Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Confucius said, ‘There are three days’ fasting on hand. If one fast for the first day, he should still be afraid of not being (sufficiently) reverent. What are we to think of it, if on ‘the second day he beat his drums??’ 19. Confucius said, ‘ The repetition of the sacrifice next day inside the Kha gate; the searching for the spirits in the eastern quarter; and the holding the market in the morning in the western quarter :— these all are errors.’ 20. At the Shé, they sacrificed to (the spirits of) the land, and on the tablet rested the power of the darker and retiring influence of nature. The ruler stands (in sacrificing) with his face to the south at the foot of the wall on the north, responding to the idea of that influence as coming from the north. A Aid day is used (for the sacrifice),—to employ a commencing day (in the Cycle)*. ? Every gentleman was supposed to learn archery as one of the ‘six liberal arts ;’ and a bow was suspended near the door on the birth of a boy in recognition of this. The excuse in the paragraph is a lame one. See the ‘ Narratives of the School,’ article 28; and Book XLIII, 19. 2 «Narratives of the School,’ XLIV, 9. * There are of course six decades of days in the Cycle, each beginning with a £ia day. SECT. I. THE XIAO THEH SANG. 425 The great Shé altar of the son of Heaven was open to receive the hoarfrost, dew, wind, and rain, and allow the influences of heaven and earth to have full development upon it. For this reason the Shé altar of a state that had perished was roofed in, so that it was not touched by the brightness and warmth of Heaven. The altar (of Yin) at Po! had an opening in the wall on the north, so that the dim and cold (moon) might shine into it. 21. In the sacrifice at the Shé altars they dealt with the earth as if it were a spirit. The earth supported all things, while heaven hung out its brilliant signs. They derived their material resources from the earth; they derived rules (for their courses of labour) from the heavens. Thus they were led to give honour to heaven and their affection to the earth, and therefore they taught the people to render a good return (to the earth). (The Heads of) families provided (for the sacrifice to it) at the altar in the open court (of their houses); in the kingdom and the states they did so at the Shé altars; showing how it was the source (of their prosperity). When there was a sacrifice at the Shé altar of a village’, some one went out to it from every house. When there was such a sacrifice in preparation for a hunt, the men of the state all engaged in it. When there was such a sacrifice, from the towns, small and large, they contributed their vessels of rice, thereby ? Po had been the capital of the Shang dynasty. The site was in the present Ho-nan; changed more than once, but always retaining the name. We have the Northern, the Southern, and the Western Po. -* See page 259, paragraph 7. 426 THE Lf xf. . BK. IX.
2Po had been the capital of the Shang dynasty. The site was in the present Ho-nan; changed more than once, but always retaining the name. We have the Northern, the Southern, and the Western Po. -* See page 259, paragraph 7. 426 THE Lf xf. . BK. IX. expressing their gratitude to the source (of their prosperity) and going back in their thoughts to the beginning (of all being). 22. In the last month of spring’, the fire star having appeared, they set fire to (the grass and brushwood). When this was done, they reviewed the chariots and men, numbering the companies of a hundred and of five. Then the ruler in person addressed them in front of the Shé altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions. When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings). It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way). In this way such men conquered in fight, and such sacrificing obtained blessing. Section II. 1. The son of Heaven, in his tours (of Inspection) to the four quarters (of the kingdom), as the first thing (on his arrival at each) reared the pile of wood (and set fire to it) * 1 Perhaps ‘the last month’ should be ‘the second month.’ There is much contention on the point. * This paragraph is not in the expurgated Lf. It does seem out of place, for the book goes on to speak of the border or suburban sacrifices presented in the vicinity of the capital, and having nothing to do with the tours of Inspection, of which we SECT. It. THE KIAO THEH SANG. 427 2. At the (Great) border sacrifice, he welcomed the arrival of the longest day. It was a great act of thanksgiving to Heaven, and the sun was the chief object considered in it?. The space marked off . for it was in the southern suburb ;—the place most open to the brightness and warmth (of the heavenly first read in the Canon of Shun, in the Sho. Those tours, however, were understood to be under the direction of Heaven, and the lighting of the pile of wood, on reaching the mountain of each quarter, is taken as having been an announcement to Heaven of the king’s arrival.
3Those tours, however, were understood to be under the direction of Heaven, and the lighting of the pile of wood, on reaching the mountain of each quarter, is taken as having been an announcement to Heaven of the king’s arrival. 1 P. Callery has here the following note:—‘II résulte de ce passage et de plusieurs autres des chapitres suivants, que des les temps les plus anciens, les Chinois rendaient au soleil un véritable culte, sans méme y supposer un esprit ou génie dont il fat la demeure, ainsi qu’ils le faisaient pour les montagnes, les riviéres et tous les autres lieux auxquels ils offraient des sacrifices. De nos jours encore on sacrifie au soleil et & la lune; mais c’est plutét un acte officiel de la part des autorités, qu'une pratique de conviction, car le peuple Chinois n’a pas, comme les Japonais, une grande dévotion pour l’astre du jour. Voyez la fin du chapitre XVIII.’ The text conveys no idea to me of such an ancient worship, but I call the attention of the reader to Callery’s view. The other passages to which he refers will be noticed as they occur. For my, ‘and the sun was the principal object regarded in it,’ he says, ‘C’est le soleil qui est le principal objet (des adorations).’ The original text is simply jf + H. I let my translation stand as I first made it ; but on a prolonged consideration, I think, it would be more accurate to say, ‘and the sun was considered (for the occasion) as the residence of (the spirit of) Heaven.’ Such an acceptation of + is quite legitimate. The sun became for the time the ‘spirit-tablet (a =)’ of Heaven. Fang teh says:—'(The Son of Heaven) was welcoming the arrival of the longest day, and therefore he regarded the sun as the residence (for the time) of the spirit of Heaven. That spirit could not be seen; what could be looked up to and beheld were only the sun, moon, and stars.’ 428 THE Li xf. BK, IX. influence). The sacrifice was offered on the ground which had been swept for the purpose;—to mark the simplicity (of the ceremony). The vessels used were of earthenware and of gourds ;—to emblem the natural (productive power of) heaven and earth. The place was the suburb, and therefore the sacrifice was called the suburban or border. The victim was red, that being the colour preferred by the (4u) dynasty ; and it was a calf ;—to show the estimation of simple sincerity. 3. For (all) sacrifices in the border they used a hsin day!; because when ‘4u first offered the border sacrifice, it was the longest day, and its name began with hsin. 4. When divining about the border sacrifice, (the king) received the reply in the fane of his (great) ancestor, and the tortoise-shell was operated on in that of his father ;—honour being thus done to his ancestor, and affection shown to his father. On the day of divination, he stood by the lake?, and listened himself to the declarations and orders which were
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.
1Confucius said, ‘There are three days’ fasting on hand. If one fast for the first day, he should still be afraid of not being (sufficiently) reverent. What are we to think of it, if on ‘the second day he beat his drums??’ 19. Confucius said, ‘ The repetition of the sacrifice next day inside the Kha gate; the searching for the spirits in the eastern quarter; and the holding the market in the morning in the western quarter :— these all are errors.’ 20. At the Shé, they sacrificed to (the spirits of) the land, and on the tablet rested the power of the darker and retiring influence of nature. The ruler stands (in sacrificing) with his face to the south at the foot of the wall on the north, responding to the idea of that influence as coming from the north. A Aid day is used (for the sacrifice),—to employ a commencing day (in the Cycle)*. ? Every gentleman was supposed to learn archery as one of the ‘six liberal arts ;’ and a bow was suspended near the door on the birth of a boy in recognition of this. The excuse in the paragraph is a lame one. See the ‘ Narratives of the School,’ article 28; and Book XLIII, 19. 2 «Narratives of the School,’ XLIV, 9. * There are of course six decades of days in the Cycle, each beginning with a £ia day. SECT. I. THE XIAO THEH SANG. 425 The great Shé altar of the son of Heaven was open to receive the hoarfrost, dew, wind, and rain, and allow the influences of heaven and earth to have full development upon it. For this reason the Shé altar of a state that had perished was roofed in, so that it was not touched by the brightness and warmth of Heaven. The altar (of Yin) at Po! had an opening in the wall on the north, so that the dim and cold (moon) might shine into it. 21. In the sacrifice at the Shé altars they dealt with the earth as if it were a spirit. The earth supported all things, while heaven hung out its brilliant signs. They derived their material resources from the earth; they derived rules (for their courses of labour) from the heavens. Thus they were led to give honour to heaven and their affection to the earth, and therefore they taught the people to render a good return (to the earth). (The Heads of) families provided (for the sacrifice to it) at the altar in the open court (of their houses); in the kingdom and the states they did so at the Shé altars; showing how it was the source (of their prosperity). When there was a sacrifice at the Shé altar of a village’, some one went out to it from every house. When there was such a sacrifice in preparation for a hunt, the men of the state all engaged in it. When there was such a sacrifice, from the towns, small and large, they contributed their vessels of rice, thereby ? Po had been the capital of the Shang dynasty. The site was in the present Ho-nan; changed more than once, but always retaining the name. We have the Northern, the Southern, and the Western Po. -* See page 259, paragraph 7. 426 THE Lf xf. . BK. IX.
2Po had been the capital of the Shang dynasty. The site was in the present Ho-nan; changed more than once, but always retaining the name. We have the Northern, the Southern, and the Western Po. -* See page 259, paragraph 7. 426 THE Lf xf. . BK. IX. expressing their gratitude to the source (of their prosperity) and going back in their thoughts to the beginning (of all being). 22. In the last month of spring’, the fire star having appeared, they set fire to (the grass and brushwood). When this was done, they reviewed the chariots and men, numbering the companies of a hundred and of five. Then the ruler in person addressed them in front of the Shé altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions. When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings). It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way). In this way such men conquered in fight, and such sacrificing obtained blessing. Section II. 1. The son of Heaven, in his tours (of Inspection) to the four quarters (of the kingdom), as the first thing (on his arrival at each) reared the pile of wood (and set fire to it) * 1 Perhaps ‘the last month’ should be ‘the second month.’ There is much contention on the point. * This paragraph is not in the expurgated Lf. It does seem out of place, for the book goes on to speak of the border or suburban sacrifices presented in the vicinity of the capital, and having nothing to do with the tours of Inspection, of which we SECT. It. THE KIAO THEH SANG. 427 2. At the (Great) border sacrifice, he welcomed the arrival of the longest day. It was a great act of thanksgiving to Heaven, and the sun was the chief object considered in it?. The space marked off . for it was in the southern suburb ;—the place most open to the brightness and warmth (of the heavenly first read in the Canon of Shun, in the Sho. Those tours, however, were understood to be under the direction of Heaven, and the lighting of the pile of wood, on reaching the mountain of each quarter, is taken as having been an announcement to Heaven of the king’s arrival.
3Those tours, however, were understood to be under the direction of Heaven, and the lighting of the pile of wood, on reaching the mountain of each quarter, is taken as having been an announcement to Heaven of the king’s arrival. 1 P. Callery has here the following note:—‘II résulte de ce passage et de plusieurs autres des chapitres suivants, que des les temps les plus anciens, les Chinois rendaient au soleil un véritable culte, sans méme y supposer un esprit ou génie dont il fat la demeure, ainsi qu’ils le faisaient pour les montagnes, les riviéres et tous les autres lieux auxquels ils offraient des sacrifices. De nos jours encore on sacrifie au soleil et & la lune; mais c’est plutét un acte officiel de la part des autorités, qu'une pratique de conviction, car le peuple Chinois n’a pas, comme les Japonais, une grande dévotion pour l’astre du jour. Voyez la fin du chapitre XVIII.’ The text conveys no idea to me of such an ancient worship, but I call the attention of the reader to Callery’s view. The other passages to which he refers will be noticed as they occur. For my, ‘and the sun was the principal object regarded in it,’ he says, ‘C’est le soleil qui est le principal objet (des adorations).’ The original text is simply jf + H. I let my translation stand as I first made it ; but on a prolonged consideration, I think, it would be more accurate to say, ‘and the sun was considered (for the occasion) as the residence of (the spirit of) Heaven.’ Such an acceptation of + is quite legitimate. The sun became for the time the ‘spirit-tablet (a =)’ of Heaven. Fang teh says:—'(The Son of Heaven) was welcoming the arrival of the longest day, and therefore he regarded the sun as the residence (for the time) of the spirit of Heaven. That spirit could not be seen; what could be looked up to and beheld were only the sun, moon, and stars.’ 428 THE Li xf. BK, IX. influence). The sacrifice was offered on the ground which had been swept for the purpose;—to mark the simplicity (of the ceremony). The vessels used were of earthenware and of gourds ;—to emblem the natural (productive power of) heaven and earth. The place was the suburb, and therefore the sacrifice was called the suburban or border. The victim was red, that being the colour preferred by the (4u) dynasty ; and it was a calf ;—to show the estimation of simple sincerity. 3. For (all) sacrifices in the border they used a hsin day!; because when ‘4u first offered the border sacrifice, it was the longest day, and its name began with hsin. 4. When divining about the border sacrifice, (the king) received the reply in the fane of his (great) ancestor, and the tortoise-shell was operated on in that of his father ;—honour being thus done to his ancestor, and affection shown to his father. On the day of divination, he stood by the lake?, and listened himself to the declarations and orders which were
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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