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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another’, 1 The text says that they do bow to one another; but it is evident that Kang Khang-XA&ng understood it as saying the very opposite. Lf Teh-ming had seen a copy which had the character for ‘ not.’ 106 THE Lf xi. BK. I. 12. 24. The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs. 25. In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs', nor will his horses be fed on grain. His special road will not be kept clean and swept?, nor even at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat the large grained millet; and (other) officers will not have music (even) at their drinkings. 26. Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes. 13. 27. When an officer presents anything to the ruler of his state, and another day the ruler asks him, ‘Where did you get that?’ he will bow twice with his head to the ground, and afterwards reply*. 14, 28. When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar cir- 1 The offering here intended was to ‘the father of cookery ;’ see the first note on p.80. Such offering, under the Kau dynasty, was of the lungs of the animal which formed the principal dish. It was not now offered, because it was not now on the ground, even the ruler not indulging himself in such a time of scarcity. ? The road was left uncared for that vegetables might be grown on it, available to the poor at such a time. *- The offering must have been rare and valuable. The officer had turned aside at the time of presenting it to avoid any compliment from his ruler. SECT. Il. PT. I. KHU Lf. 107 cumstances, must (also) ask leave, and when he comes back, mustannounce his return. Ifthe ruler condole with them on their toils, they should bow. If he ask about their journey, they should bow, and afterwards reply.
2SECT. Il. PT. I. KHU Lf. 107 cumstances, must (also) ask leave, and when he comes back, mustannounce his return. Ifthe ruler condole with them on their toils, they should bow. If he ask about their journey, they should bow, and afterwards reply. 15. 29. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, ‘Why are you leaving the altars of the spirits of the land and grain?’ (In the similar case of) a Great officer, they should say, ‘ Why are you leaving your ancestral temple?’ In that of an (inferior) officer, they should say, ‘Why are you leaving the graves (of your ancestors)?’ A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge. 16. 30. As ruling over all, under the sky, (the king) is called ‘The son of Heaven" As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, ‘I, the one man*’ 31. When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family’, his style is, ‘I, so-and-so, the filial king;’ if it be external to himself*, ‘I, so-and-so, the inheriting king.’ When he visits the feudal princes®, and sends to make announcement (of his 1 Meaning, ‘ Heaven-sonned; constituted by Heaven its son, its firstborn.’ 2 An expression of humility as used by himself, ‘I, who am but a man;’ as used of him, ‘ He who is the one man.’ * In the ancestral temple. * At the great sacrifices to Heaven and Earth. ® On his tours of inspection. 108 THE Li xt. BK. I. presence) to the spirits (of their hills and streams), it is said, ‘ Here is he, so-and-so, who is king by (the grace of) Heaven.’ 32. His death is announced in the words, ‘The king by (the grace of) Heaven has fallen’ In calling back (his spirit), they say, ‘Return, O son of Heaven?” When announcement is made (to all the states) of the mourning for him, it is said, ‘The king by (the grace of) Heaven has gone far on high*’ When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, ‘the god*.’ 33. The son of Heaven, while he has not left off his mourning, calls himself, ‘I, the little child.” While alive, he is so styled; and if he die (during that time), he continues to be so designated. ’ A great landslip from a mountain is called ping, which I have rendered ‘has fallen.’ Like such a disaster was the death of the king. ® This ancient practice of calling the dead back is still preserved in China; and by the people generally. There are many references to it in subsequent Books. 5 The body and animal soul went downward, and were in the grave ; the intelligent soul (called ‘the soul and spirit,’ ‘ the essential breath’) went far on high. Such is the philosophical account of death; more natural is the simple style of the text.
35 The body and animal soul went downward, and were in the grave ; the intelligent soul (called ‘the soul and spirit,’ ‘ the essential breath’) went far on high. Such is the philosophical account of death; more natural is the simple style of the text. ‘ The spirit-tablet was a rectangular piece of wood, in the case of a king, a cubit and two inches long, supposed to be a restingplace for the spirit at the religious services in the temple. Aang says that the deceased king was now treated as ‘a heavenly spirit,’—he was now deified. P. Zottoli translates the character here—T{t—by imperator; but there was in those times no ‘emperor’ in China. SECT. II. PT. II. KHU ui. 109 Part II. 1, 1. The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines}. 2. 2. The son of Heaven appoints the officers of Heaven’s institution’, the precedence among them belonging to the six grandees:—the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer ; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-diviner. These are the guardians and superintendents of the six departments of the statutes. 3. The five (administrative) officers of the son of Heaven are:— the minister of instruction; the minister of war; the Part II consists of twenty-one paragraphs, which are distributed in eight chapters. Ch. 1. 1, describes the members of the royal harem. 2. 2-6, relates to the various ministers and officers appointed by the king, with their departments and duties. 3. 7-10, gives the names and titles, applied to, and used by, the chiefs of regions, provinces, and of the barbarous tribes. 4. 11-16, is about audiences, meetings, and covenants, and the designations of the princes and others in various circumstances. 5. 17, is about the demeanour of the king and others, 6. 18, 19, is about the inmates of the harems, and how they designated themselves, 7. 20, is about the practice of sons or daughters, and various officers, in designating themselves. 8. 21, is about certain things that should not be said of the king, of princes, and of superior men. 1 See the very different translation of this paragraph by P. Zottoli in his Cursus, iii. p. 653. It is confessed out of place here, should belong to paragraph 18, and is otherwise incomplete. 2 So described, as ‘Powers that be ordained’ by the will of Heaven, equally with the king, though under him these grandees are not all in the Kau Kwan, 110 THE Lf xt. BK. I.
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.
1A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another’, 1 The text says that they do bow to one another; but it is evident that Kang Khang-XA&ng understood it as saying the very opposite. Lf Teh-ming had seen a copy which had the character for ‘ not.’ 106 THE Lf xi. BK. I. 12. 24. The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs. 25. In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs', nor will his horses be fed on grain. His special road will not be kept clean and swept?, nor even at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat the large grained millet; and (other) officers will not have music (even) at their drinkings. 26. Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes. 13. 27. When an officer presents anything to the ruler of his state, and another day the ruler asks him, ‘Where did you get that?’ he will bow twice with his head to the ground, and afterwards reply*. 14, 28. When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar cir- 1 The offering here intended was to ‘the father of cookery ;’ see the first note on p.80. Such offering, under the Kau dynasty, was of the lungs of the animal which formed the principal dish. It was not now offered, because it was not now on the ground, even the ruler not indulging himself in such a time of scarcity. ? The road was left uncared for that vegetables might be grown on it, available to the poor at such a time. *- The offering must have been rare and valuable. The officer had turned aside at the time of presenting it to avoid any compliment from his ruler. SECT. Il. PT. I. KHU Lf. 107 cumstances, must (also) ask leave, and when he comes back, mustannounce his return. Ifthe ruler condole with them on their toils, they should bow. If he ask about their journey, they should bow, and afterwards reply.
2SECT. Il. PT. I. KHU Lf. 107 cumstances, must (also) ask leave, and when he comes back, mustannounce his return. Ifthe ruler condole with them on their toils, they should bow. If he ask about their journey, they should bow, and afterwards reply. 15. 29. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, ‘Why are you leaving the altars of the spirits of the land and grain?’ (In the similar case of) a Great officer, they should say, ‘ Why are you leaving your ancestral temple?’ In that of an (inferior) officer, they should say, ‘Why are you leaving the graves (of your ancestors)?’ A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge. 16. 30. As ruling over all, under the sky, (the king) is called ‘The son of Heaven" As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, ‘I, the one man*’ 31. When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family’, his style is, ‘I, so-and-so, the filial king;’ if it be external to himself*, ‘I, so-and-so, the inheriting king.’ When he visits the feudal princes®, and sends to make announcement (of his 1 Meaning, ‘ Heaven-sonned; constituted by Heaven its son, its firstborn.’ 2 An expression of humility as used by himself, ‘I, who am but a man;’ as used of him, ‘ He who is the one man.’ * In the ancestral temple. * At the great sacrifices to Heaven and Earth. ® On his tours of inspection. 108 THE Li xt. BK. I. presence) to the spirits (of their hills and streams), it is said, ‘ Here is he, so-and-so, who is king by (the grace of) Heaven.’ 32. His death is announced in the words, ‘The king by (the grace of) Heaven has fallen’ In calling back (his spirit), they say, ‘Return, O son of Heaven?” When announcement is made (to all the states) of the mourning for him, it is said, ‘The king by (the grace of) Heaven has gone far on high*’ When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, ‘the god*.’ 33. The son of Heaven, while he has not left off his mourning, calls himself, ‘I, the little child.” While alive, he is so styled; and if he die (during that time), he continues to be so designated. ’ A great landslip from a mountain is called ping, which I have rendered ‘has fallen.’ Like such a disaster was the death of the king. ® This ancient practice of calling the dead back is still preserved in China; and by the people generally. There are many references to it in subsequent Books. 5 The body and animal soul went downward, and were in the grave ; the intelligent soul (called ‘the soul and spirit,’ ‘ the essential breath’) went far on high. Such is the philosophical account of death; more natural is the simple style of the text.
35 The body and animal soul went downward, and were in the grave ; the intelligent soul (called ‘the soul and spirit,’ ‘ the essential breath’) went far on high. Such is the philosophical account of death; more natural is the simple style of the text. ‘ The spirit-tablet was a rectangular piece of wood, in the case of a king, a cubit and two inches long, supposed to be a restingplace for the spirit at the religious services in the temple. Aang says that the deceased king was now treated as ‘a heavenly spirit,’—he was now deified. P. Zottoli translates the character here—T{t—by imperator; but there was in those times no ‘emperor’ in China. SECT. II. PT. II. KHU ui. 109 Part II. 1, 1. The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines}. 2. 2. The son of Heaven appoints the officers of Heaven’s institution’, the precedence among them belonging to the six grandees:—the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer ; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-diviner. These are the guardians and superintendents of the six departments of the statutes. 3. The five (administrative) officers of the son of Heaven are:— the minister of instruction; the minister of war; the Part II consists of twenty-one paragraphs, which are distributed in eight chapters. Ch. 1. 1, describes the members of the royal harem. 2. 2-6, relates to the various ministers and officers appointed by the king, with their departments and duties. 3. 7-10, gives the names and titles, applied to, and used by, the chiefs of regions, provinces, and of the barbarous tribes. 4. 11-16, is about audiences, meetings, and covenants, and the designations of the princes and others in various circumstances. 5. 17, is about the demeanour of the king and others, 6. 18, 19, is about the inmates of the harems, and how they designated themselves, 7. 20, is about the practice of sons or daughters, and various officers, in designating themselves. 8. 21, is about certain things that should not be said of the king, of princes, and of superior men. 1 See the very different translation of this paragraph by P. Zottoli in his Cursus, iii. p. 653. It is confessed out of place here, should belong to paragraph 18, and is otherwise incomplete. 2 So described, as ‘Powers that be ordained’ by the will of Heaven, equally with the king, though under him these grandees are not all in the Kau Kwan, 110 THE Lf xt. BK. I.
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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