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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 front, to avoid seeming to step over it. When seated and unoccupied he did not take up the whole of the mat by at least a cubit. If he were to read any writings or to eat, he sat forward to the edge. The dishes were put down a cubit from the mat. 19. If food were given (to a visitor), and the ruler proceeded to treat him as a guest, he would order him to present the offering, and the visitor would do so. If he took the precedence in eating, he would take a little of all the viands, drink a mouthful, and wait (for the ruler to eat). If there were one in attendance to taste the viands, he would wait till the ruler ate, and then eat himself. After this eating, he would drink (a mouthful), and wait (again). 20. If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him. If he were told to take of all, he took of whatever he liked. In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down®. When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times. When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants. 21. Whenever pressed (by his host) to eat, one should not eat largely; when eating at another's, 1 And also any tablets or other things to be referred to. 2 Tasting the things before the ruler to see that they were good and safe. 3 That is, touched those parts with his fingers to see that no grains were sticking to them. 8 THE Li xt. BK. XI. one should not eat to satiety. It was only of the water and sauces that some was not put down as an offering ;—they were accounted too trivial for such a purpose. 22. If the ruler gave a cup (of drink) to an officer, he crossed over from his mat, bowed twice, laid his head to the ground, and received it. Resuming his place, he poured a portion of it as an offering, drank it off, and waited. When the ruler had finished his cup, he then returned his empty. The rule for a superior man in drinking (with the ruler) was this :—When he received the first cup, he wore a grave look; when he received the second, he looked pleased and respectful. ‘With this the ceremony stopped. At the third cup, he looked selfpossessed and prepared to withdraw. Having withdrawn, he knelt down and took his shoes, retired out of the ruler’s (sight) and put them on. Kneeling on his left knee, he put on the right shoe; kneeling on the right knee, he put on the left one’.
2At the third cup, he looked selfpossessed and prepared to withdraw. Having withdrawn, he knelt down and took his shoes, retired out of the ruler’s (sight) and put them on. Kneeling on his left knee, he put on the right shoe; kneeling on the right knee, he put on the left one’. 23. (At festive entertainments), of all the vases that with the dark-coloured liquor (of water) was considered the most honourable?; and only the ruler sat with his face towards it. For the uncultivated people in the country districts, the vases all con- 1 The subject in the two parts of this paragraph does not appear to be the same. The officer in the former was merely an attendant we may suppose; in the latter, one of a superior rank. The cup in the one case was of special favour; in the second the cups were such as were drunk with the ruler at certain times, but were always confined to three. 2 ‘Mindful,’ says Kang, ‘of the ways of antiquity.’ See Book VII, i, ro, rx, et al. on the honour paid to water at sacrifices and feasts, and the reasons for it. SECT. II. YU 3Ao. 9 tained prepared liquors!. Great officers had the vase on one side of them upon a tray without feet; other officers had it in a similar position on a tray with feet?. Section II. 1. At the ceremony of capping, the first cap put on was one of black linen. The use of this extended from the feudal lords downwards. It might, after having been thus employed, be put away or disused *. 2. The dark-coloured cap, with red strings and tassels descending to the breast, was used at the capping of the son of Heaven. The cap of black linen, with strings and tassels of various colours, was used at the capping of a feudal prince. A darkcoloured cap with scarlet strings and tassels was worn by a feudal lord, when fasting. A dark-coloured cap with gray strings and tassels was worn by officers when similarly engaged. 3. A cap of white silk with the border or roll of a dark colour was worn (? at his capping) by a son or grandson (when in a certain stage of mourning)‘. A similar cap with a plain white edging, was worn after the sacrifice at the end of the year’s mourning. (The same cap) with strings hanging down five inches, 1 The gratification of their taste was the principal thing at festive entertainments of the common people. * On the two trays mentioned here,—the yi (composed of JX, and J on the right of it) and the in (2),—see Book VIII, i, r2. * Such a cap had been used anciently; and it was used in the ceremony, though subsequently disused, out of respect to the ancient custom. 4 When his grandfather was dead, and his father (still alive) was in deep mourning for him. 10 THE Li Kt. BK. XI. served to mark the idle and listless officer’. A darkcoloured cap with the roll round it of white silk was worn by one excluded from the ranks of his compeers *,
34 When his grandfather was dead, and his father (still alive) was in deep mourning for him. 10 THE Li Kt. BK. XI. served to mark the idle and listless officer’. A darkcoloured cap with the roll round it of white silk was worn by one excluded from the ranks of his compeers *, 4. The cap worn in private, with the roll or border attached to it, was used by all from the son of Heaven downwards. When business called them, the strings were tied and their ends allowed to hang down. . 5. At fifty, one did not accompany a funeral with his sackcloth hanging loose. When his parents were dead, (a son) did not have his hair dressed in tufts (any more). With the large white (cap) they did not use strings hanging down. The purple strings with the dark-coloured cap began with duke Hwan of La'. 6. In the morning they wore the dark-coloured square-cut dress; in the evening, the long dress in one piece. That dress at the waist was thrice the width of the sleeve; andat the bottom twice as wide as at the waist. It was gathered in at each side (of the body). The sleeve could be turned back to the elbow. 7. The outer or under garment joined on to the sleeve and covered a cubit of it‘. The collar was 2 inches wide; the cuff, a cubit and 2 inches long; the border, 14 inch broad. To wear silk under or inside linen was contrary to rule. 8. An (ordinary) officer did not wear anything woven of silk that had been first dyed®, One who had left the service of his ruler wore no two articles of different colours. 1 By way of punishment or disgrace. ® Also in punishment. See Book III, iv, 2-5. * B.c. 711-694. * If we could see one dressed as in those early days, we should understand this better than we do. 5 Because of its expensiveness. SECT. II. Yu 8Ao. II If the upper garment were of one of the correct colours, the lower garment was of the (corresponding) intermediate one’. 9. One did not enter the ruler’s gate without the proper colours in his dress; nor in a single robe of grass-cloth, fine or coarse ; nor with his fur robe either displayed outside, or entirely covered. 10. A garment wadded with new floss was called &ien; with old, phao. One unlined was called Aiung; one lined, but not wadded, tieh. 11, The use of thin white silk in court-robes began with Ai Khang-jze. Confucius said, ‘ For the audience they use the (regular) court-robes, which are put on after the announcement of the first day of the month (in the temple).’ He (also) said, ‘When good order does not prevail in the states and clans, (the officers) should not use the full dress (as prescribed) 2.’ 12, Only a ruler wore the chequered fur robe in addressing (his troops or the multitudes), and at the autumnal hunts‘. (For him) to wear the Great fur robe was contrary to ancient practice. 13. When a ruler wore the robe of white fox-fur, he wore one of embroidered silk over it to display it®.
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.
1The 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 front, to avoid seeming to step over it. When seated and unoccupied he did not take up the whole of the mat by at least a cubit. If he were to read any writings or to eat, he sat forward to the edge. The dishes were put down a cubit from the mat. 19. If food were given (to a visitor), and the ruler proceeded to treat him as a guest, he would order him to present the offering, and the visitor would do so. If he took the precedence in eating, he would take a little of all the viands, drink a mouthful, and wait (for the ruler to eat). If there were one in attendance to taste the viands, he would wait till the ruler ate, and then eat himself. After this eating, he would drink (a mouthful), and wait (again). 20. If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him. If he were told to take of all, he took of whatever he liked. In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down®. When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times. When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants. 21. Whenever pressed (by his host) to eat, one should not eat largely; when eating at another's, 1 And also any tablets or other things to be referred to. 2 Tasting the things before the ruler to see that they were good and safe. 3 That is, touched those parts with his fingers to see that no grains were sticking to them. 8 THE Li xt. BK. XI. one should not eat to satiety. It was only of the water and sauces that some was not put down as an offering ;—they were accounted too trivial for such a purpose. 22. If the ruler gave a cup (of drink) to an officer, he crossed over from his mat, bowed twice, laid his head to the ground, and received it. Resuming his place, he poured a portion of it as an offering, drank it off, and waited. When the ruler had finished his cup, he then returned his empty. The rule for a superior man in drinking (with the ruler) was this :—When he received the first cup, he wore a grave look; when he received the second, he looked pleased and respectful. ‘With this the ceremony stopped. At the third cup, he looked selfpossessed and prepared to withdraw. Having withdrawn, he knelt down and took his shoes, retired out of the ruler’s (sight) and put them on. Kneeling on his left knee, he put on the right shoe; kneeling on the right knee, he put on the left one’.
2At the third cup, he looked selfpossessed and prepared to withdraw. Having withdrawn, he knelt down and took his shoes, retired out of the ruler’s (sight) and put them on. Kneeling on his left knee, he put on the right shoe; kneeling on the right knee, he put on the left one’. 23. (At festive entertainments), of all the vases that with the dark-coloured liquor (of water) was considered the most honourable?; and only the ruler sat with his face towards it. For the uncultivated people in the country districts, the vases all con- 1 The subject in the two parts of this paragraph does not appear to be the same. The officer in the former was merely an attendant we may suppose; in the latter, one of a superior rank. The cup in the one case was of special favour; in the second the cups were such as were drunk with the ruler at certain times, but were always confined to three. 2 ‘Mindful,’ says Kang, ‘of the ways of antiquity.’ See Book VII, i, ro, rx, et al. on the honour paid to water at sacrifices and feasts, and the reasons for it. SECT. II. YU 3Ao. 9 tained prepared liquors!. Great officers had the vase on one side of them upon a tray without feet; other officers had it in a similar position on a tray with feet?. Section II. 1. At the ceremony of capping, the first cap put on was one of black linen. The use of this extended from the feudal lords downwards. It might, after having been thus employed, be put away or disused *. 2. The dark-coloured cap, with red strings and tassels descending to the breast, was used at the capping of the son of Heaven. The cap of black linen, with strings and tassels of various colours, was used at the capping of a feudal prince. A darkcoloured cap with scarlet strings and tassels was worn by a feudal lord, when fasting. A dark-coloured cap with gray strings and tassels was worn by officers when similarly engaged. 3. A cap of white silk with the border or roll of a dark colour was worn (? at his capping) by a son or grandson (when in a certain stage of mourning)‘. A similar cap with a plain white edging, was worn after the sacrifice at the end of the year’s mourning. (The same cap) with strings hanging down five inches, 1 The gratification of their taste was the principal thing at festive entertainments of the common people. * On the two trays mentioned here,—the yi (composed of JX, and J on the right of it) and the in (2),—see Book VIII, i, r2. * Such a cap had been used anciently; and it was used in the ceremony, though subsequently disused, out of respect to the ancient custom. 4 When his grandfather was dead, and his father (still alive) was in deep mourning for him. 10 THE Li Kt. BK. XI. served to mark the idle and listless officer’. A darkcoloured cap with the roll round it of white silk was worn by one excluded from the ranks of his compeers *,
34 When his grandfather was dead, and his father (still alive) was in deep mourning for him. 10 THE Li Kt. BK. XI. served to mark the idle and listless officer’. A darkcoloured cap with the roll round it of white silk was worn by one excluded from the ranks of his compeers *, 4. The cap worn in private, with the roll or border attached to it, was used by all from the son of Heaven downwards. When business called them, the strings were tied and their ends allowed to hang down. . 5. At fifty, one did not accompany a funeral with his sackcloth hanging loose. When his parents were dead, (a son) did not have his hair dressed in tufts (any more). With the large white (cap) they did not use strings hanging down. The purple strings with the dark-coloured cap began with duke Hwan of La'. 6. In the morning they wore the dark-coloured square-cut dress; in the evening, the long dress in one piece. That dress at the waist was thrice the width of the sleeve; andat the bottom twice as wide as at the waist. It was gathered in at each side (of the body). The sleeve could be turned back to the elbow. 7. The outer or under garment joined on to the sleeve and covered a cubit of it‘. The collar was 2 inches wide; the cuff, a cubit and 2 inches long; the border, 14 inch broad. To wear silk under or inside linen was contrary to rule. 8. An (ordinary) officer did not wear anything woven of silk that had been first dyed®, One who had left the service of his ruler wore no two articles of different colours. 1 By way of punishment or disgrace. ® Also in punishment. See Book III, iv, 2-5. * B.c. 711-694. * If we could see one dressed as in those early days, we should understand this better than we do. 5 Because of its expensiveness. SECT. II. Yu 8Ao. II If the upper garment were of one of the correct colours, the lower garment was of the (corresponding) intermediate one’. 9. One did not enter the ruler’s gate without the proper colours in his dress; nor in a single robe of grass-cloth, fine or coarse ; nor with his fur robe either displayed outside, or entirely covered. 10. A garment wadded with new floss was called &ien; with old, phao. One unlined was called Aiung; one lined, but not wadded, tieh. 11, The use of thin white silk in court-robes began with Ai Khang-jze. Confucius said, ‘ For the audience they use the (regular) court-robes, which are put on after the announcement of the first day of the month (in the temple).’ He (also) said, ‘When good order does not prevail in the states and clans, (the officers) should not use the full dress (as prescribed) 2.’ 12, Only a ruler wore the chequered fur robe in addressing (his troops or the multitudes), and at the autumnal hunts‘. (For him) to wear the Great fur robe was contrary to ancient practice. 13. When a ruler wore the robe of white fox-fur, he wore one of embroidered silk over it to display it®.
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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