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| Scope: Pre-Qin and Han Request type: Paragraph |
| Condition 1: Contains text "尚" Matched:3797. |
| Total 2837 paragraphs. Page 4 of 284. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 284 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《內則 - Nei Ze》 | English translation: James Legge [?] | Books referencing 《內則》 Library Resources |
| 82 | 內則: | 十有五年而笄，二十而嫁；有故，二十三年而嫁。聘則為妻，奔則為妾。凡女拜尚右手。 |
| Nei Ze: | At fifteen, she assumed the hair-pin; at twenty, she was married, or, if there were occasion (for the delay), at twenty-three. If there were the betrothal rites, she became a wife; and if she went without these, a concubine. In all salutations of females, the upper place was given to the right hand. |
《明堂位 - Ming Tang Wei》 | English translation: James Legge [?] | Books referencing 《明堂位》 Library Resources |
| 13 | 明堂位: | 夏后氏，牲尚黑，殷白牡，周騂剛。 |
| Ming Tang Wei: | The sovereigns of Xia preferred black victims; those of Yin, white; and those of Zhou, victims which were red and strong. | |
| 29 | 明堂位: | 夏后氏尚明水，殷尚醴，周尚酒。 |
| Ming Tang Wei: | They used the bright water preferred by Xia; the unfermented liquor preferred by Yin; and the completed liquor preferred by Zhou. |
《少儀 - Shao Yi》 | English translation: James Legge [?] | Books referencing 《少儀》 Library Resources |
| 23 | 少儀: | 笏、書、修、苞苴、弓、茵、席、枕、几、穎、杖、琴、瑟、戈有刃者櫝、策、龠，其執之皆尚左手。刀卻刃授穎。削授拊。凡有刺刃者，以授人則辟刃。 |
| Shao Yi: | Official tablets; writings; stalks of dried flesh; parcels wrapped in reeds; bows; cushions; mats; pillows; stools; spikes; staffs; lutes, large and small; sharp-edged lances in sheaths; divining stalks; and flutes - these all were borne with the left hand upwards. Of sharp-pointed weapons, the point was kept behind, and the ring presented; of sharp-edged weapons, the handle was presented. In the case of all sharp-pointed and sharp-edged weapons, the point was turned away in handing them to others. | |
| 24 | 少儀: | 乘兵車，出先刃，入後刃，軍尚左，卒尚右。 |
| Shao Yi: | When leaving the city, in mounting a war-chariot, the weapon was carried with the point in front; when returning and entering it again, the end. The left was the place for the general and officers of an army; the right, for the soldiers. |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 6 | 樂記: | 是故樂之隆，非極音也。食饗之禮，非致味也。清廟之瑟，朱弦而疏越，壹倡而三嘆，有遺音者矣。大饗之禮，尚玄酒而俎腥魚，大羹不和，有遺味者矣。是故先王之制禮樂也，非以極口腹耳目之欲也，將以教民平好惡而反人道之正也。 |
| Yue Ji: | Hence the greatest achievements of music were not in the perfection of the airs; the (efficacy) of the ceremonies in the sacrificial offerings was not in the exquisiteness of the flavours. In the lute's for the Qing Miao the strings were of red (boiled) silk, and the holes were wide apart; one lute began, and (only) three others joined it; there was much melody not brought out. In the ceremonies of the great sacrifices, the dark-coloured liquor took precedence, and on the stands were uncooked fish, while the grand soup had no condiments: there was much flavour left undeveloped. Thus we see that the ancient kings, in their institution of ceremonies and music, did not seek how fully they could satisfy the desires of the appetite and of the ears and eyes; but they intended to teach the people to regulate their likings and dislikings, and to bring them back to the normal course of humanity. |
《雜記上 - Za Ji I》 | English translation: James Legge [?] | Library Resources |
| 18 | 雜記上: | 有父母之喪，尚功衰，而附兄弟之殤則練冠。附於殤，稱陽童某甫，不名，神也。 |
| Za Ji I: | In mourning for a parent, (after a year) the sackcloth of the nine months' mourning is preferred; but if there occurred the placing in its shrine of the tablet of a brother who had died prematurely, the cap and other mourning worn during that first year was worn in doing so. The youth who had died prematurely was called 'The Bright Lad,' and (the mourner said), 'My so and so,' without naming him. This was treating him with reference to his being in the spirit-state. |
《祭義 - Ji Yi》 | English translation: James Legge [?] | Books referencing 《祭義》 Library Resources |
| 16 | 祭義: | 祭之日，君牽牲，穆答君，卿大夫序從。既入廟門，麗于碑，卿大夫袒，而毛牛尚耳，鸞刀以刲，取膟菺，乃退。爓祭，祭腥而退，敬之至也。 |
| Ji Yi: | On the day of sacrifice, the ruler led the victim forward, along with and assisted by his son on the opposite side; while the Great officers followed in order. When they had entered the gate of the temple, they fastened the victim to the stone pillar. The ministers and Great officers then bared their arms, and proceeded to inspect the hair, paying particular attention to that of the ears. They then with the knife with the bells attached to it, cut it open, took out the fat about the inwards, and withdrew (for a time). Afterwards they offered some of the flesh boiled, and some raw, then (finally) withdrawing. There was the highest reverence about everything. | |
| 30 | 祭義: | 昔者，有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，周人貴親而尚齒。虞夏殷周，天下之盛王也，未有遺年者。年之貴乎天下，久矣；次乎事親也。 |
| Ji Yi: | Anciently, the sovereigns of the line of Yu honoured virtue, and highly esteemed age; the sovereigns of Xia honoured rank, and highly esteemed age; under Yin they honoured riches, and highly esteemed age; under Zhou, they honoured kinship, and highly esteemed age. Yu, Xia, Yin, and Zhou produced the greatest kings that have appeared under Heaven, and there was not one of them who neglected age. For long has honour been paid to years under the sky; to pay it is next to the service of parents. | |
| 31 | 祭義: | 是故朝廷同爵則尚齒。七十杖於朝，君問則席。八十不俟朝，君問則就之，而弟達乎朝廷矣。 |
| Ji Yi: | Therefore, at court among parties of the same rank, the highest place was given to the oldest. Men of seventy years carried their staffs at the court. When the ruler questioned one of them, he made him sit on a mat. One of eighty years did not wait out the audience, and when the ruler would question him he went to his house. Thus the submission of a younger brother (and juniors generally) was recognised at the court. |
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