Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass. Kang Hsiian said that the Book was named Yii 340, because it recorded the dresses and caps worn by the son of Heaven; but it is not confined to the king, but introduces rulers also and officers generally. It treats also of other matters besides dress, which it would be difficult to speak of in so many categories. Much, moreover, of the second Section seems to consist of disjecta membra, and the paragraphs are differently arranged by different editors. Here and there the careful reader will meet with sentiments and sentences that will remain in his memory, as in reading Book I; but he will only carry away a vague impression of the Book as a whole. Book XII. MInG THANG WEI. Readers will turn to this Book, as I did many years ago, expecting to find in it a full description of the Ming Thang, generally called by sinologists, ‘The Brilliant Hall,” and ‘The Hall of Light;’ but they will find that the subject-matter is very different. I have here translated the name by ‘the Hall of Distinction,’ according to the meaning of it given in paragraph 5, taking ‘distinction’ in the sense of separation or discrimination. The Treatise commences with, but does not fairly describe, the great scene in the life of the duke of Kau, when as regent of the kingdom, he received all the feudal lords and the chiefs of the barbarous tribes at the capital, on occasion of a grand audience or durbar. The duke was the ancestor of the lords or marquises of the state of BK, XII. INTRODUCTION. 29 Lf,—part of the present province of Shan-tung. He was himself, indeed, invested with that fief by his nephew, king Khang, though, remaining for reasons of state at the royal court, he never took possession of it in person, but sent his son Po-kAin to do so in his room. Because of his great services in the establishment and consolidation of the new dynasty, however, various privileges were conferred on the rulers of LQ above the lords of other states. These are much exaggerated in the Book; and after the sixth paragraph, we hear no more of the Hall of Distinction. All that follows is occupied with the peculiar privileges said to have been claimed, and antiques reported to have been possessed, by the marquises of Lf. What is said has no historical value, and the whole Book is excluded from the expurgated editions. The KéAien-lung editors say that its author must have been an ignorant and vainglorious scholar of LQ in the end of the K4u dynasty. Some have imagined that it was handed on, with additions of his own, by M4 Yung to Kang Hsiian; but the latter says nothing about the other in his brief prefatory note.
2Some have imagined that it was handed on, with additions of his own, by M4 Yung to Kang Hsiian; but the latter says nothing about the other in his brief prefatory note. The Hall of Distinction was a royal structure. Part of it was used as a temple, at the sacrifices in which peculiar honour was done to king Wan (The Shih, IV, i, 7). It was also used for purposes of audience, as on the occasion referred to in this Book; and governmental regulations were promulgated from it (Mencius, I, ii, 5). To this third use of it would belong the variqus references to it in Book IV of this collection. The principal Hall was in the capital; but there were smaller ones with the same name at the four points where ~ the kings halted in their tours of inspection to receive the feudal lords of the different quarters of the kingdom. It was one of these which Mencius had in his mind in the passage referred to above. In the 67th Book of the Li of the Greater Tai there is a description of the building and its various parts; and among the ‘Books of K4u’ said to have been found in A.D. 279 in the grave of king Hsiang of Wei, the 55th 30 THE Li xi. CH. 111, chapter has the title of Ming Thang, but it is little more than a rifacimento of the first four paragraphs of this Book of the Li Ki. In Morrison’s Chinese Dictionary, vol. i, p. 512, there is a ground-plan of the Hall according to a common representation of it by Chinese authorities. Book XIII. Sanc FO HsiAo Kf. This ‘Record of Smaller Points in connexion with the Dress of Mourning,’ is the first of the many treatises in our collection, devoted expressly to the subject of the mourning rites, and especially of the dress worn by the mourners, according to the degree of their relationship. The expurgated editions do not give any part of it; and it is difficult—I may say impossible—to trace any general plan on which the compiler, who is unknown, put the different portions of it together. Occasionally two or three paragraphs follow one another on the same subject, and I have kept them together after the example of Khung Ying-ta; but the different notices are put down as if at random, just as they occurred to the writer. KQ Hsi says that 3ze-hsid made a supplementary treatise to the 11th Book of the f Li, and that we have here an explanation of many points in that Book. It is so; and yet we may not be justified in concluding that this is a remnant of the production of 3ze-hsia. Book XIV. TA KWAN. This Book, ‘the Great Treatise,’ has been compared to the Hsi 3hze, the longest and most important of the Appendixes to the Yi King, which is also styled Ta Awan. It is short, however, as compared with that other; nor is it easy to understand, the subjects with which it deals being so different in the conceptions of Chinese and western minds. ‘It treats, said KAin Hsiang-tdo (early in the Sung dynasty), ‘of the greatest sacrifice,—that BK. XV. INTRODUCTION. 31
3‘It treats, said KAin Hsiang-tdo (early in the Sung dynasty), ‘of the greatest sacrifice,—that BK. XV. INTRODUCTION. 31 offered by the sovereign to all his ancestors; of the greatest instance of filial piety—that of carrying back to his forefathers the title gained by the sacrificer; of the greatest principle in the regulation of the family,—that expressed by the arrangement of the names of its members according to their relations to one another; and of the course of humanity as the greatest illustration of propriety and righteousness. On account of this it is called The Great Treatise.’ From this summary of its contents the importance of the Book will be seen. We know nothing either of its author or of the date of its compilation. Book XV. SnaAo f. The ShAo f, or ‘Smaller Rules of Conduct,’ is akin to much of the first Book in our collection, ‘the Summary of the Rules of Ceremony.’ Sh4o means ‘few,’ and often ‘few in years, or ‘young ;’ and hence some have thought that the subject of the Book is ‘ Rules for the Young.’ So Callery, who gives for the title, ‘Régles de Conduite des Jeunes Gens.’ But the contents cannot be so restricted ; and since the time of Kang Hsiian, sh4o has been taken by most Chinese commentators as equivalent to hsido’, which occurs in the title of Book XIII. The difference between the two Chinese characters is not so great as that between these alphabetic exhibitions of their names. LQ Teh-ming says, ‘Sh4o is here equivalent to hsido;’ and Kang says, that the Book is named Sh4o f ‘because it records the small rules of demeanour at interviews and in bringing in the provisions for a feast.’ But the observances described are very various, and enable us to form a life-like picture of manners in those early days. According to Kf Hsi, the Book was intended to be a branch of the smaller learning, or lessons for youth; but * Ap and Jr. 32 THE Lf xf. CH. Ir. was extended to a variety of subjects in daily life and the intercourses of society. When and by whom it was compiled is not known. Book XVI. Hsio £if. The Hsio KX}, or ‘Record of Studies,’ is a treatise of very considerable interest and importance. KAang-jze, whom X Hsi was accustomed to call his ‘Master,’ considered it to be, after Books XXVIII and XXXIX, the Kung Yung and T4 Hsio, the most correct and orthodox Book in the Li Xi.
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.
1But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass. Kang Hsiian said that the Book was named Yii 340, because it recorded the dresses and caps worn by the son of Heaven; but it is not confined to the king, but introduces rulers also and officers generally. It treats also of other matters besides dress, which it would be difficult to speak of in so many categories. Much, moreover, of the second Section seems to consist of disjecta membra, and the paragraphs are differently arranged by different editors. Here and there the careful reader will meet with sentiments and sentences that will remain in his memory, as in reading Book I; but he will only carry away a vague impression of the Book as a whole. Book XII. MInG THANG WEI. Readers will turn to this Book, as I did many years ago, expecting to find in it a full description of the Ming Thang, generally called by sinologists, ‘The Brilliant Hall,” and ‘The Hall of Light;’ but they will find that the subject-matter is very different. I have here translated the name by ‘the Hall of Distinction,’ according to the meaning of it given in paragraph 5, taking ‘distinction’ in the sense of separation or discrimination. The Treatise commences with, but does not fairly describe, the great scene in the life of the duke of Kau, when as regent of the kingdom, he received all the feudal lords and the chiefs of the barbarous tribes at the capital, on occasion of a grand audience or durbar. The duke was the ancestor of the lords or marquises of the state of BK, XII. INTRODUCTION. 29 Lf,—part of the present province of Shan-tung. He was himself, indeed, invested with that fief by his nephew, king Khang, though, remaining for reasons of state at the royal court, he never took possession of it in person, but sent his son Po-kAin to do so in his room. Because of his great services in the establishment and consolidation of the new dynasty, however, various privileges were conferred on the rulers of LQ above the lords of other states. These are much exaggerated in the Book; and after the sixth paragraph, we hear no more of the Hall of Distinction. All that follows is occupied with the peculiar privileges said to have been claimed, and antiques reported to have been possessed, by the marquises of Lf. What is said has no historical value, and the whole Book is excluded from the expurgated editions. The KéAien-lung editors say that its author must have been an ignorant and vainglorious scholar of LQ in the end of the K4u dynasty. Some have imagined that it was handed on, with additions of his own, by M4 Yung to Kang Hsiian; but the latter says nothing about the other in his brief prefatory note.
2Some have imagined that it was handed on, with additions of his own, by M4 Yung to Kang Hsiian; but the latter says nothing about the other in his brief prefatory note. The Hall of Distinction was a royal structure. Part of it was used as a temple, at the sacrifices in which peculiar honour was done to king Wan (The Shih, IV, i, 7). It was also used for purposes of audience, as on the occasion referred to in this Book; and governmental regulations were promulgated from it (Mencius, I, ii, 5). To this third use of it would belong the variqus references to it in Book IV of this collection. The principal Hall was in the capital; but there were smaller ones with the same name at the four points where ~ the kings halted in their tours of inspection to receive the feudal lords of the different quarters of the kingdom. It was one of these which Mencius had in his mind in the passage referred to above. In the 67th Book of the Li of the Greater Tai there is a description of the building and its various parts; and among the ‘Books of K4u’ said to have been found in A.D. 279 in the grave of king Hsiang of Wei, the 55th 30 THE Li xi. CH. 111, chapter has the title of Ming Thang, but it is little more than a rifacimento of the first four paragraphs of this Book of the Li Ki. In Morrison’s Chinese Dictionary, vol. i, p. 512, there is a ground-plan of the Hall according to a common representation of it by Chinese authorities. Book XIII. Sanc FO HsiAo Kf. This ‘Record of Smaller Points in connexion with the Dress of Mourning,’ is the first of the many treatises in our collection, devoted expressly to the subject of the mourning rites, and especially of the dress worn by the mourners, according to the degree of their relationship. The expurgated editions do not give any part of it; and it is difficult—I may say impossible—to trace any general plan on which the compiler, who is unknown, put the different portions of it together. Occasionally two or three paragraphs follow one another on the same subject, and I have kept them together after the example of Khung Ying-ta; but the different notices are put down as if at random, just as they occurred to the writer. KQ Hsi says that 3ze-hsid made a supplementary treatise to the 11th Book of the f Li, and that we have here an explanation of many points in that Book. It is so; and yet we may not be justified in concluding that this is a remnant of the production of 3ze-hsia. Book XIV. TA KWAN. This Book, ‘the Great Treatise,’ has been compared to the Hsi 3hze, the longest and most important of the Appendixes to the Yi King, which is also styled Ta Awan. It is short, however, as compared with that other; nor is it easy to understand, the subjects with which it deals being so different in the conceptions of Chinese and western minds. ‘It treats, said KAin Hsiang-tdo (early in the Sung dynasty), ‘of the greatest sacrifice,—that BK. XV. INTRODUCTION. 31
3‘It treats, said KAin Hsiang-tdo (early in the Sung dynasty), ‘of the greatest sacrifice,—that BK. XV. INTRODUCTION. 31 offered by the sovereign to all his ancestors; of the greatest instance of filial piety—that of carrying back to his forefathers the title gained by the sacrificer; of the greatest principle in the regulation of the family,—that expressed by the arrangement of the names of its members according to their relations to one another; and of the course of humanity as the greatest illustration of propriety and righteousness. On account of this it is called The Great Treatise.’ From this summary of its contents the importance of the Book will be seen. We know nothing either of its author or of the date of its compilation. Book XV. SnaAo f. The ShAo f, or ‘Smaller Rules of Conduct,’ is akin to much of the first Book in our collection, ‘the Summary of the Rules of Ceremony.’ Sh4o means ‘few,’ and often ‘few in years, or ‘young ;’ and hence some have thought that the subject of the Book is ‘ Rules for the Young.’ So Callery, who gives for the title, ‘Régles de Conduite des Jeunes Gens.’ But the contents cannot be so restricted ; and since the time of Kang Hsiian, sh4o has been taken by most Chinese commentators as equivalent to hsido’, which occurs in the title of Book XIII. The difference between the two Chinese characters is not so great as that between these alphabetic exhibitions of their names. LQ Teh-ming says, ‘Sh4o is here equivalent to hsido;’ and Kang says, that the Book is named Sh4o f ‘because it records the small rules of demeanour at interviews and in bringing in the provisions for a feast.’ But the observances described are very various, and enable us to form a life-like picture of manners in those early days. According to Kf Hsi, the Book was intended to be a branch of the smaller learning, or lessons for youth; but * Ap and Jr. 32 THE Lf xf. CH. Ir. was extended to a variety of subjects in daily life and the intercourses of society. When and by whom it was compiled is not known. Book XVI. Hsio £if. The Hsio KX}, or ‘Record of Studies,’ is a treatise of very considerable interest and importance. KAang-jze, whom X Hsi was accustomed to call his ‘Master,’ considered it to be, after Books XXVIII and XXXIX, the Kung Yung and T4 Hsio, the most correct and orthodox Book in the Li Xi.
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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