Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On the day of divination, he stood by the lake?, and listened himself to the declarations and orders which were 1 The mention of the ‘hsin day’ requires that we should understand ido (3B) here of other sacrifices so called, and not merely of the great one at the winter solstice. The Ahien-lung editors say:—‘ The border sacrifices for which they used the hsin days were those at which they prayed for a good year. They used such a day, because when king WQ offered his great sacrifice after the battle of MQ-yéh, and announced the completion of his enterprise, the day was hsin-h4i, and from it dated Kau’s possession of the kingdom, and the hsin days became sacred days for the dynasty.’ There were of course three hsin days in every month. * The ‘lake’ here must be a name for the royal college with the water round it. So L@ Tien and others explain it (ze # Sh SECT, IT. THE KIAO THEH SANG. 429 delivered ',—showing an example of receiving lessons and reproof. (The officers) having communicated to him the orders (to be issued), he gives warning notice of them to all the officers (of a different surname from himself), inside the Kha gate (of the palace), and to those of the same surname, in the Grand temple. 5. On the day of the sacrifice, the king in his skin cap waits for the news that all is ready,—showing the people how they ought to venerate their superiors. Those who were engaged in mourning rites did not wail nor venture to put on their mourning dress. (The people) watered and swept the road, and turned it up afresh with the spade; at (the top of) the fields in the neighbourhood they kept torches burning,—thus without special orders complying with (the wish of) the king?. 6. On that day, the king assumed the robe with the ascending dragons on it as an emblem of the heavens*. He wore the cap with the pendants of jade-pearls, to the number of twelve‘, which is the =i BY #8), and Yiian Yiian’s dictionary with reference to this paragraph, defines it as ‘the place where they practised ceremonies,’ 1 By the officers as the result of the divination. * It was an established custom that they should do so. * «The robe with the dragons on it,—Kw4n (3),—is thus described in the dictionary. But there must have been also some emblazonry of the heavenly figures on it also; otherwise it would not have emblemed the heavens. But I have not been able to find this in any dictionary. * Having now changed the skin cap mentioned in the preceding paragraph. 430 THE Lf xf. BK. IX. number of heaven’. He rode in the plain carriage, because of its simplicity. From the flag hung twelve pendants, and on it was the emblazonry of dragons, and the figures of the sun and moon, in imitation of the heavens. Heaven hangs out its brilliant figures, and the sages imitated them. This border sacrifice is the illustration of the way of Heaven.
2From the flag hung twelve pendants, and on it was the emblazonry of dragons, and the figures of the sun and moon, in imitation of the heavens. Heaven hangs out its brilliant figures, and the sages imitated them. This border sacrifice is the illustration of the way of Heaven. 7. If there appeared anything infelicitous about the victim intended for God, it was used for that intended for Ki*. That intended for God required to be kept in its clean stall for three months. That intended for Kt simply required to be perfect in its parts. This was the way in which they made a distinction between the spirits of Heaven and the manes of a man’. 8. All things originate from Heaven; man originates from his (great) ancestor. This is the reason 1 «The heavenly number ;’—with reference, I suprose, to the twelve months of the year. * Ki, better known as Hau Aji, ‘the prince, the minister of agriculture,” appears in the Shfi as Shun’s minister of agriculture (Ai aE, vol. iii, pp. 42, 43), and one of the principal assistants of Yi, in his more than Herculean achievement (vol. iii, pp. 56-58); and in the Shih as the father of agriculture (vol. iii, Pp. 396-399). To him the kings of 4u traced their lineage, and they associated him with God at the Great border sacrifice. See the ode to him, so associated, vol. iii, p. 320. In that service there was thus the expression of reverence for God and of filial piety, the second virtue coming in as the complement of the other. It would seem to be implied that they used the ox for A? for the blemished one. 5 By ‘spirit’ and ‘manes’ I have endeavoured to come as near as I could to the different significance of the characters shan (jith) and kwei (84). SECT. II. THE KIAO THEH SANG. 431 why Ai was associated with God (at this sacrifice). In the sacrifices at the border there was an expression of gratitude to the source (of their prosperity and a going back in their thoughts to the beginning of (all being). 9. The great £4 sacrifice of the son of Heaven consisted of eight (sacrifices). This sacrifice was first instituted by Yin AAét'. (The word) £4 expresses the idea of searching out. In the twelfth month of a year, they brought together (some of) all the productions (of the harvest), and sought out (the authors of them) to present them to them as offerings. . 10. In the £4 sacrifice, the principal object contemplated was the Father of Husbandry. They also presented offerings to (ancient) superintendents of husbandry, and to the (discoverers of the) various grains, to express thanks for the crops which had been reaped. They presented offerings (also) to the (representatives of the ancient inventors of the overseers of the) husbandmen, and of the buildings marking out the boundaries of the fields, and of the birds and beasts. The service showed the highest sentiments of benevolence and of righteousness. The ancient wise men had appointed all these agencies, and it was felt necessary to make this
3The service showed the highest sentiments of benevolence and of righteousness. The ancient wise men had appointed all these agencies, and it was felt necessary to make this 1 Who this Yin XAi was is unknown. Kang thought he was an ancient sovereign. The KX/ien-lung editors seem to prove in opposition to him and others that he was the minister of some ancient sovereign. His descendants were subordinate ministers under Kau, having to do with sacrifice. They are mentioned at the end of the 37th Book of the Kau Li. 432 THE Lf xt. BK. IX. return to them. They met the (representatives of the) cats, because they devoured the rats and mice (which injured the fruits) of the fields, and (those of) the tigers, because they devoured the (wild) boars (which destroyed them). They met them and made offerings to them. They offered also to (the ancient Inventors of) the dykes and water-channels ;—(all these were) provisions for the husbandry}. 11. They said,— ‘May the ground no sliding show, Water in its channels flow, Insects to keep quiet know; Only in the fens weeds grow!’ They presented their offerings in skin caps and white robes ;—in white robes to escort the closing year (to its grave). They wore sashes of dolychos cloth, and carried staffs of hazel,—as being reduced forms of mourning. In the £4 were expressed the highest sentiments of benevolence and righteousness. 1 This and the other paragraphs down to 13 about the 4a sacrifice are not in the expurgated copies. It is difficult to understand what it really was. What is said of it leads us to think of it as a Chinese Saturnalia at the end of the year, when all the crops had been gathered in, and the people abandoned themselves to license and revel under the form of sacrificial services. ‘The Father of Husbandry’ was probably Shin Nang, the successor of Ffi-hsi; see vol. iii, pp. 371, 372. ‘The Superintendents of Husbandry’ would be H&u AY and others, though Hau A? appears in the Shih as really the father of agriculture. ‘The overseer’ occurs in the Shih (vol. iii, p. 371 et al.) as ‘ the surveyor of the fields.’ The commentators, so far as I have read, are very chary of giving us any information about the offerings to ‘ the cats and tigers.’ Xiang X4o-hsi says, ‘They met the cats and tigers, that is, their spirits (io $i Re ell # wn th): SECT. II. THE KIAO THEH SANG. 433 (After this)! they proceeded to sacrifice in yellow robes and yellow caps,—releasing the field-labourers from the toils (of the year). Countrymen wore yellow hats, which were made of straw.
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.
1On the day of divination, he stood by the lake?, and listened himself to the declarations and orders which were 1 The mention of the ‘hsin day’ requires that we should understand ido (3B) here of other sacrifices so called, and not merely of the great one at the winter solstice. The Ahien-lung editors say:—‘ The border sacrifices for which they used the hsin days were those at which they prayed for a good year. They used such a day, because when king WQ offered his great sacrifice after the battle of MQ-yéh, and announced the completion of his enterprise, the day was hsin-h4i, and from it dated Kau’s possession of the kingdom, and the hsin days became sacred days for the dynasty.’ There were of course three hsin days in every month. * The ‘lake’ here must be a name for the royal college with the water round it. So L@ Tien and others explain it (ze # Sh SECT, IT. THE KIAO THEH SANG. 429 delivered ',—showing an example of receiving lessons and reproof. (The officers) having communicated to him the orders (to be issued), he gives warning notice of them to all the officers (of a different surname from himself), inside the Kha gate (of the palace), and to those of the same surname, in the Grand temple. 5. On the day of the sacrifice, the king in his skin cap waits for the news that all is ready,—showing the people how they ought to venerate their superiors. Those who were engaged in mourning rites did not wail nor venture to put on their mourning dress. (The people) watered and swept the road, and turned it up afresh with the spade; at (the top of) the fields in the neighbourhood they kept torches burning,—thus without special orders complying with (the wish of) the king?. 6. On that day, the king assumed the robe with the ascending dragons on it as an emblem of the heavens*. He wore the cap with the pendants of jade-pearls, to the number of twelve‘, which is the =i BY #8), and Yiian Yiian’s dictionary with reference to this paragraph, defines it as ‘the place where they practised ceremonies,’ 1 By the officers as the result of the divination. * It was an established custom that they should do so. * «The robe with the dragons on it,—Kw4n (3),—is thus described in the dictionary. But there must have been also some emblazonry of the heavenly figures on it also; otherwise it would not have emblemed the heavens. But I have not been able to find this in any dictionary. * Having now changed the skin cap mentioned in the preceding paragraph. 430 THE Lf xf. BK. IX. number of heaven’. He rode in the plain carriage, because of its simplicity. From the flag hung twelve pendants, and on it was the emblazonry of dragons, and the figures of the sun and moon, in imitation of the heavens. Heaven hangs out its brilliant figures, and the sages imitated them. This border sacrifice is the illustration of the way of Heaven.
2From the flag hung twelve pendants, and on it was the emblazonry of dragons, and the figures of the sun and moon, in imitation of the heavens. Heaven hangs out its brilliant figures, and the sages imitated them. This border sacrifice is the illustration of the way of Heaven. 7. If there appeared anything infelicitous about the victim intended for God, it was used for that intended for Ki*. That intended for God required to be kept in its clean stall for three months. That intended for Kt simply required to be perfect in its parts. This was the way in which they made a distinction between the spirits of Heaven and the manes of a man’. 8. All things originate from Heaven; man originates from his (great) ancestor. This is the reason 1 «The heavenly number ;’—with reference, I suprose, to the twelve months of the year. * Ki, better known as Hau Aji, ‘the prince, the minister of agriculture,” appears in the Shfi as Shun’s minister of agriculture (Ai aE, vol. iii, pp. 42, 43), and one of the principal assistants of Yi, in his more than Herculean achievement (vol. iii, pp. 56-58); and in the Shih as the father of agriculture (vol. iii, Pp. 396-399). To him the kings of 4u traced their lineage, and they associated him with God at the Great border sacrifice. See the ode to him, so associated, vol. iii, p. 320. In that service there was thus the expression of reverence for God and of filial piety, the second virtue coming in as the complement of the other. It would seem to be implied that they used the ox for A? for the blemished one. 5 By ‘spirit’ and ‘manes’ I have endeavoured to come as near as I could to the different significance of the characters shan (jith) and kwei (84). SECT. II. THE KIAO THEH SANG. 431 why Ai was associated with God (at this sacrifice). In the sacrifices at the border there was an expression of gratitude to the source (of their prosperity and a going back in their thoughts to the beginning of (all being). 9. The great £4 sacrifice of the son of Heaven consisted of eight (sacrifices). This sacrifice was first instituted by Yin AAét'. (The word) £4 expresses the idea of searching out. In the twelfth month of a year, they brought together (some of) all the productions (of the harvest), and sought out (the authors of them) to present them to them as offerings. . 10. In the £4 sacrifice, the principal object contemplated was the Father of Husbandry. They also presented offerings to (ancient) superintendents of husbandry, and to the (discoverers of the) various grains, to express thanks for the crops which had been reaped. They presented offerings (also) to the (representatives of the ancient inventors of the overseers of the) husbandmen, and of the buildings marking out the boundaries of the fields, and of the birds and beasts. The service showed the highest sentiments of benevolence and of righteousness. The ancient wise men had appointed all these agencies, and it was felt necessary to make this
3The service showed the highest sentiments of benevolence and of righteousness. The ancient wise men had appointed all these agencies, and it was felt necessary to make this 1 Who this Yin XAi was is unknown. Kang thought he was an ancient sovereign. The KX/ien-lung editors seem to prove in opposition to him and others that he was the minister of some ancient sovereign. His descendants were subordinate ministers under Kau, having to do with sacrifice. They are mentioned at the end of the 37th Book of the Kau Li. 432 THE Lf xt. BK. IX. return to them. They met the (representatives of the) cats, because they devoured the rats and mice (which injured the fruits) of the fields, and (those of) the tigers, because they devoured the (wild) boars (which destroyed them). They met them and made offerings to them. They offered also to (the ancient Inventors of) the dykes and water-channels ;—(all these were) provisions for the husbandry}. 11. They said,— ‘May the ground no sliding show, Water in its channels flow, Insects to keep quiet know; Only in the fens weeds grow!’ They presented their offerings in skin caps and white robes ;—in white robes to escort the closing year (to its grave). They wore sashes of dolychos cloth, and carried staffs of hazel,—as being reduced forms of mourning. In the £4 were expressed the highest sentiments of benevolence and righteousness. 1 This and the other paragraphs down to 13 about the 4a sacrifice are not in the expurgated copies. It is difficult to understand what it really was. What is said of it leads us to think of it as a Chinese Saturnalia at the end of the year, when all the crops had been gathered in, and the people abandoned themselves to license and revel under the form of sacrificial services. ‘The Father of Husbandry’ was probably Shin Nang, the successor of Ffi-hsi; see vol. iii, pp. 371, 372. ‘The Superintendents of Husbandry’ would be H&u AY and others, though Hau A? appears in the Shih as really the father of agriculture. ‘The overseer’ occurs in the Shih (vol. iii, p. 371 et al.) as ‘ the surveyor of the fields.’ The commentators, so far as I have read, are very chary of giving us any information about the offerings to ‘ the cats and tigers.’ Xiang X4o-hsi says, ‘They met the cats and tigers, that is, their spirits (io $i Re ell # wn th): SECT. II. THE KIAO THEH SANG. 433 (After this)! they proceeded to sacrifice in yellow robes and yellow caps,—releasing the field-labourers from the toils (of the year). Countrymen wore yellow hats, which were made of straw.
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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