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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Without 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 various provisions (at a feast) did not go beyond the sacrificial victims killed; the private clothes were not superior to the robes of sacrifice ; the house and its apartments did not surpass the ancestral temple. r1. Anciently, the public fields were cultivated by the united labours of the farmers around them, from the produce of whose private fields nothing was levied. A rent was charged for the stances in the marketplaces, but wares were not taxed. Travellers were examined at the different passes, but no duties were levied from them. Into the forests and plains at the foot of mountains the people went without hindrance at the proper seasons. None of the produce was levied from the fields assigned to the younger sons of a family, nor from the holy fields. Only three days’ labour was required (by the state) from the people in the course of a year. Fields and residences in the hamlets, (when once assigned), could 1 The victims must all have been young animals; ‘to show,’ says Wang Thao, ‘that the sincerity of the worshipper is the chief thing in the view of Heaven.’ Q2 228 THE LI xf. BK. 111. not be sold. Ground set apart for graves could not be sought (for any other purpose)'. 12. The minister of Works with his (various) instruments measured the ground for the settlements of the people. About the hills and rivers, the oozy ground and the meres, he determined the periods of the four seasons. He measured the distances of one spot from another, and commenced his operations in employing the labour of the people. In all his employment of them, he imposed (only) the tasks of old men (on the able-bodied), and gave (to the old) the food-allowance of the able-bodied. 13. In all their settlements, the bodily capacities of the people are sure to be according to the sky and earthly influences, as cold or hot, dry or moist. Where the valleys are wide and the rivers large, the ground was differently laid out; andthe people born in them had different customs. Their temperaments,
2Where the valleys are wide and the rivers large, the ground was differently laid out; andthe people born in them had different customs. Their temperaments, 1 Compare Mencius III, i, 3, 6-9, et al.; II, i, 5, 2-4; Li, 3, 3, 4; III, i, 3, 15-17; with the notes. I give here also the note of P. Callery on the first sentence of this paragraph :—‘ Sous les trois premitres dynasties, époque éloignée od il y avait peu de terrains cultivés cans l’empire, le gouvernement concédait les terres incultes par carrés équilatéres ayant goo m4u, ou arpents, de superficie. Ces carrés, qu'on nommait Sing (FF), d’aprés leur analogie de tracé avec le caractére Sing, “a well,” étaient divisés en neuf carrés égaux de 100 m4u chacun, au moyen de deux lignes médianes que deux autres lignes coupaient A angle droit 4 des distances égales. II résultait de cette intersection de lignes une sorte de damier de trois cases de cété, ayant huit carrés sur la circonférence, et un carré au milieu. Les huit carrés du pourtour devenaient la propriété de huit colons; mais celui du centre était un champ de réserve dont la culture restait bien a la charge des huit voisins, mais dont les produits appartenaient 4 l’empereur.’ SECT. Ill. THE ROYAL REGULATIONS. 229 as hard or soft, light or grave, slow or rapid, were made uniform by different measures; their preferences as to flavours were differently harmonised ; their implements were differently made ; their clothes were differently fashioned, but always suitably. Their training was varied, without changing their customs; and the governmental arrangements were uniform, without changing the suitability (in each case). 14. The people of those five regions—the Middle states, and the Zung, f, (and other wild tribes round them)—had all their several natures, which they could not be made to alter. The tribes on the east were called {. They had their hair unbound, and tattooed their bodies. Some of them ate their food without its being cooked. Those on the south were called Man. They tattooed their foreheads, and had their feet turned in towards each other. Some of them (also) ate their food without its being cooked. Those on the west were called Zung. They had their hair unbound, and wore skins. Some of them did not eat grain-food. Those on the north were called Ti. They wore skins of animals and birds, and dwelt in caves. Some of them also did not eat grain-food. The people of the Middle states, and of those f, Man, Zung, and Ti, all had their dwellings, where theylived at ease; their flavours which they preferred; the clothes suitable for them; their proper implements for use; and their vessels which they prepared in abundance. In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers),—in the 230 THE Lf xt. BK. III.
3In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers),—in the 230 THE Lf xt. BK. III. east, called transmitters; in the south, representationists; in the west, Tt-tis'; and in the north, interpreters. 15. In settling the people, the ground was measured for the formation of towns, and then measured again in smaller portions for the allotments of the people. When the division of the ground, the cities, and the allotments were thus fixed in adaptation to one another, so that there was no ground unoccupied, and none of the people left to wander about idle, economical arrangements were made about food ; and its proper business appointed for each season. Then the people had rest in their dwellings, did joyfully what they had to do, exhorted one another to labour, honoured their rulers, and loved their superiors. This having been secured, there ensued the institution of schools. Section IV. 1. The minister of Instruction defined and set forth the six ceremonial observances? :—to direct and control the nature of the people; clearly illustrated the seven lessons (of morality)? to stimulate their virtue ; inculcated uniformity in the eight objects of government’, to guard against all excess; taught the * I cannot translate Ti-t?. It was the name of a region (Williams says, ‘near the Koko-nor’), the people of which had a reputation for singing. ® See the last paragraph of these Regulations, at the end of next Section. * It has become the rule, apparently with all sinologists, to call the minister in the text here, Sze Tha, by the name of ‘The minister SECT. IV. THE ROYAL REGULATIONS. 231 sameness of the course (of duty) and virtue, to assimilate manners; nourished the aged, to secure the completion of filial piety ; showed pity to orphans and solitaries, to reach those who had been bereaved ; exalted men of talents and worth, to give honour to virtue ; and dealt summarily with the unworthy, to discountenance wickedness. 2. He commanded that, throughout the districts’, there should be marked and pointed out to him those who were disobedient to his lessons. (This having been done), the aged men were all assembled in the school’, and on a good day archery was practised and places were given according to merit. (At the same time) there was a feast, when places were given according to age. The Grand minister of Instruction® conducted thither the eminent scholars of the state and along with them superintended the business.
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.
1Without 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 various provisions (at a feast) did not go beyond the sacrificial victims killed; the private clothes were not superior to the robes of sacrifice ; the house and its apartments did not surpass the ancestral temple. r1. Anciently, the public fields were cultivated by the united labours of the farmers around them, from the produce of whose private fields nothing was levied. A rent was charged for the stances in the marketplaces, but wares were not taxed. Travellers were examined at the different passes, but no duties were levied from them. Into the forests and plains at the foot of mountains the people went without hindrance at the proper seasons. None of the produce was levied from the fields assigned to the younger sons of a family, nor from the holy fields. Only three days’ labour was required (by the state) from the people in the course of a year. Fields and residences in the hamlets, (when once assigned), could 1 The victims must all have been young animals; ‘to show,’ says Wang Thao, ‘that the sincerity of the worshipper is the chief thing in the view of Heaven.’ Q2 228 THE LI xf. BK. 111. not be sold. Ground set apart for graves could not be sought (for any other purpose)'. 12. The minister of Works with his (various) instruments measured the ground for the settlements of the people. About the hills and rivers, the oozy ground and the meres, he determined the periods of the four seasons. He measured the distances of one spot from another, and commenced his operations in employing the labour of the people. In all his employment of them, he imposed (only) the tasks of old men (on the able-bodied), and gave (to the old) the food-allowance of the able-bodied. 13. In all their settlements, the bodily capacities of the people are sure to be according to the sky and earthly influences, as cold or hot, dry or moist. Where the valleys are wide and the rivers large, the ground was differently laid out; andthe people born in them had different customs. Their temperaments,
2Where the valleys are wide and the rivers large, the ground was differently laid out; andthe people born in them had different customs. Their temperaments, 1 Compare Mencius III, i, 3, 6-9, et al.; II, i, 5, 2-4; Li, 3, 3, 4; III, i, 3, 15-17; with the notes. I give here also the note of P. Callery on the first sentence of this paragraph :—‘ Sous les trois premitres dynasties, époque éloignée od il y avait peu de terrains cultivés cans l’empire, le gouvernement concédait les terres incultes par carrés équilatéres ayant goo m4u, ou arpents, de superficie. Ces carrés, qu'on nommait Sing (FF), d’aprés leur analogie de tracé avec le caractére Sing, “a well,” étaient divisés en neuf carrés égaux de 100 m4u chacun, au moyen de deux lignes médianes que deux autres lignes coupaient A angle droit 4 des distances égales. II résultait de cette intersection de lignes une sorte de damier de trois cases de cété, ayant huit carrés sur la circonférence, et un carré au milieu. Les huit carrés du pourtour devenaient la propriété de huit colons; mais celui du centre était un champ de réserve dont la culture restait bien a la charge des huit voisins, mais dont les produits appartenaient 4 l’empereur.’ SECT. Ill. THE ROYAL REGULATIONS. 229 as hard or soft, light or grave, slow or rapid, were made uniform by different measures; their preferences as to flavours were differently harmonised ; their implements were differently made ; their clothes were differently fashioned, but always suitably. Their training was varied, without changing their customs; and the governmental arrangements were uniform, without changing the suitability (in each case). 14. The people of those five regions—the Middle states, and the Zung, f, (and other wild tribes round them)—had all their several natures, which they could not be made to alter. The tribes on the east were called {. They had their hair unbound, and tattooed their bodies. Some of them ate their food without its being cooked. Those on the south were called Man. They tattooed their foreheads, and had their feet turned in towards each other. Some of them (also) ate their food without its being cooked. Those on the west were called Zung. They had their hair unbound, and wore skins. Some of them did not eat grain-food. Those on the north were called Ti. They wore skins of animals and birds, and dwelt in caves. Some of them also did not eat grain-food. The people of the Middle states, and of those f, Man, Zung, and Ti, all had their dwellings, where theylived at ease; their flavours which they preferred; the clothes suitable for them; their proper implements for use; and their vessels which they prepared in abundance. In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers),—in the 230 THE Lf xt. BK. III.
3In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers),—in the 230 THE Lf xt. BK. III. east, called transmitters; in the south, representationists; in the west, Tt-tis'; and in the north, interpreters. 15. In settling the people, the ground was measured for the formation of towns, and then measured again in smaller portions for the allotments of the people. When the division of the ground, the cities, and the allotments were thus fixed in adaptation to one another, so that there was no ground unoccupied, and none of the people left to wander about idle, economical arrangements were made about food ; and its proper business appointed for each season. Then the people had rest in their dwellings, did joyfully what they had to do, exhorted one another to labour, honoured their rulers, and loved their superiors. This having been secured, there ensued the institution of schools. Section IV. 1. The minister of Instruction defined and set forth the six ceremonial observances? :—to direct and control the nature of the people; clearly illustrated the seven lessons (of morality)? to stimulate their virtue ; inculcated uniformity in the eight objects of government’, to guard against all excess; taught the * I cannot translate Ti-t?. It was the name of a region (Williams says, ‘near the Koko-nor’), the people of which had a reputation for singing. ® See the last paragraph of these Regulations, at the end of next Section. * It has become the rule, apparently with all sinologists, to call the minister in the text here, Sze Tha, by the name of ‘The minister SECT. IV. THE ROYAL REGULATIONS. 231 sameness of the course (of duty) and virtue, to assimilate manners; nourished the aged, to secure the completion of filial piety ; showed pity to orphans and solitaries, to reach those who had been bereaved ; exalted men of talents and worth, to give honour to virtue ; and dealt summarily with the unworthy, to discountenance wickedness. 2. He commanded that, throughout the districts’, there should be marked and pointed out to him those who were disobedient to his lessons. (This having been done), the aged men were all assembled in the school’, and on a good day archery was practised and places were given according to merit. (At the same time) there was a feast, when places were given according to age. The Grand minister of Instruction® conducted thither the eminent scholars of the state and along with them superintended the business.
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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