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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In China and elsewhere the li have become, in the usages of society in its various relationships, matters of course, forms without the ‘Eng. Jip onan, 2% (en, Wy (4). * Mencius, I, i, 6; VI, i, 6. 7. CH. It. INTRODUCTION. II spirit, and hence we cannot always translate the character by the same term. It would be easy to add to the number of words, more or less synonymous, in French or English or any other Aryan language, which Callery has heaped together in the following passage :—‘ Autant que possible, jai traduit Li par le mot Rite, dont le sens est susceptible a une grande étendue ; mais il faut convenir que, suivant les circonstances ot il est employé, il peut signifier—Cérémonial, Cérémonies, Pratiques cérémoniales, L’étiquette, Politesse, Urbanité, Courtoisie, Honnéteté, Bonnes maniéres, Egards, Bonne éducation, Bienséance, Les formes, Les convenances, Savoir-vivre, Décorum, Décence, Dignité personnelle, Moralité de conduite, Ordre Social, Devoirs de Société, Lois Sociales, Devoirs, Droit, Morale, Lois hiérarchiques, Offrande, Usages, Coutumes!.’ I have made little use in my translation of the word Rite or Rites, which Callery says he had endeavoured to adhere to as much as possible, but I do not think I have allowed myself so much liberty in other terms in my English as he has done in his French. For the symbol in the title I have said ‘Rules of Propriety or Ceremonial Usages,’ 2. The meaning of the title—Li Ki—need not take us so long. There is no occasion to say more on the signi- Translation of ficance of Li; the other character, Ki, should thetitle, have a plural force given to it. What unity . belongs to the Books composing it arises from their being all, more or less, occupied with the subject of Li. Each one, or at least each group, is complete in itself. Each is a Ai; taken together, they are so many Kis. Only into the separate titles of seven of them, the 13th, 16th, 17th, 18th, 19th, 27th, and 29th, does the name of Ai enter. That character is the symbol for ‘the recording of things one by one,’ and is often exchanged for another Xi%, in which the classifying element is sze, the symbol for ‘a packet of cocoons,’ the compound denoting the unwinding 1 Jntroduction, p. 16. _ ? The classifier of A’? in the title is 3 (yen), the symbol of words ; that of this At (ff) is H (sze). 14 THE Lf gf. CH. II. Poccident, le besoin impérieux de sonder les mystéres du monde invisible.’ The number of the Xi that are devoted to the subject of the mourning rites shows how great was the regard of the people for the departed members of their families. The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect.
2The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect. As to the philosophical and moral ideas which abound in the work, they are, as Callery says, ‘in general, sound and profound.’ The way in which they are presented is not unfrequently eccentric, and hedged about with absurd speculations on the course of material nature, but a prolonged study of the most difficult passages will generally bring to light what Chinese scholars call a tdo-li, a ground of reason or analogy, which interests and satisfies the mind. 4. The position that came gradually to be accorded to the Li Ki as one of ‘The Five King,’ par excellence, The Lt Xtas WS a tribute to its intrinsic merit. It did one of the Five not, like the Kau Li, treat of matters pecu- King. liar to one dynasty, but of matters important in all time; nor like the f Lt, of usages belonging to one or more of the official classes, but of those that concerned all men. The category of ‘Five King’ was formed early, but the ‘Three Rituals’ were comprehended in it as of equal value, and formed one subdivision of it. So it was early in the Thang dynasty when the collection of ‘The Thirteen King’ was issued ; but ere the close of that dynasty our classic had made good its eminence over the other two Rituals. In the 29th chapter of the Monographs of Thang, page 17, it is said, ‘To the charge of each of the Five King two Great Scholars were appointed. The Yi of Kau, the Shang Shd, the Shih of M4o, the X4un KAid, and the Li Xi are the Five King.’ CH. IIT, BK. 1. INTRODUCTION. ‘15 CHAPTER III. BRIEF NOTICES OF THE DIFFERENT BOOKS WHICH MAKE UP THE COLLECTION. Book I. Kat Lt. This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively.
3This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively. The name K4ii Li is taken from the first two characters in the first paragraph, and the first sentence, ‘The KAii Li says,’ extends over all that follows to the end of the Book. P. Callery, indeed, puts only the first paragraph within inverted commas, as if it alone were from the KAii Lt, and the rest of the Book were by a different hand. He translates the title by ‘Rites Divers,’ and to his first sentence, ‘Le Recueil des rites divers dit, appends the following note :—‘ This work, that for a very long time has been lost, was, so far as appears, one of those collections of proverbs and maxims with which philosophy has commenced among nearly all peoples. Although the author does not say so, it is probable that this chapter and the next contain an analysis of that ancient collection, for the great unconnectedness which we find in it agrees well with the variety indicated by the title AAi Li.” My own inference from the text, however, is what I have stated above, that the Book is a transcript of the KAii L1, and not merely a condensation of its contents, or a redaction of them by a different author. It is not easy to translate the title satisfactorily. According to Kang Hsiian (or King Khang-A/ang), the earliest of all the great commentators on the Li Ki, ‘The Book is named KAii Li, because it contains matters relating to all the five ceremonial categories. What is’ said in it about sacrifices belongs to the “ auspicious ceremonies ;” 16 THE Lf xt. CH. IT. about the rites of mourning, and the loss or abandonment of one’s state, to the “ inauspicious ;” about the payment of tributory dues and appearances at the royal court, to “the rites of hospitality ;” about weapons, chariots, and banners, “to those of war;” and about serving elders, reverencing ‘the aged, giving offerings or presents, and the marriage of daughters, to the “ festive ceremonies.”’ On this view the title would mean ‘ Rules belonging to the different classes of ceremonies,’ or, more concisely, the ‘Rites Divers’ of Callery; and Mr. Wylie has called the Book ‘The Universal Ritual.’
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 China and elsewhere the li have become, in the usages of society in its various relationships, matters of course, forms without the ‘Eng. Jip onan, 2% (en, Wy (4). * Mencius, I, i, 6; VI, i, 6. 7. CH. It. INTRODUCTION. II spirit, and hence we cannot always translate the character by the same term. It would be easy to add to the number of words, more or less synonymous, in French or English or any other Aryan language, which Callery has heaped together in the following passage :—‘ Autant que possible, jai traduit Li par le mot Rite, dont le sens est susceptible a une grande étendue ; mais il faut convenir que, suivant les circonstances ot il est employé, il peut signifier—Cérémonial, Cérémonies, Pratiques cérémoniales, L’étiquette, Politesse, Urbanité, Courtoisie, Honnéteté, Bonnes maniéres, Egards, Bonne éducation, Bienséance, Les formes, Les convenances, Savoir-vivre, Décorum, Décence, Dignité personnelle, Moralité de conduite, Ordre Social, Devoirs de Société, Lois Sociales, Devoirs, Droit, Morale, Lois hiérarchiques, Offrande, Usages, Coutumes!.’ I have made little use in my translation of the word Rite or Rites, which Callery says he had endeavoured to adhere to as much as possible, but I do not think I have allowed myself so much liberty in other terms in my English as he has done in his French. For the symbol in the title I have said ‘Rules of Propriety or Ceremonial Usages,’ 2. The meaning of the title—Li Ki—need not take us so long. There is no occasion to say more on the signi- Translation of ficance of Li; the other character, Ki, should thetitle, have a plural force given to it. What unity . belongs to the Books composing it arises from their being all, more or less, occupied with the subject of Li. Each one, or at least each group, is complete in itself. Each is a Ai; taken together, they are so many Kis. Only into the separate titles of seven of them, the 13th, 16th, 17th, 18th, 19th, 27th, and 29th, does the name of Ai enter. That character is the symbol for ‘the recording of things one by one,’ and is often exchanged for another Xi%, in which the classifying element is sze, the symbol for ‘a packet of cocoons,’ the compound denoting the unwinding 1 Jntroduction, p. 16. _ ? The classifier of A’? in the title is 3 (yen), the symbol of words ; that of this At (ff) is H (sze). 14 THE Lf gf. CH. II. Poccident, le besoin impérieux de sonder les mystéres du monde invisible.’ The number of the Xi that are devoted to the subject of the mourning rites shows how great was the regard of the people for the departed members of their families. The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect.
2The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect. As to the philosophical and moral ideas which abound in the work, they are, as Callery says, ‘in general, sound and profound.’ The way in which they are presented is not unfrequently eccentric, and hedged about with absurd speculations on the course of material nature, but a prolonged study of the most difficult passages will generally bring to light what Chinese scholars call a tdo-li, a ground of reason or analogy, which interests and satisfies the mind. 4. The position that came gradually to be accorded to the Li Ki as one of ‘The Five King,’ par excellence, The Lt Xtas WS a tribute to its intrinsic merit. It did one of the Five not, like the Kau Li, treat of matters pecu- King. liar to one dynasty, but of matters important in all time; nor like the f Lt, of usages belonging to one or more of the official classes, but of those that concerned all men. The category of ‘Five King’ was formed early, but the ‘Three Rituals’ were comprehended in it as of equal value, and formed one subdivision of it. So it was early in the Thang dynasty when the collection of ‘The Thirteen King’ was issued ; but ere the close of that dynasty our classic had made good its eminence over the other two Rituals. In the 29th chapter of the Monographs of Thang, page 17, it is said, ‘To the charge of each of the Five King two Great Scholars were appointed. The Yi of Kau, the Shang Shd, the Shih of M4o, the X4un KAid, and the Li Xi are the Five King.’ CH. IIT, BK. 1. INTRODUCTION. ‘15 CHAPTER III. BRIEF NOTICES OF THE DIFFERENT BOOKS WHICH MAKE UP THE COLLECTION. Book I. Kat Lt. This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively.
3This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively. The name K4ii Li is taken from the first two characters in the first paragraph, and the first sentence, ‘The KAii Li says,’ extends over all that follows to the end of the Book. P. Callery, indeed, puts only the first paragraph within inverted commas, as if it alone were from the KAii Lt, and the rest of the Book were by a different hand. He translates the title by ‘Rites Divers,’ and to his first sentence, ‘Le Recueil des rites divers dit, appends the following note :—‘ This work, that for a very long time has been lost, was, so far as appears, one of those collections of proverbs and maxims with which philosophy has commenced among nearly all peoples. Although the author does not say so, it is probable that this chapter and the next contain an analysis of that ancient collection, for the great unconnectedness which we find in it agrees well with the variety indicated by the title AAi Li.” My own inference from the text, however, is what I have stated above, that the Book is a transcript of the KAii L1, and not merely a condensation of its contents, or a redaction of them by a different author. It is not easy to translate the title satisfactorily. According to Kang Hsiian (or King Khang-A/ang), the earliest of all the great commentators on the Li Ki, ‘The Book is named KAii Li, because it contains matters relating to all the five ceremonial categories. What is’ said in it about sacrifices belongs to the “ auspicious ceremonies ;” 16 THE Lf xt. CH. IT. about the rites of mourning, and the loss or abandonment of one’s state, to the “ inauspicious ;” about the payment of tributory dues and appearances at the royal court, to “the rites of hospitality ;” about weapons, chariots, and banners, “to those of war;” and about serving elders, reverencing ‘the aged, giving offerings or presents, and the marriage of daughters, to the “ festive ceremonies.”’ On this view the title would mean ‘ Rules belonging to the different classes of ceremonies,’ or, more concisely, the ‘Rites Divers’ of Callery; and Mr. Wylie has called the Book ‘The Universal Ritual.’
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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