chapter 21

百度搜索 The Spirit of the Chinese People 天涯 或 The Spirit of the Chinese People 天涯在线书库 即可找到本书最新章节.

    Now in order to vihose who might still be sceptical that husbands in a truly love,  deeply love their wives, I could produce abundant proofs from ese history and literature. For this purpose I should particularly like to quote and translate here an elegy written on the death of his wife by YuaCHO, a poet of the Tang dynasty. But unfortuhe piece is too long for quotatiohe Civic Law. This ceremony therefore may be called the moral ious marriage.

    After this es the ceremony called the mutual salutatioween bride and bride-groom. The bride standing on the right side of the hall first goes on her knees before the bride-groom, _he going on his ko her at the same time. Then they ge places. The bride-groom now standing where the bride stood, goes on his ko her, _ she returning the salute just as he did. Now this ceremony of chiao pai mutual salutation, I wish to point out here, proves beyond all doubt that in a there is perfect equality between man and womaween husband and wife.

    As I said before, the ceremony of<tt></tt> plighting troth may be called the moral ious marriage as distinguished from what may called the civic marriage, whies three days after._In the moral ious marriage, the man and woman bees husband and wife before the moral Law_befod. The tract so far is solely between the man and woman. The State or, as in a, the Family takes the place of the State in all social and civic life_the State ag only as Court of appeal, _the Family takes no isance of the marriage or tract between the man and woman here in this, what I have called the moral ious marriage. In fa this first day and until the civic marriage takes pla the third day of the marriage, the bride is not only not introduced, but also not allowed to see or be seen by the members of the bride-grooms family.

百度搜索 The Spirit of the Chinese People 天涯 或 The Spirit of the Chinese People 天涯在线书库 即可找到本书最新章节.