Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II. 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. 12, The Great Netter? was the officer who had the management for the son of Heaven of his birds and (captured) beasts, and to his-department belonged (all such creatures) sent by the princes as tribute. (Those who brought them)* wore hats of straw or bamboo splints, appearing, by way of honour to it, in that country dress. The Netter declined the deer and women (which they brought)‘, and announced to the visitors the message (of the king) to this effect, that they might warn the princes with it :— ‘He who loves hunting and women, Brings his state to ruin.’ The son of Heaven planted gourds and flowering plants; not such things as might be reaped and stored 5, 1 This seems to introduce another service, following that of the kA, It is understood to be the 14 sacrifice of A Ain, described on page 300, paragraph 19. ? We find ‘the Netter’ called Lo (#¢ §€), as if Lo had become the surname of the family in which the office was hereditary, as the last but one of the departments described in the 30th Book of the A4u Lf. ’ Those would be ‘Great officers’ from the various states, personating for the occasion hunters or labouring men. * The ‘deer’ would be taken in the chase; the ‘ women,’ attractive captives, taken in war. But they would not have such to present from year to year. We can say nothing more about this article of tribute. ’ Many take this concluding sentence as part of the king’s message. The Xéien-lung editors decide against that view; its meaning is that the king never farmed for his own gain. [27] F f 434 THE Lf xf. BK. I, 13. The 44 with its eight sacrifices. served to record (the condition of the people) throughout all the quarters (of the country). If in any quarter the year had not been good, it did not contribute to those services,—out of a careful regard to the resources of the people. Where the labours of a good year had been successfully completed, they took part in them,—to give them pleasure and satisfaction. All the harvest having by this time been gathered, the people had nothing to do but to rest, and _ therefore after the £4 wise (rulers) commenced no new work}, 14. The pickled contents of the ordinary dishes were water-plants produced by the harmonious powers (of nature); the brine used with them was from productions of the land. The additional dishes contained productions of the land with the brine from productions of the water. The things in the dishes on stands were from both the water and land. They did not venture to use in them the flavours of ordinary domestic use, but variety was considered admirable. It was in this way that they sought to have communion with the Spirits ; it was not intended to imitate the flavours of food’.
2They did not venture to use in them the flavours of ordinary domestic use, but variety was considered admirable. It was in this way that they sought to have communion with the Spirits ; it was not intended to imitate the flavours of food’. 15. The things set before the ancient kings served as food, but did not minister to the pleasures of the palate. The dragon-robe, the tasseled cap, and 1 This paragraph treats of the £4 as celebrated in the states. ? The conclusion of this paragraph leads us to take all the dishes spoken of in it as containing sacrificial offerings. It would take too long to discuss all that is said about the ‘regular’ and the ‘ additional’ dishes in the first part. SECT. Il. THE KIAO THEH SANG. 435 the great carriage served for display, but did not awaken a fondness for their use. The various dances displayed the gravity of the performers, but did not awaken the emotion of delight. The ancestral temple produced the impression of majesty, but did not dispose one to rest in it. Its vessels might be employed (for their purposes in it), but could not be conveniently used for any other. The idea which leads to intercourse with spiritual Beings is not interchangeable with that which finds its realisation in rest and pleasure. 16. Admirable as are the spirits and sweet spirits, a higher value is attached to the dark spirit and the bright water!,—in order to honour that which is the source of the five flavours. Beautiful as is the elegant embroidery of robes, a higher value is set on plain, coarse cloth— going baek to the commence: ment of woman's work. Inviting as is the rest afforded by the mats of fine rushes and bamiboos, the preference is given to the coarse ones of reéds and straw,—distinguishing the (character of the service in which they were employed). The Grand soup is unseasoned,—in honour of its simplicity. The Grand symbols of jade have no engraving on them, —in admiration of their simple plainness. There is the beauty of the red varnish and carved border 1 We have seen, before, that ‘the dark spirit’ is water. Was there a difference between this and ‘the bright water?’ The K/ienlung editors think so, and refer to the functions of the Sze Hsitan officer (] KE FE, X4u Li, Book XXXVII, 41-44), who by means of a mirror drew the bright water from the moon. How he did so, I do not understand. The object of the writer in this part of the section is to exhibit the value of simple sincerity in all religious services. Ff2 436 THE Lf xt. BK. IX. (of a carriage), but (the king) rides in a plain one,— doing honour to its plainness. In all these things it is simply the idea of the simplicity that is the occasion of the preference and honour. In maintaining intercourse with spiritual and_ intelligent Beings, there should be nothing like an extreme desire for rest and ease in our personal gratification. It is this which makes the above usages suitable for their purpose.
3In maintaining intercourse with spiritual and_ intelligent Beings, there should be nothing like an extreme desire for rest and ease in our personal gratification. It is this which makes the above usages suitable for their purpose. 17. The number of the tripods and meat-stands was odd, but that of the tall dishes of wood and bamboo was even,—having regard to the numbers belonging to the developing and receding influences of nature’. The vase with the yellow eyes? was the most valued of all, and contained the spirit with the fragrant herbs, Yellow is the colour (of earth) which occupies the central place*. In the eye the energy (of nature) appears most purely and brilliantly. Thus the spirit to be poured out is in that cup, the (emblem of the) centre, and (the symbol of) what is most pure and bright appears outside‘. 1 See the fifth paragraph of Section i, and the note. It may be added here, after Khung Ying-ta, that ‘the tripod and stand contained the body of the victim, which, as belonging to an animal that moved, was of the category of Yang, but the dishes contained the products of trees and vegetables, which were of the category of Yin’ * In pictures, this vase was figured with two eyes. They were carved on the substance of the vessel and then gilt, so as to appear yellow. * On the central place assigned to the element of earth and its yellow. colour, see the supplementary section appended to Book IV, Section ii, Part iii. “ P. Callery characterises the reasoning of this paragraph as ‘puéril et grotesque ;’ and concludes a long note on it with the SECT. III. THE KIAO THEH SANG. 437 18. When sacrificing to Heaven, the earth is swept, and the sacrifice presented on the ground,— from a regard to the simplicity of such an unartificial altar. Admirable as are the vinegar and pickles, suet boiled and produced through evaporation is preferred —to do honour to the natural product of heaven. An ordinary knife might be employed (to kill the victim), but that fitted with bells is preferred, —giving honour to the idea thereby indicated; there is the harmony of sound, and then the cutting work is done. Section III. 1. (As to) the meaning of (the ceremony of) capping!:—The cap used for the first act of the service was of black cloth,—the cap of the highest antiquity. It was originally of (white) cloth, but the colour when it was used in fasting was dyed black. As to its strings, Confucius said, ‘I have not heard anything about them.’ This cap, after it had been once put upon (the young man), might be disused. 2. The son by the wife proper was capped by the eastern stairs (appropriate to the use of the master), to show how he was in their line of succes- sentence : —‘ Je laisse & ceux qui peuvent suivre ce logogr:phe dans le texte Chinois, le soin d’en saisir toutes les finesses; car, 4 mon sens, ce n’est qu'une ineptie.’
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.
1II. 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. 12, The Great Netter? was the officer who had the management for the son of Heaven of his birds and (captured) beasts, and to his-department belonged (all such creatures) sent by the princes as tribute. (Those who brought them)* wore hats of straw or bamboo splints, appearing, by way of honour to it, in that country dress. The Netter declined the deer and women (which they brought)‘, and announced to the visitors the message (of the king) to this effect, that they might warn the princes with it :— ‘He who loves hunting and women, Brings his state to ruin.’ The son of Heaven planted gourds and flowering plants; not such things as might be reaped and stored 5, 1 This seems to introduce another service, following that of the kA, It is understood to be the 14 sacrifice of A Ain, described on page 300, paragraph 19. ? We find ‘the Netter’ called Lo (#¢ §€), as if Lo had become the surname of the family in which the office was hereditary, as the last but one of the departments described in the 30th Book of the A4u Lf. ’ Those would be ‘Great officers’ from the various states, personating for the occasion hunters or labouring men. * The ‘deer’ would be taken in the chase; the ‘ women,’ attractive captives, taken in war. But they would not have such to present from year to year. We can say nothing more about this article of tribute. ’ Many take this concluding sentence as part of the king’s message. The Xéien-lung editors decide against that view; its meaning is that the king never farmed for his own gain. [27] F f 434 THE Lf xf. BK. I, 13. The 44 with its eight sacrifices. served to record (the condition of the people) throughout all the quarters (of the country). If in any quarter the year had not been good, it did not contribute to those services,—out of a careful regard to the resources of the people. Where the labours of a good year had been successfully completed, they took part in them,—to give them pleasure and satisfaction. All the harvest having by this time been gathered, the people had nothing to do but to rest, and _ therefore after the £4 wise (rulers) commenced no new work}, 14. The pickled contents of the ordinary dishes were water-plants produced by the harmonious powers (of nature); the brine used with them was from productions of the land. The additional dishes contained productions of the land with the brine from productions of the water. The things in the dishes on stands were from both the water and land. They did not venture to use in them the flavours of ordinary domestic use, but variety was considered admirable. It was in this way that they sought to have communion with the Spirits ; it was not intended to imitate the flavours of food’.
2They did not venture to use in them the flavours of ordinary domestic use, but variety was considered admirable. It was in this way that they sought to have communion with the Spirits ; it was not intended to imitate the flavours of food’. 15. The things set before the ancient kings served as food, but did not minister to the pleasures of the palate. The dragon-robe, the tasseled cap, and 1 This paragraph treats of the £4 as celebrated in the states. ? The conclusion of this paragraph leads us to take all the dishes spoken of in it as containing sacrificial offerings. It would take too long to discuss all that is said about the ‘regular’ and the ‘ additional’ dishes in the first part. SECT. Il. THE KIAO THEH SANG. 435 the great carriage served for display, but did not awaken a fondness for their use. The various dances displayed the gravity of the performers, but did not awaken the emotion of delight. The ancestral temple produced the impression of majesty, but did not dispose one to rest in it. Its vessels might be employed (for their purposes in it), but could not be conveniently used for any other. The idea which leads to intercourse with spiritual Beings is not interchangeable with that which finds its realisation in rest and pleasure. 16. Admirable as are the spirits and sweet spirits, a higher value is attached to the dark spirit and the bright water!,—in order to honour that which is the source of the five flavours. Beautiful as is the elegant embroidery of robes, a higher value is set on plain, coarse cloth— going baek to the commence: ment of woman's work. Inviting as is the rest afforded by the mats of fine rushes and bamiboos, the preference is given to the coarse ones of reéds and straw,—distinguishing the (character of the service in which they were employed). The Grand soup is unseasoned,—in honour of its simplicity. The Grand symbols of jade have no engraving on them, —in admiration of their simple plainness. There is the beauty of the red varnish and carved border 1 We have seen, before, that ‘the dark spirit’ is water. Was there a difference between this and ‘the bright water?’ The K/ienlung editors think so, and refer to the functions of the Sze Hsitan officer (] KE FE, X4u Li, Book XXXVII, 41-44), who by means of a mirror drew the bright water from the moon. How he did so, I do not understand. The object of the writer in this part of the section is to exhibit the value of simple sincerity in all religious services. Ff2 436 THE Lf xt. BK. IX. (of a carriage), but (the king) rides in a plain one,— doing honour to its plainness. In all these things it is simply the idea of the simplicity that is the occasion of the preference and honour. In maintaining intercourse with spiritual and_ intelligent Beings, there should be nothing like an extreme desire for rest and ease in our personal gratification. It is this which makes the above usages suitable for their purpose.
3In maintaining intercourse with spiritual and_ intelligent Beings, there should be nothing like an extreme desire for rest and ease in our personal gratification. It is this which makes the above usages suitable for their purpose. 17. The number of the tripods and meat-stands was odd, but that of the tall dishes of wood and bamboo was even,—having regard to the numbers belonging to the developing and receding influences of nature’. The vase with the yellow eyes? was the most valued of all, and contained the spirit with the fragrant herbs, Yellow is the colour (of earth) which occupies the central place*. In the eye the energy (of nature) appears most purely and brilliantly. Thus the spirit to be poured out is in that cup, the (emblem of the) centre, and (the symbol of) what is most pure and bright appears outside‘. 1 See the fifth paragraph of Section i, and the note. It may be added here, after Khung Ying-ta, that ‘the tripod and stand contained the body of the victim, which, as belonging to an animal that moved, was of the category of Yang, but the dishes contained the products of trees and vegetables, which were of the category of Yin’ * In pictures, this vase was figured with two eyes. They were carved on the substance of the vessel and then gilt, so as to appear yellow. * On the central place assigned to the element of earth and its yellow. colour, see the supplementary section appended to Book IV, Section ii, Part iii. “ P. Callery characterises the reasoning of this paragraph as ‘puéril et grotesque ;’ and concludes a long note on it with the SECT. III. THE KIAO THEH SANG. 437 18. When sacrificing to Heaven, the earth is swept, and the sacrifice presented on the ground,— from a regard to the simplicity of such an unartificial altar. Admirable as are the vinegar and pickles, suet boiled and produced through evaporation is preferred —to do honour to the natural product of heaven. An ordinary knife might be employed (to kill the victim), but that fitted with bells is preferred, —giving honour to the idea thereby indicated; there is the harmony of sound, and then the cutting work is done. Section III. 1. (As to) the meaning of (the ceremony of) capping!:—The cap used for the first act of the service was of black cloth,—the cap of the highest antiquity. It was originally of (white) cloth, but the colour when it was used in fasting was dyed black. As to its strings, Confucius said, ‘I have not heard anything about them.’ This cap, after it had been once put upon (the young man), might be disused. 2. The son by the wife proper was capped by the eastern stairs (appropriate to the use of the master), to show how he was in their line of succes- sentence : —‘ Je laisse & ceux qui peuvent suivre ce logogr:phe dans le texte Chinois, le soin d’en saisir toutes les finesses; car, 4 mon sens, ce n’est qu'une ineptie.’
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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