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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At midday he partook of what was left in the morning. He had music at his meals. Every day a sheep and a pig were killed and cooked; and on the first day of the month an ox in addition. There were five beverages :—water, which was the principal; _rice-water, spirits, must, and millet-water. 5. When he had done eating, he remained at ease in the dark-coloured square-cut robes*, His actions were written down by the recorder of the Left, and his utterances by the recorder of the Right. The blind musician in attendance judged whether the music were too high or too low °. 6. If the year were not good and fruitful, the son of Heaven wore white and plain robes, rode in the plain and unadorned carriage, and had no music at his meals. 1 This is not easy to understand, nor easy to make intelligible. An intercalary month was an irregular arrangement of the year. It and the previous month formed one double month. The shutting half the door showed that one half of the time was passed. There remained the other leaf to be given—in the temple or in the palace —to the king for all the ceremonies or acts of government appropriate in such a position for the whole intercalary month. Something like this is sketched out as the meaning by the K’ienlung editors, 3 These were so named from the form in which they were made, the cloth being cut straight and square. * And judged, it is said, of the character of the measures of government; but this is being ‘over-exquisite’ to account for the custom. SECT. I. YU gAo. 3 7. The princes of states, in sacrificing, wore their dark-coloured square-cut robes. At court-audiences (of the king), they wore the cap of the next inferior degree of rank to their own'. They wore the skincap, when listening to the notification of the first day of the month in the Grand temples; and their “court robes when holding their daily audience in the inner court-yard. 8. (Their ministers and officers) entered (the palace) as soon as they could distinguish the dawning light ?, and the ruler came out daily (to the first court, inside the Kha gate), and received them. (After this audience), he retired, and went to the great chamber, there to listen to their proposals about the measures of government. He employed men to see whether the Great officers (were all withdrawn) *; and when they had left, he repaired to the smaller chamber, and put off his (court) robes. 9. He resumed his court robes, when he was about to eat. There was a single animal, with three (other) dishes of meat, the lungs forming the sacrificial offering. In the evening he wore the long robe in one piece, and offered some of the flesh of the animal. On the first day of the moon, 1 So it seems to be said; but why it was done so, does not clearly appear. 3 Several pieces in the Shih allude to this early attendance at court. See Book II, ii, 8; iii, 8, et al.
2On the first day of the moon, 1 So it seems to be said; but why it was done so, does not clearly appear. 3 Several pieces in the Shih allude to this early attendance at court. See Book II, ii, 8; iii, 8, et al. 5 They sat or waited, not inside the chamber, but outside. Some Great officer might wish to bring a matter before the ruler which he had not ventured to mention in public. The ruler, therefore, would give him a private audience ; and did not feel himself free from business till all had withdrawn, B2 4 THE Lf xi. BK. XI. a sheep and a pig were killed, and there were five (other) dishes of meat, and four of grain. On 3ze and M4o days? there were only the glutinous rice and vegetable soup. His wife used the same kitchen as the ruler *. 10. Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog. A superior man had his shambles and kitchen at a distance (from the) house ; he did not tread wherever there was such a thing as blood or (tainted) air *. 11. When the eighth month came without rain, the ruler did not have full meals nor music. If the year were not abundant, he wore linen, and stuck in his girdle the tablet of an officer‘. Duties were not levied at the barrier-gates and dams; the prohibitions of the hills and meres were enforced, but no contributions were required (from hunters and fishermen). No earthworks were undertaken, and Great officers did not make (any new) carriages for themselves. 12, The officer of divination by the tortoise-shell fixed the shell (to be used); the recorder applied the ink; and the ruler determined the figures (produced by the fire)®. 1 See vol. xxvii, p. 180. * That is, the wife was supplied with what was left from the ruler’s mea!s, § LQ Tien says, ‘He would not tread on ants.’ The A/ien-lung editors characterise this as ‘a womanish remark.’ ‘ A ruler’s tablet was of ivory; an officer’s only of bamboo, tipt with ivory. 5 See the Kau Li, Book XXII, 25. The Ahien-lung editors say that the methods of this divination are lost. , SECT. I. yU 8Ao. 5 13. (The cross-board in front of) the ruler was covered with lambskin, edged with tiger's fur; for his sacred carriage and court-carriage a Great officer had a covering of deer skin, edged with leopard’s fur; as also had an ordinary officer for his sacred carriage '. 14. The regular place for a gentleman was exactly opposite the door, (facing the light). He slept with his head to the east. When there came violent wind, or rapid thunder, or a great rain, he changed (countenance). It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
3He slept with his head to the east. When there came violent wind, or rapid thunder, or a great rain, he changed (countenance). It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat. 15. He washed his hands five times a day. He used millet-water in washing his head, and maizewater in washing his face. For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy ; and the musicians came up ? and sang. In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part. When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one. Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him. 16. When he had arranged to go to the ruler's, 4 «The sacred carriage’ was one used for going in to some temple service that required previous fasting. The paragraph is strangely constructed. It is supposed that the ruler’s carriage at the beginning of it was also a sacred one. 2 Came up on the raised hall, that is. 6 THE Li Kt. BK. XI. he passed the night in vigil and fasting, occupying an apartment outside his usual one. After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive). When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant), When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler’s) in brilliant style. 17. The son of Heaven carried in his girdle the thing tablet, showing how exact and correct he should be in his relations with all under heaven. The feudal lords had the shd, rounded at the top and straight at the bottom, showing how they should give place to the son of Heaven. The tablet of the Great officers was rounded both at the top and the bottom ; showing how they should be prepared to give place in all positions}. 18. When (a minister) is sitting in attendance on his ruler, the rule was that he should occupy a mat somewhat behind him on one side. If he did not occupy such a mat, he had to draw the one assigned to him back and keep aloof from the ruler’s kindred who were near him %, One did not take his place on his mat from the 1 Tt is not clear what the tablets of this paragraph were, and whether they were carried in the hand or inserted in the girdle. The character F (3in) seems to imply the latter. * The Xhien-lung editors say that after these two sentences ; the subject of the rest of the paragraph is a student before his teacher. SECT. I. YU SAo. 7
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.
1At midday he partook of what was left in the morning. He had music at his meals. Every day a sheep and a pig were killed and cooked; and on the first day of the month an ox in addition. There were five beverages :—water, which was the principal; _rice-water, spirits, must, and millet-water. 5. When he had done eating, he remained at ease in the dark-coloured square-cut robes*, His actions were written down by the recorder of the Left, and his utterances by the recorder of the Right. The blind musician in attendance judged whether the music were too high or too low °. 6. If the year were not good and fruitful, the son of Heaven wore white and plain robes, rode in the plain and unadorned carriage, and had no music at his meals. 1 This is not easy to understand, nor easy to make intelligible. An intercalary month was an irregular arrangement of the year. It and the previous month formed one double month. The shutting half the door showed that one half of the time was passed. There remained the other leaf to be given—in the temple or in the palace —to the king for all the ceremonies or acts of government appropriate in such a position for the whole intercalary month. Something like this is sketched out as the meaning by the K’ienlung editors, 3 These were so named from the form in which they were made, the cloth being cut straight and square. * And judged, it is said, of the character of the measures of government; but this is being ‘over-exquisite’ to account for the custom. SECT. I. YU gAo. 3 7. The princes of states, in sacrificing, wore their dark-coloured square-cut robes. At court-audiences (of the king), they wore the cap of the next inferior degree of rank to their own'. They wore the skincap, when listening to the notification of the first day of the month in the Grand temples; and their “court robes when holding their daily audience in the inner court-yard. 8. (Their ministers and officers) entered (the palace) as soon as they could distinguish the dawning light ?, and the ruler came out daily (to the first court, inside the Kha gate), and received them. (After this audience), he retired, and went to the great chamber, there to listen to their proposals about the measures of government. He employed men to see whether the Great officers (were all withdrawn) *; and when they had left, he repaired to the smaller chamber, and put off his (court) robes. 9. He resumed his court robes, when he was about to eat. There was a single animal, with three (other) dishes of meat, the lungs forming the sacrificial offering. In the evening he wore the long robe in one piece, and offered some of the flesh of the animal. On the first day of the moon, 1 So it seems to be said; but why it was done so, does not clearly appear. 3 Several pieces in the Shih allude to this early attendance at court. See Book II, ii, 8; iii, 8, et al.
2On the first day of the moon, 1 So it seems to be said; but why it was done so, does not clearly appear. 3 Several pieces in the Shih allude to this early attendance at court. See Book II, ii, 8; iii, 8, et al. 5 They sat or waited, not inside the chamber, but outside. Some Great officer might wish to bring a matter before the ruler which he had not ventured to mention in public. The ruler, therefore, would give him a private audience ; and did not feel himself free from business till all had withdrawn, B2 4 THE Lf xi. BK. XI. a sheep and a pig were killed, and there were five (other) dishes of meat, and four of grain. On 3ze and M4o days? there were only the glutinous rice and vegetable soup. His wife used the same kitchen as the ruler *. 10. Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog. A superior man had his shambles and kitchen at a distance (from the) house ; he did not tread wherever there was such a thing as blood or (tainted) air *. 11. When the eighth month came without rain, the ruler did not have full meals nor music. If the year were not abundant, he wore linen, and stuck in his girdle the tablet of an officer‘. Duties were not levied at the barrier-gates and dams; the prohibitions of the hills and meres were enforced, but no contributions were required (from hunters and fishermen). No earthworks were undertaken, and Great officers did not make (any new) carriages for themselves. 12, The officer of divination by the tortoise-shell fixed the shell (to be used); the recorder applied the ink; and the ruler determined the figures (produced by the fire)®. 1 See vol. xxvii, p. 180. * That is, the wife was supplied with what was left from the ruler’s mea!s, § LQ Tien says, ‘He would not tread on ants.’ The A/ien-lung editors characterise this as ‘a womanish remark.’ ‘ A ruler’s tablet was of ivory; an officer’s only of bamboo, tipt with ivory. 5 See the Kau Li, Book XXII, 25. The Ahien-lung editors say that the methods of this divination are lost. , SECT. I. yU 8Ao. 5 13. (The cross-board in front of) the ruler was covered with lambskin, edged with tiger's fur; for his sacred carriage and court-carriage a Great officer had a covering of deer skin, edged with leopard’s fur; as also had an ordinary officer for his sacred carriage '. 14. The regular place for a gentleman was exactly opposite the door, (facing the light). He slept with his head to the east. When there came violent wind, or rapid thunder, or a great rain, he changed (countenance). It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
3He slept with his head to the east. When there came violent wind, or rapid thunder, or a great rain, he changed (countenance). It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat. 15. He washed his hands five times a day. He used millet-water in washing his head, and maizewater in washing his face. For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy ; and the musicians came up ? and sang. In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part. When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one. Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him. 16. When he had arranged to go to the ruler's, 4 «The sacred carriage’ was one used for going in to some temple service that required previous fasting. The paragraph is strangely constructed. It is supposed that the ruler’s carriage at the beginning of it was also a sacred one. 2 Came up on the raised hall, that is. 6 THE Li Kt. BK. XI. he passed the night in vigil and fasting, occupying an apartment outside his usual one. After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive). When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant), When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler’s) in brilliant style. 17. The son of Heaven carried in his girdle the thing tablet, showing how exact and correct he should be in his relations with all under heaven. The feudal lords had the shd, rounded at the top and straight at the bottom, showing how they should give place to the son of Heaven. The tablet of the Great officers was rounded both at the top and the bottom ; showing how they should be prepared to give place in all positions}. 18. When (a minister) is sitting in attendance on his ruler, the rule was that he should occupy a mat somewhat behind him on one side. If he did not occupy such a mat, he had to draw the one assigned to him back and keep aloof from the ruler’s kindred who were near him %, One did not take his place on his mat from the 1 Tt is not clear what the tablets of this paragraph were, and whether they were carried in the hand or inserted in the girdle. The character F (3in) seems to imply the latter. * The Xhien-lung editors say that after these two sentences ; the subject of the rest of the paragraph is a student before his teacher. SECT. I. YU SAo. 7
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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