Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But marriage, we may assume from the case of Confucius himself, actually took place earlier in ancient times, as it does now. The 3ze!, or name of maturity, which was given at the capping, is commonly said to be the name taken at marriage, as in Morrison’s Dictionary, I, i, page 627. The duties set forth in the Book, however, are not those of the young husband, but those of the wife, all comprised in the general virtue of ‘obedience.’ After the tenth paragraph, the author leaves the subject of marriage, and speaks of the different establishments of the king and queen and of their functions. So far what is said on these topics bears on marriage as it sets forth, mystically, that union as analogous to the relations of heaven and earth, the sun and moon, and the masculine and feminine energies of nature; and the response made by these to the conduct of the human parties in their wedded union. age 56 THE Lf xi. cH. mf. Book XLII. Hst1anc Yin A106 f. Hsiang was anciently the name for the largest territorial division of the state. Under the dominion of K4u, from the hamlet of five families, through the lii, the 30, the tang, and the £4u, we rise to the hsiang, nominally containing 12,500 families, and presided over by a ‘Great officer. The royal domain contained six hsiang, and a feudal state three. In more than one of these territorial divisions, there were festive meetings at regular intervals, all said to be for the purpose of ‘drinking.’ There was feasting at them too, but the viands bore a small proportion to the liquor, called by the name of Kid, which has generally been translated wine, though the grape had nothing to do with it, and whether it was distilled or merely fermented is a disputed point. The festivity described in this Book was at the true H siang meeting, celebrated once in three years, under the superintendence of ‘the Great officer’ himself, when, in the principal school or college of the district, he assembled the gentlemen of accomplishments and virtue, and feasted them. His object was to select, especially from among the young men, those who were most likely to prove useful to the government in various departments of service. There was in the celebration the germ of the competitive examinations which have been for so long a characteristic feature of the Chinese nation. The writer had before him the sixth and seventh Books of the f Lion the same subject, or their equivalents. He brings out five things accomplished by the ceremony, all of a moral and social nature; but in trying to explain the arrangements, he becomes allegorical or mystical, and sometimes absurd. Book XLII. Sué f. There were various games or competitions of archery; at the royal court, at the feudal courts, at the meetings in BK. XLIV. INTRODUCTION. 57
2Book XLII. Sué f. There were various games or competitions of archery; at the royal court, at the feudal courts, at the meetings in BK. XLIV. INTRODUCTION. 57 the country districts which form the subject of the last Book, and probably other's of a less public and distinguished character. We have references in this Book to at least one of the archery trials at the royal court; to that at the feudal courts; and to one presided over by Confucius himself, of which it is difficult to assign the occasion. The object of the author is to show the attention paid to archery in ancient times, and how it was endeavoured to make it subservient to moral and educational purposes. He had before him the accounts of the archery for officers in Books VIII, IX, and X of the f Li; but he allows himself more scope, in his observations on them, than the authors of the two preceding Books, and explains several practices in his own way,—unsatisfactorily, as I have pointed out in my notes. “Book XLIV. Yen ft. The Yen f, or ‘Meaning of the Banquet, is a fragment of only five paragraphs, which, moreover, are inartistically put together, the first having no connexion with the others. The Book should begin with paragraph 2, commencing :— ‘ The meaning of the Banquet at the feudal courts was this.’ It was of this banquet that the compiler intended to give his readers an idea. The greatest of all the ancient banquets was that which immediately followed the sacrifices in the ancestral temple, given to all the kindred of the same surname as the ruler, and to which there are several references in the Shih King. Thang San-jhai (Ming dynasty) specifies four other occasions for the banquet besides this:— It might be given by a feudal prince, without any special occasion,—like that described in the second of the Praise Songs of LQ; or to a high dignitary or Great officer, who had been engaged in the royal service,—like that in the Minor Odes of the Kingdom, iii, 3; or when a high dignitary returned from a friendly mission,—like that also in the Minor Odes, i, 2; or when an officer came from one state to another on a friendly mission. Many other occasions, 58 THE Lf xf. CH. 111. however, can be imagined on which public banquets were appropriate and might be given. The usages at them would, for the most part, be of the same nature. The eleventh and twelfth chapters of the f Li are occupied with the ceremony of the banquet. The author of this Treatise quotes passages here and there from them, and appends his own explanation of their educational significance. Two lessons, he says, were especially illustrated in them:—the right relations to be maintained between superiors and inferiors, and the distinction between the noble and the mean. Book XLV. Pune f.
3Two lessons, he says, were especially illustrated in them:—the right relations to be maintained between superiors and inferiors, and the distinction between the noble and the mean. Book XLV. Pune f. The subject of the Phing f is the interchange of missions betWeen the ancient feudal states. It was a rule of the kingdom that those states should by such interchange maintain a good understanding with one another, as a means of preventing both internal disturbances and aggression from without. P. Callery gives for the title :—‘Signification (du Rite) des Visites. I have met with it rendered in English by ‘The Theory of Embassies ;’ but the Phing was not an embassy on any great state occasion, nor was it requisite that it should be sent at stated intervals. It could not be long neglected between two states without risk to the good fellowship between them, but events might at any time occur in any one state which would call forth such an expression of friendly sympathy from others. A mission occasioned a very considerable expenditure to the receiving state,and the author, with amusing ingenuity, explains this as a device to teach the princes and their peoples to care little for such outlay in comparison with the maintenance of the custom and its ceremonies. Those visits are treated with all the necessary details in the f Li, Books XV-XVIII ; and though the extracts from them are not many, we get from the author a sufficiently intelligible account of the nature of the missions and the way in which they were carried through. BK. XLVI. INTRODUCTION. 59 In paragraph 11, however, he turns to another subject, and writes at some length about archery, while the concluding paragraphs (12 and 13) give a conversation between Confucius and his disciple 3ze-kung on the reasons why jade is thought so much of. The three paragraphs have no connexion with those that precede on the subject of the missions ; and the question arises—Whence were they derived? The previous paragraphs, taken from or based on the f Li, are found in one of the surviving Treatises of the largercollection of the Greater T4i, the thirty-sixth Book, called Khaio-sze, in consequence of which the KAien-lung editors suggest that these concluding paragraphs were an addition made by his relative, Tai Shing. It may have been so, but we should not thereby be impressed with a high idea of the skill or judgment with which Shang executed his work. Book XLVI. Sanc FO SZE AIH.
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.
1But marriage, we may assume from the case of Confucius himself, actually took place earlier in ancient times, as it does now. The 3ze!, or name of maturity, which was given at the capping, is commonly said to be the name taken at marriage, as in Morrison’s Dictionary, I, i, page 627. The duties set forth in the Book, however, are not those of the young husband, but those of the wife, all comprised in the general virtue of ‘obedience.’ After the tenth paragraph, the author leaves the subject of marriage, and speaks of the different establishments of the king and queen and of their functions. So far what is said on these topics bears on marriage as it sets forth, mystically, that union as analogous to the relations of heaven and earth, the sun and moon, and the masculine and feminine energies of nature; and the response made by these to the conduct of the human parties in their wedded union. age 56 THE Lf xi. cH. mf. Book XLII. Hst1anc Yin A106 f. Hsiang was anciently the name for the largest territorial division of the state. Under the dominion of K4u, from the hamlet of five families, through the lii, the 30, the tang, and the £4u, we rise to the hsiang, nominally containing 12,500 families, and presided over by a ‘Great officer. The royal domain contained six hsiang, and a feudal state three. In more than one of these territorial divisions, there were festive meetings at regular intervals, all said to be for the purpose of ‘drinking.’ There was feasting at them too, but the viands bore a small proportion to the liquor, called by the name of Kid, which has generally been translated wine, though the grape had nothing to do with it, and whether it was distilled or merely fermented is a disputed point. The festivity described in this Book was at the true H siang meeting, celebrated once in three years, under the superintendence of ‘the Great officer’ himself, when, in the principal school or college of the district, he assembled the gentlemen of accomplishments and virtue, and feasted them. His object was to select, especially from among the young men, those who were most likely to prove useful to the government in various departments of service. There was in the celebration the germ of the competitive examinations which have been for so long a characteristic feature of the Chinese nation. The writer had before him the sixth and seventh Books of the f Lion the same subject, or their equivalents. He brings out five things accomplished by the ceremony, all of a moral and social nature; but in trying to explain the arrangements, he becomes allegorical or mystical, and sometimes absurd. Book XLII. Sué f. There were various games or competitions of archery; at the royal court, at the feudal courts, at the meetings in BK. XLIV. INTRODUCTION. 57
2Book XLII. Sué f. There were various games or competitions of archery; at the royal court, at the feudal courts, at the meetings in BK. XLIV. INTRODUCTION. 57 the country districts which form the subject of the last Book, and probably other's of a less public and distinguished character. We have references in this Book to at least one of the archery trials at the royal court; to that at the feudal courts; and to one presided over by Confucius himself, of which it is difficult to assign the occasion. The object of the author is to show the attention paid to archery in ancient times, and how it was endeavoured to make it subservient to moral and educational purposes. He had before him the accounts of the archery for officers in Books VIII, IX, and X of the f Li; but he allows himself more scope, in his observations on them, than the authors of the two preceding Books, and explains several practices in his own way,—unsatisfactorily, as I have pointed out in my notes. “Book XLIV. Yen ft. The Yen f, or ‘Meaning of the Banquet, is a fragment of only five paragraphs, which, moreover, are inartistically put together, the first having no connexion with the others. The Book should begin with paragraph 2, commencing :— ‘ The meaning of the Banquet at the feudal courts was this.’ It was of this banquet that the compiler intended to give his readers an idea. The greatest of all the ancient banquets was that which immediately followed the sacrifices in the ancestral temple, given to all the kindred of the same surname as the ruler, and to which there are several references in the Shih King. Thang San-jhai (Ming dynasty) specifies four other occasions for the banquet besides this:— It might be given by a feudal prince, without any special occasion,—like that described in the second of the Praise Songs of LQ; or to a high dignitary or Great officer, who had been engaged in the royal service,—like that in the Minor Odes of the Kingdom, iii, 3; or when a high dignitary returned from a friendly mission,—like that also in the Minor Odes, i, 2; or when an officer came from one state to another on a friendly mission. Many other occasions, 58 THE Lf xf. CH. 111. however, can be imagined on which public banquets were appropriate and might be given. The usages at them would, for the most part, be of the same nature. The eleventh and twelfth chapters of the f Li are occupied with the ceremony of the banquet. The author of this Treatise quotes passages here and there from them, and appends his own explanation of their educational significance. Two lessons, he says, were especially illustrated in them:—the right relations to be maintained between superiors and inferiors, and the distinction between the noble and the mean. Book XLV. Pune f.
3Two lessons, he says, were especially illustrated in them:—the right relations to be maintained between superiors and inferiors, and the distinction between the noble and the mean. Book XLV. Pune f. The subject of the Phing f is the interchange of missions betWeen the ancient feudal states. It was a rule of the kingdom that those states should by such interchange maintain a good understanding with one another, as a means of preventing both internal disturbances and aggression from without. P. Callery gives for the title :—‘Signification (du Rite) des Visites. I have met with it rendered in English by ‘The Theory of Embassies ;’ but the Phing was not an embassy on any great state occasion, nor was it requisite that it should be sent at stated intervals. It could not be long neglected between two states without risk to the good fellowship between them, but events might at any time occur in any one state which would call forth such an expression of friendly sympathy from others. A mission occasioned a very considerable expenditure to the receiving state,and the author, with amusing ingenuity, explains this as a device to teach the princes and their peoples to care little for such outlay in comparison with the maintenance of the custom and its ceremonies. Those visits are treated with all the necessary details in the f Li, Books XV-XVIII ; and though the extracts from them are not many, we get from the author a sufficiently intelligible account of the nature of the missions and the way in which they were carried through. BK. XLVI. INTRODUCTION. 59 In paragraph 11, however, he turns to another subject, and writes at some length about archery, while the concluding paragraphs (12 and 13) give a conversation between Confucius and his disciple 3ze-kung on the reasons why jade is thought so much of. The three paragraphs have no connexion with those that precede on the subject of the missions ; and the question arises—Whence were they derived? The previous paragraphs, taken from or based on the f Li, are found in one of the surviving Treatises of the largercollection of the Greater T4i, the thirty-sixth Book, called Khaio-sze, in consequence of which the KAien-lung editors suggest that these concluding paragraphs were an addition made by his relative, Tai Shing. It may have been so, but we should not thereby be impressed with a high idea of the skill or judgment with which Shang executed his work. Book XLVI. Sanc FO SZE AIH.
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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