8. The gentleman went in person to meet the bride,
the man taking the initiative and not the
woman,—according to the idea that regulates the relation
between the strong and the weak (in all nature). It
is according to this same idea that heaven takes
precedence of earth, and the ruler of the subject.
9. Presents are interchanged before (the parties) see each other[1];—this reverence serving to illustrate the distinction (that should be observed between man and woman). When this distinction (between husband and wife) is exhibited, affection comes to prevail between father and son. When there is this affection, the idea of righteousness arises in the mind, and to this idea of righteousness succeeds (the observance of) ceremonies. Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts.
10. The bridegroom himself stands by (the carriage of the bride), and hands to her the strap (to assist her in mounting[2]),—showing his affection. Having
- ↑ Callery has for this:—"Les présents que porte l'époux dans ses visites." But the young people did not see each other till the day of the marriage.
- ↑ On the "strap" to help in mounting the carriage, see p. 45, et al. Callery has here "les rênes." The text would seem to say that the bridegroom was himself driving, and handed the strap to help the other up; but that would have been contrary to all etiquette;
in the expurgated copies. Callery, however, says upon it:—"Dans certains textes du Lî Kî, on trouve à la suite de ce passage une phrase qui restreint à la femme cette immutabilité perpétuelle dans le manage. En effet, les lois Chinoises ont de tout temps permis à l'homme de se remarier après la mort de sa première femme, tandis que pour les veuves, les secondes noces ont toujours été plus ou moins flétries, ou par la loi, ou par l'usage."
