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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the eighth month, he went on to the west, to the mountain of that quarter’, observing the 1 Mount Hang; in the present district of H&ng-shan, dept. Hang-A4u, Hu-nan. 2 Mount Hwa; in the present district of Hwa-yin, dept. Thung- Aau, Shen-hsi. 218 THE Lf xf. BE. Ill. same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter!, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of his (high) ancestor to that of his father?. 17. When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the f sacrifice at the altar of the earth, and the 3h4o in the fane of his father. When one of the feudal princes was about to go forth, he offered the f sacrifice to the spirits of the land, and the 3h4o in the fane of his father. 18. When the son of Heaven received the feudal princes, and there was no special affair on hand, it was (simply) called an audience. They examined their ceremonies, rectified their punishments, and made uniform what they considered virtuous; thus giving honour to the son of Heaven‘. 19. When the son of Heaven gave (an instrument of) music to a duke or marquis, the presentation was * Mount Hang; in the present district of Aéii-yang, dept. Ting-Aau, Xih-lt. * T have followed here the view of Khung Ying-ta. It seems to me that all the seven fanes of the son of Heaven were under one roof, or composed one great building, called ‘the Ancestral Temple.’ See p. 224. * The meaning of the names of the different sacrifices here is little more than guessed at. “ The second sentence of this paragraph is variously understood. SECT. It. THE ROYAL REGULATIONS. 219 preceded by a note from the signal box!; when giving one to an earl, count, or baron, the presentation was preceded by shaking the hand-drum. When the bow and arrows were conferred on a prince,.he could proceed to execute the royal justice. When the hatchet and battle-axe were conferred, he could proceed to inflict death. When a large libation-cup was conferred, he could make the spirits from the black millet for himself. When this cup was not conferred, he had to depend for those spirits (as a gift) from the son of Heaven. 20. When the son of Heaven ordered a prince to institute instruction, he proceeded to build his schools; the children’s’, to the south of his palace, on the ’ left of it; that for adults, in the suburbs. (The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water.
2(The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water. 1 A representation of the signal box is here given (1). The note was made by turning the upright handle, which then struck on some arrangement inside. The hand-drum is also represented (2). It was merely a sort of rattle; only that the noise was made by the two little balls striking against the ends of the drum. It is constantly seen and heard in the streets of Chinese cities at the present day, in the hands of pedlers and others. 2 That is, the children of the princes; but an impulse was thus given to the education of children of lower degree. 220 THE Lf xf. BK. II. 21. When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the f sacrifice at the altar of the Earth, and the 3h4o in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the ears (of the slain)}. 22. When the son of Heaven and the princes had no (special) business in hand, they had three huntings? in the year. The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler’s kitchen. 23. Not to hunt when there was no (special) business in the way was deemed an act of irreverence’. To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven. 24. The son of Heaven did not entirely surround (the hunting ground)‘; and a feudal prince did not ' Compare paragraph 17, and vol. iii, pp. 392, 393. ? The huntings were in spring, summer, and winter, for each of which there was its proper name. In autumn the labours of the field forbade hunting. ® Irreverence, in not making provision for sacrifices ; disrespect, in not providing properly for guests. ‘ He left one opening for the game. This paragraph contains some of the rules for hunting. SECT, II, THE ROYAL REGULATIONS. 221 take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped?; and after this, the common people fell a hunting (for themselves).
3221 take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped?; and after this, the common people fell a hunting (for themselves). 25. When the otter sacrificed its fish’, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced. When the dove changed into a hawk, they set their nets, large and small. When the plants and trees began to drop their leaves, they entered the hills and forests (with the axe). Until the insects had all withdrawn into their burrows, they did not fire the fields. They did not take fawns nor eggs. They did not kill pregnant animals, nor those which had not attained to their full growth. They did not throw down nests®. 26. The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year. When the five kinds of grain had all been gathered in, he then determined the expenditure ;—according to the size of each territory, as large or small, and the returns of the year, as abundant or poor. On the average of thirty years he determined the expenditure, regulating the outgoing by the income. 1 These were light carriages used in driving and keeping the game together. * See the next Book, where all these regulations are. separately mentioned. * The Chinese have a reputation for being callous in the infliction of punishment and witnessing suffering ; and I think they are so. But these rules were designed evidently to foster kindness and sympathy. 222 THE Li xt. BK, IIT. 27. A tenth of the (year’s) expenditure was for sacrifices. During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk)!. A tithe of three years’ expenditure was allowed for the rites of mourning. When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent. In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
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.
1In the eighth month, he went on to the west, to the mountain of that quarter’, observing the 1 Mount Hang; in the present district of H&ng-shan, dept. Hang-A4u, Hu-nan. 2 Mount Hwa; in the present district of Hwa-yin, dept. Thung- Aau, Shen-hsi. 218 THE Lf xf. BE. Ill. same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter!, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of his (high) ancestor to that of his father?. 17. When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the f sacrifice at the altar of the earth, and the 3h4o in the fane of his father. When one of the feudal princes was about to go forth, he offered the f sacrifice to the spirits of the land, and the 3h4o in the fane of his father. 18. When the son of Heaven received the feudal princes, and there was no special affair on hand, it was (simply) called an audience. They examined their ceremonies, rectified their punishments, and made uniform what they considered virtuous; thus giving honour to the son of Heaven‘. 19. When the son of Heaven gave (an instrument of) music to a duke or marquis, the presentation was * Mount Hang; in the present district of Aéii-yang, dept. Ting-Aau, Xih-lt. * T have followed here the view of Khung Ying-ta. It seems to me that all the seven fanes of the son of Heaven were under one roof, or composed one great building, called ‘the Ancestral Temple.’ See p. 224. * The meaning of the names of the different sacrifices here is little more than guessed at. “ The second sentence of this paragraph is variously understood. SECT. It. THE ROYAL REGULATIONS. 219 preceded by a note from the signal box!; when giving one to an earl, count, or baron, the presentation was preceded by shaking the hand-drum. When the bow and arrows were conferred on a prince,.he could proceed to execute the royal justice. When the hatchet and battle-axe were conferred, he could proceed to inflict death. When a large libation-cup was conferred, he could make the spirits from the black millet for himself. When this cup was not conferred, he had to depend for those spirits (as a gift) from the son of Heaven. 20. When the son of Heaven ordered a prince to institute instruction, he proceeded to build his schools; the children’s’, to the south of his palace, on the ’ left of it; that for adults, in the suburbs. (The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water.
2(The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water. 1 A representation of the signal box is here given (1). The note was made by turning the upright handle, which then struck on some arrangement inside. The hand-drum is also represented (2). It was merely a sort of rattle; only that the noise was made by the two little balls striking against the ends of the drum. It is constantly seen and heard in the streets of Chinese cities at the present day, in the hands of pedlers and others. 2 That is, the children of the princes; but an impulse was thus given to the education of children of lower degree. 220 THE Lf xf. BK. II. 21. When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the f sacrifice at the altar of the Earth, and the 3h4o in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the ears (of the slain)}. 22. When the son of Heaven and the princes had no (special) business in hand, they had three huntings? in the year. The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler’s kitchen. 23. Not to hunt when there was no (special) business in the way was deemed an act of irreverence’. To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven. 24. The son of Heaven did not entirely surround (the hunting ground)‘; and a feudal prince did not ' Compare paragraph 17, and vol. iii, pp. 392, 393. ? The huntings were in spring, summer, and winter, for each of which there was its proper name. In autumn the labours of the field forbade hunting. ® Irreverence, in not making provision for sacrifices ; disrespect, in not providing properly for guests. ‘ He left one opening for the game. This paragraph contains some of the rules for hunting. SECT, II, THE ROYAL REGULATIONS. 221 take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped?; and after this, the common people fell a hunting (for themselves).
3221 take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped?; and after this, the common people fell a hunting (for themselves). 25. When the otter sacrificed its fish’, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced. When the dove changed into a hawk, they set their nets, large and small. When the plants and trees began to drop their leaves, they entered the hills and forests (with the axe). Until the insects had all withdrawn into their burrows, they did not fire the fields. They did not take fawns nor eggs. They did not kill pregnant animals, nor those which had not attained to their full growth. They did not throw down nests®. 26. The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year. When the five kinds of grain had all been gathered in, he then determined the expenditure ;—according to the size of each territory, as large or small, and the returns of the year, as abundant or poor. On the average of thirty years he determined the expenditure, regulating the outgoing by the income. 1 These were light carriages used in driving and keeping the game together. * See the next Book, where all these regulations are. separately mentioned. * The Chinese have a reputation for being callous in the infliction of punishment and witnessing suffering ; and I think they are so. But these rules were designed evidently to foster kindness and sympathy. 222 THE Li xt. BK, IIT. 27. A tenth of the (year’s) expenditure was for sacrifices. During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk)!. A tithe of three years’ expenditure was allowed for the rites of mourning. When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent. In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
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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