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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If the whole process of Dr. Edkins’ investigation were before me, I should be glad to consider it, and not hesitate to alter my own view, if I saw reason to do so. Meanwhile, what he says makes me glad that I adopted ‘the Announcement about Drunkenness’ as the title of this chapter. It is drunkenness, by whatever liquor occasioned, that the king of Kau condemns and denounces. BOOK x. ANNOUNCEMENT ABOUT DRUNKENNESS. 173 What we commonly understand by wine is never intended by itt in the Chinese classics, and therefore I cannot use that term, After searching as extensively as I could do in this country, since I received Dr. Edkins’ letter, I have found nothing to make me think that the Chinese term is not properly translated by ‘spirits.’ Dr. Williams, in his Syllabic Dictionary of the Chinese Language (Shanghai, 1874), gives this account of Xi’ :—‘ Liquor ; it includes spirits, wine, beer, and other drinks. The Chinese make no wine, and chiefly distil their liquors, and say that TQ Khang, a woman of the Ti tribes, first made it’ This account is to a considerable extent correct. The Chinese distil their liquors. I never saw beer or porter of native production among them, though according to Dr. Edkins they had been brewing ‘or nearly so’ for more than 3000 years. Among his examples of the use of Xi, Williams gives the combinations of ‘red Xi’ for claret, ‘white Xi’ for sherry, and ‘pf (simply phonetical) Kid’ for beer, adding that they ‘are all terms of foreign origin.’ What he says about the traditional account of the first maker of id is not correct. It is said certainly that this was Tf Khang, but who he was, or when he lived, I have never been able to discover. Some identify him with f-tt, said by Williams to have been ‘a woman of the Ti tribes.’ The attributing of the invention to f-tf is probably an independent tradition. We find it in the ‘Plans of the Warring States’ (ch. xiv, art. 10), a work covering about four centuries from the death of Confucius:— Anciently, the daughter of the Tf ordered f-tf to make Kid. She admired it, and presented some to Yi, who drank it, and found it pleasant. He then discarded f-tt, and denounced the use of such generous id, saying, “In future ages there are sure to be those who by Kid will lose their states.”’ According to this tradition intoxicating Xifi was known in the time of Yii—in the twenty-third century B.c. The daughter of the Tf would be Yi’s wife, and i-tt would probably be their cook. It does not appear as the name of a woman, or one from the wild Tt tribes. With regard to the phrase Sho Xif, said to be the proper term for ardent spirits, and unknown in China till the Yitan dynasty, a reference to the Khang-hsf Tonic Thesaurus of the language will show instances of its use as early at least as the Thang dynasty (a.D. 618-906).] 1. The king speaks to the following effect :—‘ Do 174 THE SHO KING. PART Y. you clearly make known my great commands in the country of Mei’.
2618-906).] 1. The king speaks to the following effect :—‘ Do 174 THE SHO KING. PART Y. you clearly make known my great commands in the country of Mei’. ‘When your reverent father, the king W4n, laid the foundations of our kingdom in the western region, he delivered announcements and cautions to (the princes of) the various regions, and to all his (high) officers, with their assistants, and the managers of affairs, saying, morning and evening, “At sacrifices spirits should be employed.”* When Heaven was sending down its favouring decree, and laying the foundations of (the eminence of) our people, (spirits) were used only at the great sacrifices. When Heaven sends down its terrors, and our people are thereby greatly disorganized and lose their virtue, this may be traced invariably to their indulgence in spirits; yea, the ruin of states, small and great, (by these terrors), has been caused invariably by their guilt in the use of spirits ®. 1 There is a place called ‘the village of Mei,’ in the north of the present district of XAf, department Wei-hui, Ho-nan ;—a relic of the ancient name of the whole territory. The royal domain of Shang, north from the capital, was all called Mei. Fang’s principality of Wei must have embraced most of it. * Kf Hsf says upon the meaning of the expressions ‘ Heaven was sending down its favouring decree’ (its order to make Xi, as he understood the language), and ‘when Heaven sends down its terrors,’ in this paragraph :—‘Kang Nan-hsien has brought out the meaning of these two statements much better than any of the critics who went before him, to the following effect:—if is a thing intended to be used in offering sacrifices and in entertaining guests ;—such employment of it is what Heaven has prescribed. But men by their abuse of Xifi come to lose their virtue, and destroy their persons ;—such employment of it is what*Heaven has annexed its terrors to. The Buddhists, hating the use of things where Heaven sends down its terrors, put away as well the use of them which Heaven has prescribed. It is not so with us of the learned (i.e. the Confucian or orthodox) school;—we only put BOOK xX, ANNOUNCEMENT ABOUT DRUNKENNESS, 175 ‘ King Wan admonished and instructed the young nobles, who were charged with office or in any employment, that they should not ordinarily use spirits; and throughout all the states, he required that such should drink spirits only on occasion of sacrifices, and that then virtue should preside so that there might be no drunkenness",’ He said, ‘ Let my people teach their young men that they are to love only the productions of the soil, for so will their hearts be good, Let the young also hearken wisely to the.constant instructions of their fathers; and let them look at all virtuous actions, whether great or small, in the same light (with watchful heed).
3‘(Ye people of) the land of Mei, if you can employ your limbs, largely cultivating your millets, and hastening about in the service of your fathers and elders; and if, with your carts and oxen, you traffic diligently to a distance, that you may thereby filially minister to your parents; then, when your parents are happy, you may set forth your spirits clear and strong, and use them ?, ‘ Hearken constantly to my instructions, all ye my (high) officers and ye heads of departments, all ye, my noble chiefs ;—when ye have largely done your away the use of things to which Heaven has annexed its terrors, and the use of them, of which it approves, remains as a matter of course.’ 1 In sacrificing, the fragrant odour of spirits was supposed to be acceptable to the Beings worshipped. Here the use of spirits seems to be permitted in moderation to the worshippers after the sacrifices. Observe how king Wan wished to guard the young from acquiring the habit of drinking spirits. * Here is another permissible use of spirits ;—at family feasts, with a view especially to the comfort of the aged. 176 THE SHO KING. PART V, duty in ministering to your aged, and serving your ruler, ye may eat and drink freely and to satiety. And to speak of greater things:—when you can maintain a constant, watchful examination of yourselves, and your conduct is in accordance with correct virtue, then may you present the offerings of sacrifice,* and at the same time indulge yourselves in festivity. In such case you will indeed be ministers doing right service to your king, and Heaven likewise will approve your great virtue, so that you shall never be forgotten in the royal House.’ * 2. The king says, ‘O Fang, in our western region, the princes of states, and the young (nobles), sons of the managers of affairs, who in former days assisted king W4n, were all able to obey his lessons, and abstain from excess in the use of spirits; and so it is that I have now received the appointment which belonged to Yin.’ The king says, ‘O Fang, I have heard it said, that formerly the first wise king of Yin manifested a reverential awe of the bright principles of Heaven and of the lower people, acting accordingly, steadfast in his virtue, and holding fast his wisdom. * From him, Thang the Successful, down to Tt-yt}, all completed their royal virtue and revered their chief ministers, so that their managers of affairs respectfully discharged their helping duties, and dared not to allow themselves in idleness and pleasure ;—how much less would they dare to indulge themselves in drinking! Moreover, in the exterior domains, (the princes of) the Hau, Tien, 1 Ti-yt was the father of Kau-hsin, the twenty-seventh Shang sovereign. The sovereigns between Thang and him had not all been good, but the duke of Kau chooses here to say so. BOOK x. ANNOUNCEMENT ABOUT DRUNKENNESS, 177
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.
1If the whole process of Dr. Edkins’ investigation were before me, I should be glad to consider it, and not hesitate to alter my own view, if I saw reason to do so. Meanwhile, what he says makes me glad that I adopted ‘the Announcement about Drunkenness’ as the title of this chapter. It is drunkenness, by whatever liquor occasioned, that the king of Kau condemns and denounces. BOOK x. ANNOUNCEMENT ABOUT DRUNKENNESS. 173 What we commonly understand by wine is never intended by itt in the Chinese classics, and therefore I cannot use that term, After searching as extensively as I could do in this country, since I received Dr. Edkins’ letter, I have found nothing to make me think that the Chinese term is not properly translated by ‘spirits.’ Dr. Williams, in his Syllabic Dictionary of the Chinese Language (Shanghai, 1874), gives this account of Xi’ :—‘ Liquor ; it includes spirits, wine, beer, and other drinks. The Chinese make no wine, and chiefly distil their liquors, and say that TQ Khang, a woman of the Ti tribes, first made it’ This account is to a considerable extent correct. The Chinese distil their liquors. I never saw beer or porter of native production among them, though according to Dr. Edkins they had been brewing ‘or nearly so’ for more than 3000 years. Among his examples of the use of Xi, Williams gives the combinations of ‘red Xi’ for claret, ‘white Xi’ for sherry, and ‘pf (simply phonetical) Kid’ for beer, adding that they ‘are all terms of foreign origin.’ What he says about the traditional account of the first maker of id is not correct. It is said certainly that this was Tf Khang, but who he was, or when he lived, I have never been able to discover. Some identify him with f-tt, said by Williams to have been ‘a woman of the Ti tribes.’ The attributing of the invention to f-tf is probably an independent tradition. We find it in the ‘Plans of the Warring States’ (ch. xiv, art. 10), a work covering about four centuries from the death of Confucius:— Anciently, the daughter of the Tf ordered f-tf to make Kid. She admired it, and presented some to Yi, who drank it, and found it pleasant. He then discarded f-tt, and denounced the use of such generous id, saying, “In future ages there are sure to be those who by Kid will lose their states.”’ According to this tradition intoxicating Xifi was known in the time of Yii—in the twenty-third century B.c. The daughter of the Tf would be Yi’s wife, and i-tt would probably be their cook. It does not appear as the name of a woman, or one from the wild Tt tribes. With regard to the phrase Sho Xif, said to be the proper term for ardent spirits, and unknown in China till the Yitan dynasty, a reference to the Khang-hsf Tonic Thesaurus of the language will show instances of its use as early at least as the Thang dynasty (a.D. 618-906).] 1. The king speaks to the following effect :—‘ Do 174 THE SHO KING. PART Y. you clearly make known my great commands in the country of Mei’.
2618-906).] 1. The king speaks to the following effect :—‘ Do 174 THE SHO KING. PART Y. you clearly make known my great commands in the country of Mei’. ‘When your reverent father, the king W4n, laid the foundations of our kingdom in the western region, he delivered announcements and cautions to (the princes of) the various regions, and to all his (high) officers, with their assistants, and the managers of affairs, saying, morning and evening, “At sacrifices spirits should be employed.”* When Heaven was sending down its favouring decree, and laying the foundations of (the eminence of) our people, (spirits) were used only at the great sacrifices. When Heaven sends down its terrors, and our people are thereby greatly disorganized and lose their virtue, this may be traced invariably to their indulgence in spirits; yea, the ruin of states, small and great, (by these terrors), has been caused invariably by their guilt in the use of spirits ®. 1 There is a place called ‘the village of Mei,’ in the north of the present district of XAf, department Wei-hui, Ho-nan ;—a relic of the ancient name of the whole territory. The royal domain of Shang, north from the capital, was all called Mei. Fang’s principality of Wei must have embraced most of it. * Kf Hsf says upon the meaning of the expressions ‘ Heaven was sending down its favouring decree’ (its order to make Xi, as he understood the language), and ‘when Heaven sends down its terrors,’ in this paragraph :—‘Kang Nan-hsien has brought out the meaning of these two statements much better than any of the critics who went before him, to the following effect:—if is a thing intended to be used in offering sacrifices and in entertaining guests ;—such employment of it is what Heaven has prescribed. But men by their abuse of Xifi come to lose their virtue, and destroy their persons ;—such employment of it is what*Heaven has annexed its terrors to. The Buddhists, hating the use of things where Heaven sends down its terrors, put away as well the use of them which Heaven has prescribed. It is not so with us of the learned (i.e. the Confucian or orthodox) school;—we only put BOOK xX, ANNOUNCEMENT ABOUT DRUNKENNESS, 175 ‘ King Wan admonished and instructed the young nobles, who were charged with office or in any employment, that they should not ordinarily use spirits; and throughout all the states, he required that such should drink spirits only on occasion of sacrifices, and that then virtue should preside so that there might be no drunkenness",’ He said, ‘ Let my people teach their young men that they are to love only the productions of the soil, for so will their hearts be good, Let the young also hearken wisely to the.constant instructions of their fathers; and let them look at all virtuous actions, whether great or small, in the same light (with watchful heed).
3‘(Ye people of) the land of Mei, if you can employ your limbs, largely cultivating your millets, and hastening about in the service of your fathers and elders; and if, with your carts and oxen, you traffic diligently to a distance, that you may thereby filially minister to your parents; then, when your parents are happy, you may set forth your spirits clear and strong, and use them ?, ‘ Hearken constantly to my instructions, all ye my (high) officers and ye heads of departments, all ye, my noble chiefs ;—when ye have largely done your away the use of things to which Heaven has annexed its terrors, and the use of them, of which it approves, remains as a matter of course.’ 1 In sacrificing, the fragrant odour of spirits was supposed to be acceptable to the Beings worshipped. Here the use of spirits seems to be permitted in moderation to the worshippers after the sacrifices. Observe how king Wan wished to guard the young from acquiring the habit of drinking spirits. * Here is another permissible use of spirits ;—at family feasts, with a view especially to the comfort of the aged. 176 THE SHO KING. PART V, duty in ministering to your aged, and serving your ruler, ye may eat and drink freely and to satiety. And to speak of greater things:—when you can maintain a constant, watchful examination of yourselves, and your conduct is in accordance with correct virtue, then may you present the offerings of sacrifice,* and at the same time indulge yourselves in festivity. In such case you will indeed be ministers doing right service to your king, and Heaven likewise will approve your great virtue, so that you shall never be forgotten in the royal House.’ * 2. The king says, ‘O Fang, in our western region, the princes of states, and the young (nobles), sons of the managers of affairs, who in former days assisted king W4n, were all able to obey his lessons, and abstain from excess in the use of spirits; and so it is that I have now received the appointment which belonged to Yin.’ The king says, ‘O Fang, I have heard it said, that formerly the first wise king of Yin manifested a reverential awe of the bright principles of Heaven and of the lower people, acting accordingly, steadfast in his virtue, and holding fast his wisdom. * From him, Thang the Successful, down to Tt-yt}, all completed their royal virtue and revered their chief ministers, so that their managers of affairs respectfully discharged their helping duties, and dared not to allow themselves in idleness and pleasure ;—how much less would they dare to indulge themselves in drinking! Moreover, in the exterior domains, (the princes of) the Hau, Tien, 1 Ti-yt was the father of Kau-hsin, the twenty-seventh Shang sovereign. The sovereigns between Thang and him had not all been good, but the duke of Kau chooses here to say so. BOOK x. ANNOUNCEMENT ABOUT DRUNKENNESS, 177
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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