Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Yin (and) Yang mean husband and wife.’ I have 442 THE Lf xi. BK. IX. 12. The old rule at sacrifices was to have the vessels (only) of earthenware and gourds; and when the kings of the three dynasties instituted the (partaking of the) victim, those were the vessels employed. On the day after the marriage, the wife, having washed her hands, prepared and presented (a sucking-pig) to her husband’s parents; and when they had done eating, she ate what was left,—as a mark of their special regard. They descended from the hall by the steps on the west, while she did so by those on the east ;—so was she established in the wife’s (or mistress’s) place. 13. At the marriage ceremony, they did not employ music,—having reference to the feeling of solitariness and darkness (natural to the separation from parents). Music expresses the energy of the bright and expanding influence. There was no congratulation on marriage ;—it indicates how (one generation of) men succeeds to another’. tried t6 catch and indicate the ideas in the mind of the writer. Taken as I have done, the passage is a most emphatic declaration of the religious meaning which was attached to marriage. Dr. Medhurst (Theology of the Chinese, pp. 88, 89) has translated the greater part of the paragraph, but not very successfully, thus :—‘ A black crown, with fasting and watching, is the way to serve the Kwei Shins, as well as the male and female principle of nature. The same is the case also (with regard to marriages which are contracted) with the view of obtaining some one to perpetuate the lares domestici (att #8); and principally respect obtaining successors for our ancestors :—can they therefore be conducted without reverence?’ 1 See p. 322, paragraph 20; where Confucius says that in a certain case the bridegroom’s family has no music for three days, on the ground that the bridegroom had lost his parents, and sorrow was more suitable than mirth as he thought of their SECT. III. THE KIAO THEH SANG. 443 14. At the sacrifices in the time of the lord of Yii the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh ;—all these were employed for the sake of the smell. 15. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth.
2Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth. 16. Under the X4u, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice. 17. So careful were they on all occasions of sacri- being gone.. This statement was generalised by the writer; but in the Shih, as in ordinary life, music is an accompaniment of marriage. See the paraphrase of the ‘Amplification of the fourth of the Khang-hst precepts.’ 444 THE Li xf. BK. IX. fice. The intelligent spirit returns to heaven ; the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above. Under the Yin, they first sought for | them in the bright region; under Au, they first sought for them in the dark. 18. They informed the officer of prayer in the apartment; they seated the representative of the departed in the hall; they killed the victim in the courtyard. The head of the victim was taken up to the apartment. This was at the regular sacrifice, when the officer of prayer addressed himself to the spirit-tablet of the departed. If it were (merely) the offering of search, the minister of prayer takes his place at the inside of the gate of the temple. They knew not whether the spirit were here, or whether it were there, or far off, away from all men. Might not that offering inside the gate be said to be a searching for the spirit in its distant place? 19. That service at the gate was expressive of the energy of the search. The stand with the heart and tongue of the victim (set forth before the personator) was expressive of reverence. (The wish of the principal) for wealth (to those assisting him) included all happiness. The (presentation of the) head was (intended as) a direct (communication with the departed). The presence (of the representative) was that the spirit might enjoy (the offerings). The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed). 20. The (examination of the) hair and the (taking SECT. II, THE XIAO THEH SANG. 445
3The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed). 20. The (examination of the) hair and the (taking SECT. II, THE XIAO THEH SANG. 445 of the) blood was an announcement that the victim was complete within and without. This announcement showed the value set on its being perfect’. The offering of the blood was because of the breath which is contained in it. They offered (specially) the lungs, the liver, and the heart, doing honour to those parts as the home of the breath. 21. In offering the millet and the glutinous millet, they presented the lungs along with it. In offering the various prepared liquors, they presented the bright water ;—in both cases acknowledging their obligations to the dark and receding influence (in nature). In taking the fat of the inwards and burning it, and in taking the head up (to the hall), they made their acknowledgments to the bright and active influence. 22. In the bright water and the clear liquor the thing valued was their newness. All clarifying is a sort of making new. The water was called ‘bright’ because the principal in the service had purified it. 23. When the ruler bowed twice with his head to the ground, and, with breast bared, himself applied 1 From the middle of paragraph ro to 18 inclusive is not in the expurgated edition, which closes with the nineteenth paragraph and the half of the twenty-first. I need not quote Callery’s translation of this portion, but he says on it :—‘ Ce passage est un de ceux qui se refusent le plus 4 la traduction, et qui renferment, au fond, le moins d’idées claires et raisonnables. L’auteur a voulu, ce me semble, donner une explication mystique 4 des mots et A des coutumes qui n’en étaient point susceptibles, et il lui est arrivé, comme & certains commentateurs bibliques du moyen 4ge, de faire un galimatias, auquel lui méme, sans doute, ne comprenait rien.’—On what the author says about the hair and blood, compare vol. iii, page 370. 446 THE Lf xt. BK. IX. the knife, this expressed his extreme reverence. Yes, his extreme reverence, for there was submission in it. The bowing showed his submission ; the laying the head on the ground did that emphatically ; and the baring his breast was the greatest (outward) exhibition of the feeling. 24. When the sacrificer styled himself ‘the filial son,’ or ‘the filial grandson,’ he did so (in all cases) according to the meaning of the name. When he styled himself ‘So and So, the distant descendant, that style was used of (the ruler of) a state or (the Head of) a clan. (Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one.
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.
1Yin (and) Yang mean husband and wife.’ I have 442 THE Lf xi. BK. IX. 12. The old rule at sacrifices was to have the vessels (only) of earthenware and gourds; and when the kings of the three dynasties instituted the (partaking of the) victim, those were the vessels employed. On the day after the marriage, the wife, having washed her hands, prepared and presented (a sucking-pig) to her husband’s parents; and when they had done eating, she ate what was left,—as a mark of their special regard. They descended from the hall by the steps on the west, while she did so by those on the east ;—so was she established in the wife’s (or mistress’s) place. 13. At the marriage ceremony, they did not employ music,—having reference to the feeling of solitariness and darkness (natural to the separation from parents). Music expresses the energy of the bright and expanding influence. There was no congratulation on marriage ;—it indicates how (one generation of) men succeeds to another’. tried t6 catch and indicate the ideas in the mind of the writer. Taken as I have done, the passage is a most emphatic declaration of the religious meaning which was attached to marriage. Dr. Medhurst (Theology of the Chinese, pp. 88, 89) has translated the greater part of the paragraph, but not very successfully, thus :—‘ A black crown, with fasting and watching, is the way to serve the Kwei Shins, as well as the male and female principle of nature. The same is the case also (with regard to marriages which are contracted) with the view of obtaining some one to perpetuate the lares domestici (att #8); and principally respect obtaining successors for our ancestors :—can they therefore be conducted without reverence?’ 1 See p. 322, paragraph 20; where Confucius says that in a certain case the bridegroom’s family has no music for three days, on the ground that the bridegroom had lost his parents, and sorrow was more suitable than mirth as he thought of their SECT. III. THE KIAO THEH SANG. 443 14. At the sacrifices in the time of the lord of Yii the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh ;—all these were employed for the sake of the smell. 15. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth.
2Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth. 16. Under the X4u, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice. 17. So careful were they on all occasions of sacri- being gone.. This statement was generalised by the writer; but in the Shih, as in ordinary life, music is an accompaniment of marriage. See the paraphrase of the ‘Amplification of the fourth of the Khang-hst precepts.’ 444 THE Li xf. BK. IX. fice. The intelligent spirit returns to heaven ; the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above. Under the Yin, they first sought for | them in the bright region; under Au, they first sought for them in the dark. 18. They informed the officer of prayer in the apartment; they seated the representative of the departed in the hall; they killed the victim in the courtyard. The head of the victim was taken up to the apartment. This was at the regular sacrifice, when the officer of prayer addressed himself to the spirit-tablet of the departed. If it were (merely) the offering of search, the minister of prayer takes his place at the inside of the gate of the temple. They knew not whether the spirit were here, or whether it were there, or far off, away from all men. Might not that offering inside the gate be said to be a searching for the spirit in its distant place? 19. That service at the gate was expressive of the energy of the search. The stand with the heart and tongue of the victim (set forth before the personator) was expressive of reverence. (The wish of the principal) for wealth (to those assisting him) included all happiness. The (presentation of the) head was (intended as) a direct (communication with the departed). The presence (of the representative) was that the spirit might enjoy (the offerings). The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed). 20. The (examination of the) hair and the (taking SECT. II, THE XIAO THEH SANG. 445
3The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed). 20. The (examination of the) hair and the (taking SECT. II, THE XIAO THEH SANG. 445 of the) blood was an announcement that the victim was complete within and without. This announcement showed the value set on its being perfect’. The offering of the blood was because of the breath which is contained in it. They offered (specially) the lungs, the liver, and the heart, doing honour to those parts as the home of the breath. 21. In offering the millet and the glutinous millet, they presented the lungs along with it. In offering the various prepared liquors, they presented the bright water ;—in both cases acknowledging their obligations to the dark and receding influence (in nature). In taking the fat of the inwards and burning it, and in taking the head up (to the hall), they made their acknowledgments to the bright and active influence. 22. In the bright water and the clear liquor the thing valued was their newness. All clarifying is a sort of making new. The water was called ‘bright’ because the principal in the service had purified it. 23. When the ruler bowed twice with his head to the ground, and, with breast bared, himself applied 1 From the middle of paragraph ro to 18 inclusive is not in the expurgated edition, which closes with the nineteenth paragraph and the half of the twenty-first. I need not quote Callery’s translation of this portion, but he says on it :—‘ Ce passage est un de ceux qui se refusent le plus 4 la traduction, et qui renferment, au fond, le moins d’idées claires et raisonnables. L’auteur a voulu, ce me semble, donner une explication mystique 4 des mots et A des coutumes qui n’en étaient point susceptibles, et il lui est arrivé, comme & certains commentateurs bibliques du moyen 4ge, de faire un galimatias, auquel lui méme, sans doute, ne comprenait rien.’—On what the author says about the hair and blood, compare vol. iii, page 370. 446 THE Lf xt. BK. IX. the knife, this expressed his extreme reverence. Yes, his extreme reverence, for there was submission in it. The bowing showed his submission ; the laying the head on the ground did that emphatically ; and the baring his breast was the greatest (outward) exhibition of the feeling. 24. When the sacrificer styled himself ‘the filial son,’ or ‘the filial grandson,’ he did so (in all cases) according to the meaning of the name. When he styled himself ‘So and So, the distant descendant, that style was used of (the ruler of) a state or (the Head of) a clan. (Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one.
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.
No commentary for this page.