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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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. 28. If in a state there was not accumulated (a surplus) sufficient for nine years, its condition was called one of insufficiency ; if there was not enough for six years, one of urgency. If there was not a surplus sufficient for three years, the state could not continue. The husbandry of three years was held to give an overplus of food sufficient for one year ; that of nine years, an overplus sufficient for three years. Going through thirty years (in this way), though there might be bad years, drought, and inundations, the people would have no lack or be reduced to (eating merely) vegetables, and then the son of Heaven would every day have full meals and music at them. Section III. 1. The son of Heaven was encoffined on the seventh day (after his death), and interred in the seventh month. The prince of a state was en- 1 Such is the meaning of the text here given by the X/ien-lung editors. It is found also in the Khang-hs! dictionary, under the character 3X, called in this usage hwo. SECT. Ill. THE ROYAL REGULATIONS. 223 coffined on the fifth day, and interred in the fifth month. A Great officer, (other) officers, and the common people were encoffined on the third day, and interred in the third month. The mourning rites of three years (for parents) extended from the son of Heaven to all. 2. The common people let the coffin down into the grave by ropes, and did not suspend the interment because of rain. They raised no mound, nor planted trees over the grave. That no other business should interfere with the rites of mourning was a thing extending from the son of Heaven to the common people. 3. In the mourning rites they followed (the rank of) the dead; in sacrificing to them, that of the living. A son by a concubine did not (preside at) the sacrifices }. 4. (The ancestral temple of) the son of Heaven embraced seven fanes (or smaller temples); three on the left and three on the right, and that of his great ancestor (fronting the south) :—in all, seven. (The temple of) the prince of a state embraced five such fanes: those of two on the left, and two on the right, and that of his great ancestor :—in all, five. Great officers had three fanes :—one on the left, one on the right, and that of his great ancestor :—in all, three. Other officers had (only) one. The common people presented their offerings in their (principal) apartment?. 1 Even though he might attain to higher rank than the son of the wife proper, who represented their father. * The technical terms (as they may be called) in the text make it impossible to translate this paragraph concisely, so as to make it intelligible to a foreign reader unacquainted with the significance of 224 THE Li xf. BK. IIT.
2* The technical terms (as they may be called) in the text make it impossible to translate this paragraph concisely, so as to make it intelligible to a foreign reader unacquainted with the significance of 224 THE Li xf. BK. IIT. 5. The sacrifices in the ancestral temples of the son of Heaven and the feudal princes were that of those terms. The following ground-plan of an ancestral temple of a king of X4u is given in the plates of the Khien-lung edition of the Lit Ai:—after XQ Hsf. I introduce it here with some condensations. Grand Ancestor King Wan King Wa Great Grandfather G.G.Grandfather Father Grandfather { | Entering at the gate on the south, we have, fronting us, at the northern end, the fane of the grand ancestor to whom, in the distant past, the family traced its line. South of his fane, on the right and left, were two fanes dedicated to kings Win and WA, father and son, the joint founders of the dynasty. The four below them, two on each side, were dedicated to the four kings preceding the reigning king, the sacrificer. At the back of each fane was a comparatively dark apartment, called &in (#2), where the spirit tablet was kept during the intervals between the SECT, III. THE ROYAL REGULATIONS. 225 spring, called Yo ; that of summer, called Tt; that of autumn, called Aang; and that of winter, called Khang}. 6. The son of Heaven sacrificed to Heaven and Earth ; the princes of the states, to the (spirits of the) land and grain; Great officers offered the five sacrifices (of the house). The son of Heaven sacrificed to all the famous hills and great streams under the sky, the five mountains? receiving (sacrificial) honours like the honours paid (at court) to the three ducal ministers, and the four rivers? honours like those paid to the princes of states; the princes sacrificed to the famous hills and great streams which were in their own territories. 7. The son of Heaven and the feudal lords sacrificed to the ancient princes who had no successors to sacrifices. When a sacrifice was offered, the tablet was brought out and placed in the centre of a screen, in the middle of the fane. As the line lengthened, while the tablets of the grand ancestor and joint ancestors always remained untouched, on a death and accession, the tablet of the next oldest occupant was removed and placed in a general apartment for the keeping of all such tablets, and that of the newly deceased king was placed in the father’s fane, and the other three were shifted up, care being always taken that the tablet-of a son should never follow that of his father on the same side. The number of the lower fanes was maintained, as a rule, at four. Those on the east were called KAo (FRY), and on the west MQ (BB), the names in the text here. See the Chinese Classics, I, pp. 266, 267, and the note there. 1 The names of some of these sacrifices and their order are sometimes given differently.
3Those on the east were called KAo (FRY), and on the west MQ (BB), the names in the text here. See the Chinese Classics, I, pp. 266, 267, and the note there. 1 The names of some of these sacrifices and their order are sometimes given differently. * For four of these mountains, see pages 217, 218, notes. The fifth was that of the centre, mount Sung, in the present district of Sung, department Ho-nan, Ho-nan. The four rivers were the Xiang, the HwAi, the Ho, and the 7. (27] Q 226 THE Lf xi. BK. JI. preside over the sacrifices to them, and whose possessions now formed part of the royal domain or of their respective states. 8. The son of Heaven offered the spring sacrifice apart and by itself alone, but his sacrifices of all the other seasons were conducted on a greater scale in the fane of the high ancestor. The princes of the states who offered the spring sacrifice omitted that of the summer; those who offered that of the summer omitted that of the autumn; those who sacrificed in autumn did not do so in winter; and those who sacrificed in winter did not do so in spring’. In spring they offered the sacrifice of the season by itself apart; in summer, in the fane of the high ancestor?; in autumn and winter both the sacrifices were there associated together. g. In sacrificing at the altars to the spirits of the land and grain, the son of Heaven used in each case a bull, a ram, and a boar; the princes, (only) a ram anda boar. Great and other officers, at the sacrifices in their ancestral temples, if they had lands, sacrificed an animal ; and, if they had no lands, they only presented fruits. The common people, in the spring, presented scallions; in summer, wheat; in autumn, millet; and in winter, rice unhulled. The scallions were set forth with eggs; the wheat with 1 The princes who omitted one sacrifice in the year would probably be absent in that season, attending at the royal court. They paid that attendance in turns from the several quarters. * If in this summer service the seasonal and the sacrifice in the fane of the high sacrifice were associated together, the rule for the princes was the same‘as for the king. There was the ordinary associate sacrifice, and ‘the great;’ about which the discussions and different views have been endless. SECT. III. THE ROYAL REGULATIONS. 227 fish ; the millet with a sucking-pig; and the rice with a goose. to. Of the bulls used in sacrificing to Heaven and Earth, the horns were (not larger than) a cocoon or a chestnut?. Those of the one used in the ancestral temple could be grasped with the hand ; those of the ox used for (feasting) guests were a foot long. Without sufficient cause, a prince did not kill an ox, nor a Great officer a sheep, nor another officer a dog or a pig, nor a common person eat delicate food.
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.
1When 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. 28. If in a state there was not accumulated (a surplus) sufficient for nine years, its condition was called one of insufficiency ; if there was not enough for six years, one of urgency. If there was not a surplus sufficient for three years, the state could not continue. The husbandry of three years was held to give an overplus of food sufficient for one year ; that of nine years, an overplus sufficient for three years. Going through thirty years (in this way), though there might be bad years, drought, and inundations, the people would have no lack or be reduced to (eating merely) vegetables, and then the son of Heaven would every day have full meals and music at them. Section III. 1. The son of Heaven was encoffined on the seventh day (after his death), and interred in the seventh month. The prince of a state was en- 1 Such is the meaning of the text here given by the X/ien-lung editors. It is found also in the Khang-hs! dictionary, under the character 3X, called in this usage hwo. SECT. Ill. THE ROYAL REGULATIONS. 223 coffined on the fifth day, and interred in the fifth month. A Great officer, (other) officers, and the common people were encoffined on the third day, and interred in the third month. The mourning rites of three years (for parents) extended from the son of Heaven to all. 2. The common people let the coffin down into the grave by ropes, and did not suspend the interment because of rain. They raised no mound, nor planted trees over the grave. That no other business should interfere with the rites of mourning was a thing extending from the son of Heaven to the common people. 3. In the mourning rites they followed (the rank of) the dead; in sacrificing to them, that of the living. A son by a concubine did not (preside at) the sacrifices }. 4. (The ancestral temple of) the son of Heaven embraced seven fanes (or smaller temples); three on the left and three on the right, and that of his great ancestor (fronting the south) :—in all, seven. (The temple of) the prince of a state embraced five such fanes: those of two on the left, and two on the right, and that of his great ancestor :—in all, five. Great officers had three fanes :—one on the left, one on the right, and that of his great ancestor :—in all, three. Other officers had (only) one. The common people presented their offerings in their (principal) apartment?. 1 Even though he might attain to higher rank than the son of the wife proper, who represented their father. * The technical terms (as they may be called) in the text make it impossible to translate this paragraph concisely, so as to make it intelligible to a foreign reader unacquainted with the significance of 224 THE Li xf. BK. IIT.
2* The technical terms (as they may be called) in the text make it impossible to translate this paragraph concisely, so as to make it intelligible to a foreign reader unacquainted with the significance of 224 THE Li xf. BK. IIT. 5. The sacrifices in the ancestral temples of the son of Heaven and the feudal princes were that of those terms. The following ground-plan of an ancestral temple of a king of X4u is given in the plates of the Khien-lung edition of the Lit Ai:—after XQ Hsf. I introduce it here with some condensations. Grand Ancestor King Wan King Wa Great Grandfather G.G.Grandfather Father Grandfather { | Entering at the gate on the south, we have, fronting us, at the northern end, the fane of the grand ancestor to whom, in the distant past, the family traced its line. South of his fane, on the right and left, were two fanes dedicated to kings Win and WA, father and son, the joint founders of the dynasty. The four below them, two on each side, were dedicated to the four kings preceding the reigning king, the sacrificer. At the back of each fane was a comparatively dark apartment, called &in (#2), where the spirit tablet was kept during the intervals between the SECT, III. THE ROYAL REGULATIONS. 225 spring, called Yo ; that of summer, called Tt; that of autumn, called Aang; and that of winter, called Khang}. 6. The son of Heaven sacrificed to Heaven and Earth ; the princes of the states, to the (spirits of the) land and grain; Great officers offered the five sacrifices (of the house). The son of Heaven sacrificed to all the famous hills and great streams under the sky, the five mountains? receiving (sacrificial) honours like the honours paid (at court) to the three ducal ministers, and the four rivers? honours like those paid to the princes of states; the princes sacrificed to the famous hills and great streams which were in their own territories. 7. The son of Heaven and the feudal lords sacrificed to the ancient princes who had no successors to sacrifices. When a sacrifice was offered, the tablet was brought out and placed in the centre of a screen, in the middle of the fane. As the line lengthened, while the tablets of the grand ancestor and joint ancestors always remained untouched, on a death and accession, the tablet of the next oldest occupant was removed and placed in a general apartment for the keeping of all such tablets, and that of the newly deceased king was placed in the father’s fane, and the other three were shifted up, care being always taken that the tablet-of a son should never follow that of his father on the same side. The number of the lower fanes was maintained, as a rule, at four. Those on the east were called KAo (FRY), and on the west MQ (BB), the names in the text here. See the Chinese Classics, I, pp. 266, 267, and the note there. 1 The names of some of these sacrifices and their order are sometimes given differently.
3Those on the east were called KAo (FRY), and on the west MQ (BB), the names in the text here. See the Chinese Classics, I, pp. 266, 267, and the note there. 1 The names of some of these sacrifices and their order are sometimes given differently. * For four of these mountains, see pages 217, 218, notes. The fifth was that of the centre, mount Sung, in the present district of Sung, department Ho-nan, Ho-nan. The four rivers were the Xiang, the HwAi, the Ho, and the 7. (27] Q 226 THE Lf xi. BK. JI. preside over the sacrifices to them, and whose possessions now formed part of the royal domain or of their respective states. 8. The son of Heaven offered the spring sacrifice apart and by itself alone, but his sacrifices of all the other seasons were conducted on a greater scale in the fane of the high ancestor. The princes of the states who offered the spring sacrifice omitted that of the summer; those who offered that of the summer omitted that of the autumn; those who sacrificed in autumn did not do so in winter; and those who sacrificed in winter did not do so in spring’. In spring they offered the sacrifice of the season by itself apart; in summer, in the fane of the high ancestor?; in autumn and winter both the sacrifices were there associated together. g. In sacrificing at the altars to the spirits of the land and grain, the son of Heaven used in each case a bull, a ram, and a boar; the princes, (only) a ram anda boar. Great and other officers, at the sacrifices in their ancestral temples, if they had lands, sacrificed an animal ; and, if they had no lands, they only presented fruits. The common people, in the spring, presented scallions; in summer, wheat; in autumn, millet; and in winter, rice unhulled. The scallions were set forth with eggs; the wheat with 1 The princes who omitted one sacrifice in the year would probably be absent in that season, attending at the royal court. They paid that attendance in turns from the several quarters. * If in this summer service the seasonal and the sacrifice in the fane of the high sacrifice were associated together, the rule for the princes was the same‘as for the king. There was the ordinary associate sacrifice, and ‘the great;’ about which the discussions and different views have been endless. SECT. III. THE ROYAL REGULATIONS. 227 fish ; the millet with a sucking-pig; and the rice with a goose. to. Of the bulls used in sacrificing to Heaven and Earth, the horns were (not larger than) a cocoon or a chestnut?. Those of the one used in the ancestral temple could be grasped with the hand ; those of the ox used for (feasting) guests were a foot long. Without sufficient cause, a prince did not kill an ox, nor a Great officer a sheep, nor another officer a dog or a pig, nor a common person eat delicate food.
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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