. KHU Li. 101 the niece and younger sister of his wife (members of his harem). (Another) officer should not call by name the steward of his family, nor his principal: concubine’, 3. 7. The son of a Great officer (of the king, himself equal to) a ruler, should not presume to speak of himself as ‘I, the little son’. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as ‘I, the inheriting son, so-and-so*.. They should not so presume to speak of themselves as their heir-sons do. 8. When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the ground of being ill, and say, ‘I, soand-so, am suffering from carrying firewood®.’ 4. 9. When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule’, 5. 10. A superior man’, in his practice of cere- ' The bride (what we may call the three brides in the preceding note) was accompanied by a niece and a younger sister to the harem. * This would be the younger sister of the wife, called in the text ‘the oldest concubine.’ ® So the young king styled himself during mourning. * The proper style for the orphan son of such officer was, ‘I, the sorrowing son.’ ® Mencius on one occasion (I. ii. 2. 1) thus excused himself for not going to court. The son of a peasant or poor person might speak so; others, of higher position, adopted the style in mock humility. * The action of 3ze-Ifi in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule. 7 The ‘superior man’ here must be an officer, probably the 102 THE Lf xt. BK. I.
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.
1Returning, 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 driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him'. 42. When driving the ruler of state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down. 43. The ruler of a state should not ride in a one-wheeled carriage*, In his carriage one should not cough loudly, nor point with his hand in an irregular way. 44. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. 45. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. 46. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. <A great officer or (other) officer should descend (when he comes to) the ruler’s gate, and bend forward to the ruler’s horses*, 47. sentence. The left seat was that of the ruler in life, and was now left vacant for ‘his spirit Khung Ying-ta calls the carriage in question, ‘the Soul Carriage’ (hw4n di). A ruler had five different styles of carriage, all of which might be used on occasions of state; as in the second sentence. 1 The woman was on the driver’s left, and they were thus turned from each other as much as possible. 2 Common so long ago as now, but considered as beneath a ruler’s dignity. So, Wang Tao. See also the Khang-hst dictionary under 43 (i). 8 The text says that the ruler should dismount before a victim, and bow before the temple. The verbal characters have been misplaced, as is proved by a passage of the commentary on the (27) H 98 THE Li xv. BK. 1. (A minister) riding in one of the ruler’s carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. 48. (An officer) walking the ruler’s horses should do so in the middle of the road. If he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age). Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above. SECT, II. PT. I. xxU Li. 99 Section II. Parr I.
2Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above. SECT, II. PT. I. xxU Li. 99 Section II. Parr I. 1. 1. When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. 2. An article belonging to the son of Heaven should be held higher than the heart ; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging toan (inferior) This Part I contains thirty-three paragraphs, which have been arranged in sixteen chapters. Ch, 1. 1-5, describes the manner of carrying things belonging to superiors, and standing before them. 2. 6, relates to the not calling certain parties by their names. 3. 7, 8, to designations of themselves to be avoided or used by certain other parties. 4. 9, prescribes modesty in answering questions. 5. 10, IY, gives rules about the practice of ceremonies in another state. 6. 12, is a rule for an orphan son. 7. 13, 14, is for a son in mourning for his father, and other points. 8. 15-17, describes certain offences to be punished, and things to be avoided in the palace; and in private. 9. 18, shows us a superior man in building, preparing for sacrifice, and cognate matters; 10. 19-21, a great or other officer, leaving his own state to go to another, and in that other; 11. 22, 23, officers in interviews with one another and with rulers. 12. 24-26, gives the rules for the spring hunting ; for bad years; and for the personal ornaments of a ruler, and the music of officers. 13. 27, is about the reply of an officer to a question of his ruler; 14. 28, about a great officer leaving his state on his own business. 15. 29, tells how parties entreat a ruler, and others, not to abandon the state. 16. 30-33, gives rules relating to the king: his appellations, designations of himself, &c. , H 2 100 THE Lf xf. BK. 1. officer should be carried lower still. 3. When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carriage. 4. (A minister) should stand (with his back) curved in the manner of a sounding-stone’, and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. 5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*,
35. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*, 2.6. The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her. surname, who accompanied his wife to the harem®. A Great officer should not call in that way an officer who had been employed by his father, nor ' The sounding-stone which the writer had in mind could not have been so curved as it is ordinarily represented to be in pictures, or the minister must have carried himself as Scott in his ‘ Fortunes of Nigel,’ ch. 10, describes Andrew the Scrivener. ? P, Zottoli translates this paragraph by:—‘ Deferens gemmas, si eae habent sustentaculum, tunc apertam indues diploidem; si non habent sustentaculum, tunc clausam.’ The text is not easily construed; and the commentaries, very diffuse, are yet not clear. > When a feudal prince married, two other states, of the same surname as the bride, sent each a daughter of their ruling house’ to accompany her to the new harem. These are ‘ the noble ladies’ intended here. SECT. Il. PT. I. KHU Li. 101 the niece and younger sister of his wife (members of his harem). (Another) officer should not call by name the steward of his family, nor his principal: concubine’, 3. 7. The son of a Great officer (of the king, himself equal to) a ruler, should not presume to speak of himself as ‘I, the little son’. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as ‘I, the inheriting son, so-and-so*.. They should not so presume to speak of themselves as their heir-sons do. 8. When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the ground of being ill, and say, ‘I, soand-so, am suffering from carrying firewood®.’ 4. 9. When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule’, 5. 10. A superior man’, in his practice of cere- ' The bride (what we may call the three brides in the preceding note) was accompanied by a niece and a younger sister to the harem. * This would be the younger sister of the wife, called in the text ‘the oldest concubine.’ ® So the young king styled himself during mourning. * The proper style for the orphan son of such officer was, ‘I, the sorrowing son.’ ® Mencius on one occasion (I. ii. 2. 1) thus excused himself for not going to court. The son of a peasant or poor person might speak so; others, of higher position, adopted the style in mock humility. * The action of 3ze-Ifi in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule. 7 The ‘superior man’ here must be an officer, probably the 102 THE Lf xt. BK. I.
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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