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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1250 THE Lf xf. BK. IV. 3. Its divine ruler is Th4i H4o, and the (attending) spirit is Kau-mang?. 4. Its creatures are the scaly”. 5. Its musical note is Xio, and its pitch-tube is the Thai 3hau. 6. Its number is eight‘; its taste is sour; its smell is rank. 1 Th4i H4o, ‘the Grandly Bright, is what is called ‘the dynastic designation’ of Ff-hsit and his line. By the time that the observances described in this Book had come into use, Fa-hst and other early personages had been deified (Tr), and were supposed to preside over the seasons of the year. To him as the earliest of them was assigned the presidency of the spring, and the element of wood, the phenomena of vegetation being then most striking. He was the ‘divine ruler’ of the spring, and sacrificed to in its months; and at the sacrifices there was associated with him, as assessor, an inferior personage called Kaumang (literally, ‘curling fronds and spikelets’), said to have been a son of Shao H§4o, another mythical sovereign, founder of the line of Xin Thien (4 FR FE). But Sh&o H4o was separated from Thai Hao by more than 1000 years. The association at these sacrifices in the spring months of two personages so distant in time from each other as FQ-hsf and Kau-mang, shows how slowly and irregularly the process of deification and these sacrifices had grown up. ® The character for which I have given ‘creatures’ is often translated by ‘insects;’ but fishes, having scales, must form a large portion of what are here intended. ‘The seven (zodiacal) constellations of the east,’ says Wi AA&ng, ‘make up the Azure Dragon, and hence all moving creatures that have scales belong to (the element of) wood.’ ’ Kio is the name of the third of the five musical notes of the Chinese scale, corresponding to our B (?); and Thai 3h4u is the name of one of the twelve tubes by which, from a very early date, music was regulated. The Thai 3h4u, or ‘Great Pipe,’ was the second of the tubes that give the ‘six upper musical accords.’ ‘ The ‘number’ of wood is three, which added to five, the SECT. I, PT. I. THE YUEH LING. 251 7. Its sacrifice is that at the door’, and of the parts of the victim the spleen has the foremost place’. 8. The east winds resolve the cold. Creatures that have been torpid during the winter begin to move. The fishes rise up to the ice. Otters sacrifice fish. The wild geese make their appearance’. 9. The son of Heaven occupies the apartment on the left of the XZing Yang (Fane); rides in the carriage with the phoenix (bells), drawn by the azure-dragon (horses), and carrying the green flag; wears the green ‘number’ of earth, gives eight, the ‘number’ of the months of spring ; but this, to me at least, is only a jargon.
21 This was one of the sacrifices of the house; see paragraph 6, page 116, and especially the seventh paragraph of Book XX. As the door is the place of exodus, it was the proper place for this sacrifice in the spring, when all the energies of nature begin to be displayed afresh. Among the five viscera,—the heart, the liver, the spleen, the lungs, and the kidneys,— the spleen corresponds to the element of earth, and therefore it was made prominent in this service, in the season when the earth seems to open its womb _ beneath the growing warmth of the year. * These are all phenomena of the spring. The third of them is differently expressed in Hwai-nan 3ze, the Taoist grandson of the founder of the Han dynasty (see Book V of his works), and in the Hsia Hsiéo Kang, showing that this text of the Lf AT was taken from Li Pf-wei, if the whole Book were not written by him. They read ff oa AB I, which Professor Douglas renders, ‘Fish mount (to the surface of) the water, bearing on their backs pieces of ice.’ But the meaning of the longer text is simply what I have given. Ying-t@ says, ‘ Fishes, during the intense cold of winter, lie close at the bottom of the water, attracted by the greater warmth of the earth; but, when the sun’s influence is felt, they rise and swim near to the ice.’ A oK =‘with their backs near to the ice.’ What is said about the otter is simply a superstitious misinterpretation of its habit of eating only a small part of its prey, and leaving the rest on the bank. The geese come from the south on the way to their quarters during the warmer season in the north. 252 THE Li xf. BK. IV. robes, and the (pieces of) green jade (on his cap and at his girdle pendant). He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the shooting forth (of plants)'. ' The Khing Yang (‘Green and Bright ’) was one of the principal divisions in the Hall of Distinction of Book XII. We must suppose that the sovereign went there (among other purposes) to give out the first day of the month, and did so in the apartment indicated, and in the style and robes and ornaments of the text, in the first month of spring. The ancient Shun, it is said, set the example of the carriage with bells, whose tinkling was supposed to resemble the notes of the lwan, a bird at which we can only guess, and which has been called the phoenix, and the argus pheasant. Horses above eight feet high were called dragon steeds. The predominating green colour suits the season and month; but what made wheat and mutton then peculiarly suitable for the royal mat, I do not know the fancies of Taoism sufficiently to be able to understand. In the plates to the Khien-lung edition of our classic, the following rude ground-plan of the structure is given to illustrate the various references to it in this Book :— JIN LL rs ‘qjuow yor | “quow WIT «| ‘quow ger Pe 3 é } =| JE wm ; 4 Ld F-| E SEASON OF 8 fa _ 8 THE CENTRE. & a ga} 3 4 g Ay fp z
3& a ga} 3 4 g Ay fp z & 6th month. 5th month. | 4th month. z _\ L AY 2. N\ 1s SECT. I. PT. 1. THE YUEH LING. 253 10. In this month there takes place the inauguration of spring. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, ‘On such and such a day is the inauguration of the spring. The energies of the season are fully seen in wood.’ On this the son of Heaven devotes himself to self-purification, and on the day he leads in person the three ducal ministers, his nine high ministers, the feudal princes (who are at court), and his Great officers, to meet the spring in the eastern suburb’; The building is made to consist of nine large apartments or halls ; three fronting the different points of the compass, and one in the centre; making nine in all. That in the centre was called ‘ The Grand Apartment of the Grand Fane ;’ south from it was ‘ The Ming Thang Grand Fane ;’ on the east ‘The KAing Yang Grand Fane ;’ on the west ‘The 3ung Yang Grand Fane;’ and on the north ‘ The Hsiian Thang Grand Fane.’ In the second month of the seasons, the king went the round of the Grand Fanes. The four corner apartments were divided into two each, each one being named from the Grand Fane on the left or right of which it was. Commencing with the half on the left of the Khing Yang Fane, the king made the circuit of all the others and of the Fanes, returning to the other half on the right of the Hsiian Thang Fane in the twelfth month. The Grand Apartment in the centre was devoted to the imaginary season of the centre, between the sixth and seventh months, or the end of summer and beginning of autumn. 1 We are not told what the ceremonies in the inauguration of the spring were. The phrase li Aun ( aH #) is the name of the first of the twenty-four terms into which the Chinese year is divided, dating now from the sun’s being in the fifteenth degree of Aquarius. Kang Hsiian thought that the meeting of the spring in the eastern suburb was by a sacrifice to the first of ‘the five planetary gods,’ corresponding to Jupiter, ‘the Azure Ti, called Ling-wei-jang’ (Fa 7 4i). But where he found that name, and what is its significance, is a mystery; and the whole doctrine 254 THE Lf xv. BK. IV. and on their return, he rewards them all in the court’. 11. He charges his assistants? to disseminate (lessons of) virtue, and harmonise the governmental orders, to give effect to the expressions of his satisfaction and bestow his favours; down to the millions of the people. Those expressions and gifts thereupon proceed, every one in proper (degree and direction).
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.
1250 THE Lf xf. BK. IV. 3. Its divine ruler is Th4i H4o, and the (attending) spirit is Kau-mang?. 4. Its creatures are the scaly”. 5. Its musical note is Xio, and its pitch-tube is the Thai 3hau. 6. Its number is eight‘; its taste is sour; its smell is rank. 1 Th4i H4o, ‘the Grandly Bright, is what is called ‘the dynastic designation’ of Ff-hsit and his line. By the time that the observances described in this Book had come into use, Fa-hst and other early personages had been deified (Tr), and were supposed to preside over the seasons of the year. To him as the earliest of them was assigned the presidency of the spring, and the element of wood, the phenomena of vegetation being then most striking. He was the ‘divine ruler’ of the spring, and sacrificed to in its months; and at the sacrifices there was associated with him, as assessor, an inferior personage called Kaumang (literally, ‘curling fronds and spikelets’), said to have been a son of Shao H§4o, another mythical sovereign, founder of the line of Xin Thien (4 FR FE). But Sh&o H4o was separated from Thai Hao by more than 1000 years. The association at these sacrifices in the spring months of two personages so distant in time from each other as FQ-hsf and Kau-mang, shows how slowly and irregularly the process of deification and these sacrifices had grown up. ® The character for which I have given ‘creatures’ is often translated by ‘insects;’ but fishes, having scales, must form a large portion of what are here intended. ‘The seven (zodiacal) constellations of the east,’ says Wi AA&ng, ‘make up the Azure Dragon, and hence all moving creatures that have scales belong to (the element of) wood.’ ’ Kio is the name of the third of the five musical notes of the Chinese scale, corresponding to our B (?); and Thai 3h4u is the name of one of the twelve tubes by which, from a very early date, music was regulated. The Thai 3h4u, or ‘Great Pipe,’ was the second of the tubes that give the ‘six upper musical accords.’ ‘ The ‘number’ of wood is three, which added to five, the SECT. I, PT. I. THE YUEH LING. 251 7. Its sacrifice is that at the door’, and of the parts of the victim the spleen has the foremost place’. 8. The east winds resolve the cold. Creatures that have been torpid during the winter begin to move. The fishes rise up to the ice. Otters sacrifice fish. The wild geese make their appearance’. 9. The son of Heaven occupies the apartment on the left of the XZing Yang (Fane); rides in the carriage with the phoenix (bells), drawn by the azure-dragon (horses), and carrying the green flag; wears the green ‘number’ of earth, gives eight, the ‘number’ of the months of spring ; but this, to me at least, is only a jargon.
21 This was one of the sacrifices of the house; see paragraph 6, page 116, and especially the seventh paragraph of Book XX. As the door is the place of exodus, it was the proper place for this sacrifice in the spring, when all the energies of nature begin to be displayed afresh. Among the five viscera,—the heart, the liver, the spleen, the lungs, and the kidneys,— the spleen corresponds to the element of earth, and therefore it was made prominent in this service, in the season when the earth seems to open its womb _ beneath the growing warmth of the year. * These are all phenomena of the spring. The third of them is differently expressed in Hwai-nan 3ze, the Taoist grandson of the founder of the Han dynasty (see Book V of his works), and in the Hsia Hsiéo Kang, showing that this text of the Lf AT was taken from Li Pf-wei, if the whole Book were not written by him. They read ff oa AB I, which Professor Douglas renders, ‘Fish mount (to the surface of) the water, bearing on their backs pieces of ice.’ But the meaning of the longer text is simply what I have given. Ying-t@ says, ‘ Fishes, during the intense cold of winter, lie close at the bottom of the water, attracted by the greater warmth of the earth; but, when the sun’s influence is felt, they rise and swim near to the ice.’ A oK =‘with their backs near to the ice.’ What is said about the otter is simply a superstitious misinterpretation of its habit of eating only a small part of its prey, and leaving the rest on the bank. The geese come from the south on the way to their quarters during the warmer season in the north. 252 THE Li xf. BK. IV. robes, and the (pieces of) green jade (on his cap and at his girdle pendant). He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the shooting forth (of plants)'. ' The Khing Yang (‘Green and Bright ’) was one of the principal divisions in the Hall of Distinction of Book XII. We must suppose that the sovereign went there (among other purposes) to give out the first day of the month, and did so in the apartment indicated, and in the style and robes and ornaments of the text, in the first month of spring. The ancient Shun, it is said, set the example of the carriage with bells, whose tinkling was supposed to resemble the notes of the lwan, a bird at which we can only guess, and which has been called the phoenix, and the argus pheasant. Horses above eight feet high were called dragon steeds. The predominating green colour suits the season and month; but what made wheat and mutton then peculiarly suitable for the royal mat, I do not know the fancies of Taoism sufficiently to be able to understand. In the plates to the Khien-lung edition of our classic, the following rude ground-plan of the structure is given to illustrate the various references to it in this Book :— JIN LL rs ‘qjuow yor | “quow WIT «| ‘quow ger Pe 3 é } =| JE wm ; 4 Ld F-| E SEASON OF 8 fa _ 8 THE CENTRE. & a ga} 3 4 g Ay fp z
3& a ga} 3 4 g Ay fp z & 6th month. 5th month. | 4th month. z _\ L AY 2. N\ 1s SECT. I. PT. 1. THE YUEH LING. 253 10. In this month there takes place the inauguration of spring. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, ‘On such and such a day is the inauguration of the spring. The energies of the season are fully seen in wood.’ On this the son of Heaven devotes himself to self-purification, and on the day he leads in person the three ducal ministers, his nine high ministers, the feudal princes (who are at court), and his Great officers, to meet the spring in the eastern suburb’; The building is made to consist of nine large apartments or halls ; three fronting the different points of the compass, and one in the centre; making nine in all. That in the centre was called ‘ The Grand Apartment of the Grand Fane ;’ south from it was ‘ The Ming Thang Grand Fane ;’ on the east ‘The KAing Yang Grand Fane ;’ on the west ‘The 3ung Yang Grand Fane;’ and on the north ‘ The Hsiian Thang Grand Fane.’ In the second month of the seasons, the king went the round of the Grand Fanes. The four corner apartments were divided into two each, each one being named from the Grand Fane on the left or right of which it was. Commencing with the half on the left of the Khing Yang Fane, the king made the circuit of all the others and of the Fanes, returning to the other half on the right of the Hsiian Thang Fane in the twelfth month. The Grand Apartment in the centre was devoted to the imaginary season of the centre, between the sixth and seventh months, or the end of summer and beginning of autumn. 1 We are not told what the ceremonies in the inauguration of the spring were. The phrase li Aun ( aH #) is the name of the first of the twenty-four terms into which the Chinese year is divided, dating now from the sun’s being in the fifteenth degree of Aquarius. Kang Hsiian thought that the meeting of the spring in the eastern suburb was by a sacrifice to the first of ‘the five planetary gods,’ corresponding to Jupiter, ‘the Azure Ti, called Ling-wei-jang’ (Fa 7 4i). But where he found that name, and what is its significance, is a mystery; and the whole doctrine 254 THE Lf xv. BK. IV. and on their return, he rewards them all in the court’. 11. He charges his assistants? to disseminate (lessons of) virtue, and harmonise the governmental orders, to give effect to the expressions of his satisfaction and bestow his favours; down to the millions of the people. Those expressions and gifts thereupon proceed, every one in proper (degree and direction).
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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