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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hsio £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 Khien-lung editors say that in paragraphs ‘4 and 5 we have the institutions of the ancient kings for purposes of education; in 6 to 19, the laws for teachers; and in what follows, those for learners. The summary is on the whole correct, but the compiler (who is unknown) did not always keep his subjects distinct. In the three commencing paragraphs the importance of education to the moral well-being of the people is strikingly exhibited. The whole displays an amount of observation and a maturity of reflection on the subject, which cannot but be deemed remarkable. The information about ancient schools and higher institutions may be found in the earlier Books, but we are glad to have this repetition of it. Book XVII. Yo Kt. The Yo Ki, or ‘Record of Music,’ will be found to have more interest for general readers than most of the other Books of the Li. A Aang-jze speaks of it in terms similar to those quoted from him in the preceding notice about the Hsio Xi. That, so far as correctness and orthodoxy are concerned, is next to the Kung Yung and Ta Hsio; this is near to them. Its introduction into our collection is ascribed to MA Yung. . The old documents on music that had been recovered during the earlier Han dynasty, appear in Lif Hsin’s Catalogue after those of the Li, amounting in all to BE. XVII. INTRODUCTION. 33 165 phien, distributed in six collections. The first of these was the Yo Xi, in 23 phien; the second, the Ki of Wang Yii!, in 24 phien. Khung Ying-ta, deriving his information from a note in Hsin’s Catalogue and other sources, sums up what he has to say about this Book in the following way :—On the rise of the Han dynasty, the treatises of former times on music, as well as the practice of the art, were in a state of special dilapidation. In the time of the emperor Wd, his brother Teh, with the help of many scholars, copied out all that remained on the subject of music, and made a Yo X%, or ‘ Record of Music,’ in 24 phien or books, which Wang Yii presented to the court in the time of the emperor X/ang (B.C. 32-7); but it was afterwards hardly heard of. When Lid Hsiang (died B.C. 9) examined the books in the Imperial library, he found a ‘Record of Music’ in 23 phien, different from that which Wang Yii had presented. Our present Yo Ki contains eleven of those phien, arranged with the names of their subjects. The other twelve are lost, though their names remain. Most of the present text is found in Sze-m4 K4ien’s Monograph on Music; and as he was so long before Lif Hsiang (Kien died between B.C. 90 and 80), the KAienlung editors suppose that it is one of the portions of Khien’s work, supplied by KX Shao-sun?, who was a contemporary of Hsiang.
2Most of the present text is found in Sze-m4 K4ien’s Monograph on Music; and as he was so long before Lif Hsiang (Kien died between B.C. 90 and 80), the KAienlung editors suppose that it is one of the portions of Khien’s work, supplied by KX Shao-sun?, who was a contemporary of Hsiang. 0 Hst had a great admiration of many passages in the Yo Xi, and finds in them the germs of the views on the constitution of humanity, and on the action and interaction of principle and passion, reason and force, in the economy of what we call Providence, on which he delighted to dwell in his philosophical speculations. We expect from the title, as Hwang Kan-hsing (Ming dynasty) says, that music will be the chief subject of the Treatise, but everywhere we find ceremonial usages spoken of equally and in their relation to it; for, according to the view of the author, the framework of society is built on the truth . £ iB. . "4k a> Si see Wylie’s Notes, p. 14. (27) D 34 THE Lf xi. CH. 111. underlying ceremonies, and music is the necessary expression of satisfaction in the resulting beauty and harmony. Book XVIII. 3A Xy%. Book XVII is given nearly complete in the expurgated edition translated by Callery, while the 18th or ‘ Miscellaneous Records,’ happily rendered by him by the one French word ‘ Mélanges,’ is reduced to about a third of its length in the Chinese text. Notwithstanding its name of ‘Miscellanies,’ the greater part is occupied with the observances of the Mourning Rites. Interesting questions concerning them are discussed, and information is given on customs which we do not find in such detail elsewhere, —such, for instance, as those relating to the gifts of graveclothes and other things for the burial of the dead. Towards the end other customs, besides those of the mourning rites, are introduced. It would be a mistake, however, to suppose that this is done to justify the name of Miscellaneous Records given to the whole. It is a peculiarity of many of the other Books that the writer, or writers, seem to get weary of confining themselves to one subject or even to a few subjects, and introduce entries of quite a different nature for no reason that we can discover but their arbitrary pleasure. The correctness and integrity of many paragraphs have been justly called in question. The authority of the Book does not rank high. It must be classed in this respect with the Than Kung. Book XIX. SANG TA KY. Book XIII deals with smaller points in connexion with the dress of mourning; Book XVIII, with miscellaneous points in mourning; and this Book with the greater points, especially with the two dressings of the dead, the coffining, and the burial. Beginning with the preparations for death in the case of a ruler, a Great officer, or an ordinary officer, it goes methodically over all the observances at and after death, until the burial has taken place. It takes us into BK. XX. INTRODUCTION. .- 35
3Beginning with the preparations for death in the case of a ruler, a Great officer, or an ordinary officer, it goes methodically over all the observances at and after death, until the burial has taken place. It takes us into BK. XX. INTRODUCTION. .- 35 the palace, the mansion, and the smaller official residence, and shows us what was done at the different steps that intervened between death and the committing of the coffin to the grave. Some of the observances differ in minor points from details in those other Books, and in the Than Kung or Book II; but taking them all together, we get from them a wonderfully minute account of all the rites of mourning in ancient China. Wd Kang says, ‘This Book relates the greater rules observed in each event which it mentions.’ It was not intended to supplement the information elsewhere given about smaller details; and hence it is named ‘ The Greater Record of Mourning Rites.’ Book XX. KX? FA. Ki Fa, so named from the first two characters in the Book, and meaning ‘Laws or Rules of Sacrifices,’ is the first of three treatises, all on the subject of sacrifices, that come together at this part of the collection of the Li. They were not, perhaps, the production of the same hand ; but the writer of this one evidently had before him the 17th article in the first Part of the Narratives connected with the state of Ld, which form the second Section of ‘the Narratives of the States!’ That article contains an exposition of the subject of sacrifices bya Ken XhAin, in deprecation of a sacrifice ordered by-3ang W&an-ang, who had been for about fifty years one of the ministers of LO. 3ang died in B.c. 617. Difficulties attach to some of the historical statements in the Book, which cannot be cleared up from our want of sufficient documents. The whole consists of two Parts, —paragraphs 1-8, and paragraph 9. All the former is excluded from the expurgated editions; but in it, as well as in the other, the sacrifices are mainly those to departed worthies. There is no idea of deprecation in them; much less of atonement. They are expressions of gratitude, and commemorative of men whose laws and achievements were D2 36 THE Li xt. CH. II, beneficial to their own times, and helped on the progress of civilisation, so that they would be beneficial also to all ages. In the conclusion, the sacrifices to the sun, moon, and other parts of nature appear; and it is said that they were instituted because the action of those bodies contributed to promote the comfort and agency of men. So far those sacrifices were a species of nature-worship ; but the question arises whether they were not really offered to the spirits under whose guardianship those objects operated. Book XXI. Kt f.
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.
1Hsio £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 Khien-lung editors say that in paragraphs ‘4 and 5 we have the institutions of the ancient kings for purposes of education; in 6 to 19, the laws for teachers; and in what follows, those for learners. The summary is on the whole correct, but the compiler (who is unknown) did not always keep his subjects distinct. In the three commencing paragraphs the importance of education to the moral well-being of the people is strikingly exhibited. The whole displays an amount of observation and a maturity of reflection on the subject, which cannot but be deemed remarkable. The information about ancient schools and higher institutions may be found in the earlier Books, but we are glad to have this repetition of it. Book XVII. Yo Kt. The Yo Ki, or ‘Record of Music,’ will be found to have more interest for general readers than most of the other Books of the Li. A Aang-jze speaks of it in terms similar to those quoted from him in the preceding notice about the Hsio Xi. That, so far as correctness and orthodoxy are concerned, is next to the Kung Yung and Ta Hsio; this is near to them. Its introduction into our collection is ascribed to MA Yung. . The old documents on music that had been recovered during the earlier Han dynasty, appear in Lif Hsin’s Catalogue after those of the Li, amounting in all to BE. XVII. INTRODUCTION. 33 165 phien, distributed in six collections. The first of these was the Yo Xi, in 23 phien; the second, the Ki of Wang Yii!, in 24 phien. Khung Ying-ta, deriving his information from a note in Hsin’s Catalogue and other sources, sums up what he has to say about this Book in the following way :—On the rise of the Han dynasty, the treatises of former times on music, as well as the practice of the art, were in a state of special dilapidation. In the time of the emperor Wd, his brother Teh, with the help of many scholars, copied out all that remained on the subject of music, and made a Yo X%, or ‘ Record of Music,’ in 24 phien or books, which Wang Yii presented to the court in the time of the emperor X/ang (B.C. 32-7); but it was afterwards hardly heard of. When Lid Hsiang (died B.C. 9) examined the books in the Imperial library, he found a ‘Record of Music’ in 23 phien, different from that which Wang Yii had presented. Our present Yo Ki contains eleven of those phien, arranged with the names of their subjects. The other twelve are lost, though their names remain. Most of the present text is found in Sze-m4 K4ien’s Monograph on Music; and as he was so long before Lif Hsiang (Kien died between B.C. 90 and 80), the KAienlung editors suppose that it is one of the portions of Khien’s work, supplied by KX Shao-sun?, who was a contemporary of Hsiang.
2Most of the present text is found in Sze-m4 K4ien’s Monograph on Music; and as he was so long before Lif Hsiang (Kien died between B.C. 90 and 80), the KAienlung editors suppose that it is one of the portions of Khien’s work, supplied by KX Shao-sun?, who was a contemporary of Hsiang. 0 Hst had a great admiration of many passages in the Yo Xi, and finds in them the germs of the views on the constitution of humanity, and on the action and interaction of principle and passion, reason and force, in the economy of what we call Providence, on which he delighted to dwell in his philosophical speculations. We expect from the title, as Hwang Kan-hsing (Ming dynasty) says, that music will be the chief subject of the Treatise, but everywhere we find ceremonial usages spoken of equally and in their relation to it; for, according to the view of the author, the framework of society is built on the truth . £ iB. . "4k a> Si see Wylie’s Notes, p. 14. (27) D 34 THE Lf xi. CH. 111. underlying ceremonies, and music is the necessary expression of satisfaction in the resulting beauty and harmony. Book XVIII. 3A Xy%. Book XVII is given nearly complete in the expurgated edition translated by Callery, while the 18th or ‘ Miscellaneous Records,’ happily rendered by him by the one French word ‘ Mélanges,’ is reduced to about a third of its length in the Chinese text. Notwithstanding its name of ‘Miscellanies,’ the greater part is occupied with the observances of the Mourning Rites. Interesting questions concerning them are discussed, and information is given on customs which we do not find in such detail elsewhere, —such, for instance, as those relating to the gifts of graveclothes and other things for the burial of the dead. Towards the end other customs, besides those of the mourning rites, are introduced. It would be a mistake, however, to suppose that this is done to justify the name of Miscellaneous Records given to the whole. It is a peculiarity of many of the other Books that the writer, or writers, seem to get weary of confining themselves to one subject or even to a few subjects, and introduce entries of quite a different nature for no reason that we can discover but their arbitrary pleasure. The correctness and integrity of many paragraphs have been justly called in question. The authority of the Book does not rank high. It must be classed in this respect with the Than Kung. Book XIX. SANG TA KY. Book XIII deals with smaller points in connexion with the dress of mourning; Book XVIII, with miscellaneous points in mourning; and this Book with the greater points, especially with the two dressings of the dead, the coffining, and the burial. Beginning with the preparations for death in the case of a ruler, a Great officer, or an ordinary officer, it goes methodically over all the observances at and after death, until the burial has taken place. It takes us into BK. XX. INTRODUCTION. .- 35
3Beginning with the preparations for death in the case of a ruler, a Great officer, or an ordinary officer, it goes methodically over all the observances at and after death, until the burial has taken place. It takes us into BK. XX. INTRODUCTION. .- 35 the palace, the mansion, and the smaller official residence, and shows us what was done at the different steps that intervened between death and the committing of the coffin to the grave. Some of the observances differ in minor points from details in those other Books, and in the Than Kung or Book II; but taking them all together, we get from them a wonderfully minute account of all the rites of mourning in ancient China. Wd Kang says, ‘This Book relates the greater rules observed in each event which it mentions.’ It was not intended to supplement the information elsewhere given about smaller details; and hence it is named ‘ The Greater Record of Mourning Rites.’ Book XX. KX? FA. Ki Fa, so named from the first two characters in the Book, and meaning ‘Laws or Rules of Sacrifices,’ is the first of three treatises, all on the subject of sacrifices, that come together at this part of the collection of the Li. They were not, perhaps, the production of the same hand ; but the writer of this one evidently had before him the 17th article in the first Part of the Narratives connected with the state of Ld, which form the second Section of ‘the Narratives of the States!’ That article contains an exposition of the subject of sacrifices bya Ken XhAin, in deprecation of a sacrifice ordered by-3ang W&an-ang, who had been for about fifty years one of the ministers of LO. 3ang died in B.c. 617. Difficulties attach to some of the historical statements in the Book, which cannot be cleared up from our want of sufficient documents. The whole consists of two Parts, —paragraphs 1-8, and paragraph 9. All the former is excluded from the expurgated editions; but in it, as well as in the other, the sacrifices are mainly those to departed worthies. There is no idea of deprecation in them; much less of atonement. They are expressions of gratitude, and commemorative of men whose laws and achievements were D2 36 THE Li xt. CH. II, beneficial to their own times, and helped on the progress of civilisation, so that they would be beneficial also to all ages. In the conclusion, the sacrifices to the sun, moon, and other parts of nature appear; and it is said that they were instituted because the action of those bodies contributed to promote the comfort and agency of men. So far those sacrifices were a species of nature-worship ; but the question arises whether they were not really offered to the spirits under whose guardianship those objects operated. Book XXI. Kt f.
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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