Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1p. 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. minister of works; the minister of offices; and the minister of crime. These preside over the multitude in (each of) their five charges. 4. The six treasuries of the son of Heaven are under the charge of the superintendent of the land; the superintendent of the woods; the superintendent of the waters ; the superintendent of the grass; the superintendent of articles of employment; and the superintendent of wares. These preside over the six departments of their charges. 5. The six manufactures of the son of Heaven are under the care of (the superintendents of) the workers in earth; the workers in metal; the workers in stone; the workers in wood ; the workers in (the skins of) animals ; and the workers in twigs. These preside over the six departments of stores. 6. When the five officers give in their contributions, they are said to ‘ present their offerings'.’ 3. 7. Chief among the five officers are the presidents, to whom belong the oversight of quarters (of the kingdom). In any message from them transmitted to the son of Heaven, they are styled ‘ministers of the son of Heaven.’ If they are of the same surname as he, he styles them ‘paternal uncles;’ if of a different surname, ‘maternal uncles. To the feudal princes, they designate themselves,‘the ancients of the son of Heaven.’ Outside (their own states), they are styled ‘duke;’ in their states, ‘ruler.’ 8. The head prince in each 1 Who are the five officers here? Those of paragraph 3? or the feudal dukes, marquises, earls, counts, and barons? Both views have their advocates. The next paragraph favours the second view. .* Such presidents were the dukes of Xau and Sh4o, at the commencement of the Adu dynasty. SECT. 1. PT. II. KHU ui. III of the nine provinces, on entering the state of the son of Heaven, is styled ‘pastor.’ If he be of the same surname as himself, the son of Heaven calls him ‘my paternal uncle;’ if he be of a different surname, ‘my maternal uncle.’ Outside (his own state) he is called ‘marquis;’ in it, ‘ruler.’ 9. The (chiefs) among (the wild tribes of) the I on the east, the Ti on the north, the Zung on the west, and the Man on the south, however great (their territories), are called ‘counts.’ In his own territories each one calls himself, ‘the unworthy one;’ outside them, ‘the king’s ancient.’ 10. Any of the princelets of their various tracts', on entering the state of the son of Heaven, is styled, ‘Such and such a person.’ Outside it he is called ‘count, and calls himself ‘the solitary.’
2Any of the princelets of their various tracts', on entering the state of the son of Heaven, is styled, ‘Such and such a person.’ Outside it he is called ‘count, and calls himself ‘the solitary.’ 4,11. When the son of Heaven stands with his back to the screen with axe-head figures on it, and the princes present themselves before him with their faces to the north, this is called Zin (the autumnal audience). When he stands at the (usual) point (of reception) between the door and the screen, and the dukes have their faces towards the east, and the feudal princes theirs towards the west, this is called KhAo (the spring audience)*, 12. When feudal princes see one another at a place and time not agreed on beforehand, the interview is called ‘a meeting. When they do so in some open place agreed on beforehand, it is called ‘an assembly.’ 1 It is held, and I think correctly, that these princelets were the chiefs of the wild tribes. * There were other audiences called by different names at the other two seasons. 112 THE Lf xt. BK. I. When one prince sends a great officer to ask about another, it is called ‘a message of friendly inquiry.’ When there isa binding to mutual faith, it is called ‘a solemn declaration.’ When they use a victim, it is called ‘a covenant. 13. When a feudal prince is about to be introduced to the son of Heaven, he is announced as ‘your subject soand-so, prince of such-and-such a state.’ He speaks of himself to the people as ‘the man of little virtue. 14. If he be in mourning (for his father), he is styled ‘the rightful eldest son, an orphan; if he be taking part at a sacrifice in his ancestral temple, ‘the filial son, the prince of suchand-such a state, the prince so-and-so.’ If it be another sacrifice elsewhere, the style is, ‘so-and-so, prince of such-and-such a state, the distant descendant. 15. His death is described by the character hung (disappeared). In calling back (his spirit), they say, ‘Return, sir so-and-so. When he has been interred and (his son) is presented to the son of Heaven, the interview, (though special), is said to be ‘of the same kind as the usual interviews. The honorary title given to him is (also) said to be ‘after the usual fashion.’ 16. When one prince sends a message to another, the messenger speaks of himself as ‘the ancient of my poor ruler,’ 5.17. The demeanour of the son of Heaven should be characterised by majesty ; of the princes, by gravity ; of the Great officers, by a regulated composure ; of (inferior) officers, by an easy alertness; and of the common people, by simplicity and humility. . 6. 18. The partner of the son of Heaven is called SECT. II. PT. II. xHU ui, - 113
3. 6. 18. The partner of the son of Heaven is called SECT. II. PT. II. xHU ui, - 113 ‘the queen;’ of a feudal prince, ‘the helpmate ;’ of a Great officer, ‘the attendant;’ of an (inferior) officer, ‘the serving woman;’ and of a common man, ‘the mate'.’ 19. A duke and (one of) the feudal princes had their helpmate, and their honourable women, (which) were their mates and concubines. The helpmate called herself, before the son of Heaven, ‘the aged servant; and before the prince (of another state), ‘the small and unworthy ruler.’ To her own ruler she called herself ‘the small maid.’ From the honourable women downwards, (each member of the harem) called herself ‘ your handmaid.’ 7. 20. To their parents, sons and daughters called themselves by their names. A Great officer of any of the states, entering the state of the son of Heaven, was called ‘the officer of such-and-such (a state),’ and styled himself ‘your subsidiary minister.’ Outside (his own state), he was called ‘sir; and in that state, ‘the ancient of our poor ruler.’ A messenger (to any state) called himself ‘so-and-so.’ 8.21. The son of Heaven should not be Spoken of as ‘going out (of his state)*.’ A feudal prince should not be called by his name, while alive. (When either of these things is done), it is because the superior man? will not show regard for wickedness. A prince who loses his territory is named, and also one who extinguishes (another state ruled by) lords of the same surname as himself. * Here should come in paragraph 1. * All the states are his. Wherever he may flee, he is still in what is his own land. 5 This ‘superior man’ would be an upright and impartial historiographer, superior to the conventions of his order. (27) I 114 THE Lf xf. BK. I. Part III. 1. 1. According to the rules of propriety for a minister, he should not remonstrate with his ruler openly. If he have thrice remonstrated and is still not listened to, he should leave (his service). In the service of his parents by a son, if he have thrice remonstrated and is still not listened to, he should follow (his remonstrance) with loud crying and tears. 2. When a ruler is ill, and has to drink medicine, the minister first tastes it. The same is the rule for a son and an ailing parent. The physic of a doctor, in whose family medicine has not been practised for three generations at least, should not be taken. 2. 3. In comparing (different) men, we can only do so when their (circumstances and conditions) are of the same class. Part III contains twenty paragraphs, which may be comprised in eleven chapters.
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.
1p. 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. minister of works; the minister of offices; and the minister of crime. These preside over the multitude in (each of) their five charges. 4. The six treasuries of the son of Heaven are under the charge of the superintendent of the land; the superintendent of the woods; the superintendent of the waters ; the superintendent of the grass; the superintendent of articles of employment; and the superintendent of wares. These preside over the six departments of their charges. 5. The six manufactures of the son of Heaven are under the care of (the superintendents of) the workers in earth; the workers in metal; the workers in stone; the workers in wood ; the workers in (the skins of) animals ; and the workers in twigs. These preside over the six departments of stores. 6. When the five officers give in their contributions, they are said to ‘ present their offerings'.’ 3. 7. Chief among the five officers are the presidents, to whom belong the oversight of quarters (of the kingdom). In any message from them transmitted to the son of Heaven, they are styled ‘ministers of the son of Heaven.’ If they are of the same surname as he, he styles them ‘paternal uncles;’ if of a different surname, ‘maternal uncles. To the feudal princes, they designate themselves,‘the ancients of the son of Heaven.’ Outside (their own states), they are styled ‘duke;’ in their states, ‘ruler.’ 8. The head prince in each 1 Who are the five officers here? Those of paragraph 3? or the feudal dukes, marquises, earls, counts, and barons? Both views have their advocates. The next paragraph favours the second view. .* Such presidents were the dukes of Xau and Sh4o, at the commencement of the Adu dynasty. SECT. 1. PT. II. KHU ui. III of the nine provinces, on entering the state of the son of Heaven, is styled ‘pastor.’ If he be of the same surname as himself, the son of Heaven calls him ‘my paternal uncle;’ if he be of a different surname, ‘my maternal uncle.’ Outside (his own state) he is called ‘marquis;’ in it, ‘ruler.’ 9. The (chiefs) among (the wild tribes of) the I on the east, the Ti on the north, the Zung on the west, and the Man on the south, however great (their territories), are called ‘counts.’ In his own territories each one calls himself, ‘the unworthy one;’ outside them, ‘the king’s ancient.’ 10. Any of the princelets of their various tracts', on entering the state of the son of Heaven, is styled, ‘Such and such a person.’ Outside it he is called ‘count, and calls himself ‘the solitary.’
2Any of the princelets of their various tracts', on entering the state of the son of Heaven, is styled, ‘Such and such a person.’ Outside it he is called ‘count, and calls himself ‘the solitary.’ 4,11. When the son of Heaven stands with his back to the screen with axe-head figures on it, and the princes present themselves before him with their faces to the north, this is called Zin (the autumnal audience). When he stands at the (usual) point (of reception) between the door and the screen, and the dukes have their faces towards the east, and the feudal princes theirs towards the west, this is called KhAo (the spring audience)*, 12. When feudal princes see one another at a place and time not agreed on beforehand, the interview is called ‘a meeting. When they do so in some open place agreed on beforehand, it is called ‘an assembly.’ 1 It is held, and I think correctly, that these princelets were the chiefs of the wild tribes. * There were other audiences called by different names at the other two seasons. 112 THE Lf xt. BK. I. When one prince sends a great officer to ask about another, it is called ‘a message of friendly inquiry.’ When there isa binding to mutual faith, it is called ‘a solemn declaration.’ When they use a victim, it is called ‘a covenant. 13. When a feudal prince is about to be introduced to the son of Heaven, he is announced as ‘your subject soand-so, prince of such-and-such a state.’ He speaks of himself to the people as ‘the man of little virtue. 14. If he be in mourning (for his father), he is styled ‘the rightful eldest son, an orphan; if he be taking part at a sacrifice in his ancestral temple, ‘the filial son, the prince of suchand-such a state, the prince so-and-so.’ If it be another sacrifice elsewhere, the style is, ‘so-and-so, prince of such-and-such a state, the distant descendant. 15. His death is described by the character hung (disappeared). In calling back (his spirit), they say, ‘Return, sir so-and-so. When he has been interred and (his son) is presented to the son of Heaven, the interview, (though special), is said to be ‘of the same kind as the usual interviews. The honorary title given to him is (also) said to be ‘after the usual fashion.’ 16. When one prince sends a message to another, the messenger speaks of himself as ‘the ancient of my poor ruler,’ 5.17. The demeanour of the son of Heaven should be characterised by majesty ; of the princes, by gravity ; of the Great officers, by a regulated composure ; of (inferior) officers, by an easy alertness; and of the common people, by simplicity and humility. . 6. 18. The partner of the son of Heaven is called SECT. II. PT. II. xHU ui, - 113
3. 6. 18. The partner of the son of Heaven is called SECT. II. PT. II. xHU ui, - 113 ‘the queen;’ of a feudal prince, ‘the helpmate ;’ of a Great officer, ‘the attendant;’ of an (inferior) officer, ‘the serving woman;’ and of a common man, ‘the mate'.’ 19. A duke and (one of) the feudal princes had their helpmate, and their honourable women, (which) were their mates and concubines. The helpmate called herself, before the son of Heaven, ‘the aged servant; and before the prince (of another state), ‘the small and unworthy ruler.’ To her own ruler she called herself ‘the small maid.’ From the honourable women downwards, (each member of the harem) called herself ‘ your handmaid.’ 7. 20. To their parents, sons and daughters called themselves by their names. A Great officer of any of the states, entering the state of the son of Heaven, was called ‘the officer of such-and-such (a state),’ and styled himself ‘your subsidiary minister.’ Outside (his own state), he was called ‘sir; and in that state, ‘the ancient of our poor ruler.’ A messenger (to any state) called himself ‘so-and-so.’ 8.21. The son of Heaven should not be Spoken of as ‘going out (of his state)*.’ A feudal prince should not be called by his name, while alive. (When either of these things is done), it is because the superior man? will not show regard for wickedness. A prince who loses his territory is named, and also one who extinguishes (another state ruled by) lords of the same surname as himself. * Here should come in paragraph 1. * All the states are his. Wherever he may flee, he is still in what is his own land. 5 This ‘superior man’ would be an upright and impartial historiographer, superior to the conventions of his order. (27) I 114 THE Lf xf. BK. I. Part III. 1. 1. According to the rules of propriety for a minister, he should not remonstrate with his ruler openly. If he have thrice remonstrated and is still not listened to, he should leave (his service). In the service of his parents by a son, if he have thrice remonstrated and is still not listened to, he should follow (his remonstrance) with loud crying and tears. 2. When a ruler is ill, and has to drink medicine, the minister first tastes it. The same is the rule for a son and an ailing parent. The physic of a doctor, in whose family medicine has not been practised for three generations at least, should not be taken. 2. 3. In comparing (different) men, we can only do so when their (circumstances and conditions) are of the same class. Part III contains twenty paragraphs, which may be comprised in eleven chapters.
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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