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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Wylie has called the Book ‘The Universal Ritual.’ But this rendering of the title does not suit the proper force of the character Kii, which is the symbol of ‘being bent or crooked,’ and is used, with substantival meaning, for what is small and appears irregularly. Mention is made in Book XXVIII, ii, 23, of ‘him who cultivates the shoots of goodness in his nature,’ those ‘shoots’ being expressed by this character KAii; and in a note on the passage there I have quoted the words of the commentator Pai Lii:—‘ Put a stone ona bamboo shoot, or where the shoot would show itself, and it will travel round the stone, and come out crooked|y at its side.” Thus Khii is employed for what is exhibited partially or in a small degree. Even Kang Hsiian on that passage explains it by ‘very small matters ;’ and the two ablest in my opinion of all the Chinese critics and commentators, AQ Hsi and Wa KAang (of the Yiian dynasty, A.D. 1249-1333), take our title to mean ‘The minuter forms and smaller points of ceremony.’ P. Zottoli is not to be blamed for following them, and styling the Book—‘ Minutiores Ritus.’ Still even this does not satisfy nry own mind. Great rites are mentioned in the treatise as well as small ones. Principles of ceremony are enunciated as well as details. The contents are marked indeed by the ‘ unconnectedness’ which Callery mentions ; but a translator cannot help that. The Book may not be as to method all that we could wish, but we must make the best we can of it as it stands; and I have ventured to call it ‘A Summary of the Rules of Ceremony.’ It - occupies very properly the place at the beginning of the BK. IT. INTRODUCTION. 17 collection, and is a good introduction to the treatises that follow. . Among the Lt books in Lift Hsin’s Catalogue of th Imperial Library of Han,. is a Treatise in nine .chapters (phien), compiled by Hau 3hang, and called KZi Thai Ki, or ‘ Record made in the KAii Tower.’ The Kihii Tower was the name of an educational building, where scholars met in the time of the emperor Hsiian to discuss questions about ceremonies and other matters connected with the ancient literature, and Hau 3hang (mentioned in the preceding chapter) kept a record of their proceedings. I should like to think that our K4ii Lt is a portion of that XAii Thaj Ki, and am sorry not to be able to adduce Chinese authorities who take the same view. It would relieve us of the difficulty of accounting for the use of Khii in the title. Book II. THAN KUNG. The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of LQ. Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of LQ; but nothing more is known of him.
2Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of LQ; but nothing more is known of him. The Than Kung, like the KAii Li, is divided into two Books, which appear in this translation as two Sections of one Book. Each Section is subdivided into three Parts. The whole is chiefly occupied with the observances of the mourning rites. It is valuable because of the information which it gives about them, and the views prevailing at the time on the subject of death. It contains also many historical incidents about Confucius and others, which we are glad to possess. .Some of the commentators, and especially the Khien-lung editors, reject many of them [27] c 18 THE Li xt. CH. 11. as legendary and fabulous. The whole Book is reduced to very small compass in the expurgated editions of the Li At. Weare glad, however, to have the incidents such as they.are. Who would not be sorry to want the account of Confucius’ death, which is given in I, ii, 20? We seem, moreover, to understand him better from accounts which the Book contains of his intercourse with his disciples, and of their mourning for him. 3ze-yQ}, an eminent member of his school, appears in the first paragraph much to his credit, and similarly afterwards on several occasions; and this has made the K/ienlung editors throw out the suggestion that the Book was compiled by his disciples. It may have been so. Book III. Wanc AIH. According to LQ Kih (died A. D. 192)%, the Wang Xih, or ‘Royal Regulations,’ was made by the Great Scholars of the time of the emperor W4n (B.C. 179-157), on the requisition of that sovereign’. It professes to give the regulations of the early kings on the classes of the feudal nobles and officers and their emoluments, on their sactrifices, and their care for the aged. The emperor ordered it to be compiled after the death of Xia f, a Great scholar and highly esteemed by the sovereign, which event must have taken place about B.C. 170, when Kid was only thirty-three. The Book is said to have contained, when it first appeared, an account of the royal progresses and of the altars and ceremonies of investiture, of which we do not now find any trace. Parts of it are taken from Mencius, from the Sh, and from the Commentaries of Kung-yang and 30 on the Kun Kid; other parts again are not easily reconciled with those authorities. * See the 54th Book of the Biographies in the History of the Second Han Dynasty. * In B.c. 164. See the Mirror of History on that year. BK. III. INTRODUCTION. 19
3* See the 54th Book of the Biographies in the History of the Second Han Dynasty. * In B.c. 164. See the Mirror of History on that year. BK. III. INTRODUCTION. 19 The Kéien-lung editors deliver their judgment on it to the following effect: When it was made, the f Li must have appeared, but not the K4u Li. Hence the Banquet and Missions appear among the ‘ Six Subjects of Teaching,’ and no mention is made of the minister of Religion, as one of the six great ministers, nor is anything said of the minister of War’s management of the army. On a general view of it, many subjects are evidently based on Mencius, and whole paragraphs are borrowed from him. Nothing is said of the peculiar position of the son of Heaven, because in the Han dynasty, succeeding immediately to that of KAin, the emperor was to be distinguished from, and not named along with, the feudal princes. In what is said about the reports of the Income and fixing the Expenditure, only the Grand ministers of Instruction, War, and Works are mentioned, because these were the three ducal ministers of the Han dynasty, and the ancient arrangements were represented so as to suit what had come into existence. That nothing is said about altars and investitures arose from W4n’s having disregarded in that matter the advice of Hsin-yiian Phing'. It only shows how much the information of the compilers exceeded that of Shd-sun Thung* and Sze-ma Hsiang-s0*. The Book was received into the collection of the Li K%, because it was made at no great distance from antiquity. It is foolish in later scholars to weigh and measure every paragraph of it by its agreement or disagreement with Mencius and the X 4u Li. This account of the Wang Xih must commend itself to unprejudiced readers. To myself, the most interesting thing in the Book is the information to be gathered from it about the existence of schools in the earliest times. We see at the very commencement of history in China a , or +H Bp. A TAoistic charlatan, honoured and followed for a few years by the emperor Wn ; put to death in B. c. 163. , Fl B53 si. A scholar of Xin; was a counsellor afterwards of the first and second emperors of Han. ‘ , Bi] 5 y 3 An. An officer and author. Died B.c. 126. C2 20 THE Lf xt. CH. IIT. rudimentary education, out of which has come by gradual development the system of examinations of the present day. Book IV. YWEH LING. The Yiieh Ling, or ‘Proceedings of Government in the different Months,’ appears in the KAien-lung edition of the Li At in six Sections; but it has seemed to me more in harmony with the nature of the Book and more useful for the student to arrange it in four Sections, and each Section in three Parts, a Section thus comprehending a season of the year, and every month having a part to itself. There is also a short supplementary Section in the middle of the year, at the end of the sixth month, rendered necessary by the TAoist lines on which the different portions are put together.
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.
1Wylie has called the Book ‘The Universal Ritual.’ But this rendering of the title does not suit the proper force of the character Kii, which is the symbol of ‘being bent or crooked,’ and is used, with substantival meaning, for what is small and appears irregularly. Mention is made in Book XXVIII, ii, 23, of ‘him who cultivates the shoots of goodness in his nature,’ those ‘shoots’ being expressed by this character KAii; and in a note on the passage there I have quoted the words of the commentator Pai Lii:—‘ Put a stone ona bamboo shoot, or where the shoot would show itself, and it will travel round the stone, and come out crooked|y at its side.” Thus Khii is employed for what is exhibited partially or in a small degree. Even Kang Hsiian on that passage explains it by ‘very small matters ;’ and the two ablest in my opinion of all the Chinese critics and commentators, AQ Hsi and Wa KAang (of the Yiian dynasty, A.D. 1249-1333), take our title to mean ‘The minuter forms and smaller points of ceremony.’ P. Zottoli is not to be blamed for following them, and styling the Book—‘ Minutiores Ritus.’ Still even this does not satisfy nry own mind. Great rites are mentioned in the treatise as well as small ones. Principles of ceremony are enunciated as well as details. The contents are marked indeed by the ‘ unconnectedness’ which Callery mentions ; but a translator cannot help that. The Book may not be as to method all that we could wish, but we must make the best we can of it as it stands; and I have ventured to call it ‘A Summary of the Rules of Ceremony.’ It - occupies very properly the place at the beginning of the BK. IT. INTRODUCTION. 17 collection, and is a good introduction to the treatises that follow. . Among the Lt books in Lift Hsin’s Catalogue of th Imperial Library of Han,. is a Treatise in nine .chapters (phien), compiled by Hau 3hang, and called KZi Thai Ki, or ‘ Record made in the KAii Tower.’ The Kihii Tower was the name of an educational building, where scholars met in the time of the emperor Hsiian to discuss questions about ceremonies and other matters connected with the ancient literature, and Hau 3hang (mentioned in the preceding chapter) kept a record of their proceedings. I should like to think that our K4ii Lt is a portion of that XAii Thaj Ki, and am sorry not to be able to adduce Chinese authorities who take the same view. It would relieve us of the difficulty of accounting for the use of Khii in the title. Book II. THAN KUNG. The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of LQ. Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of LQ; but nothing more is known of him.
2Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of LQ; but nothing more is known of him. The Than Kung, like the KAii Li, is divided into two Books, which appear in this translation as two Sections of one Book. Each Section is subdivided into three Parts. The whole is chiefly occupied with the observances of the mourning rites. It is valuable because of the information which it gives about them, and the views prevailing at the time on the subject of death. It contains also many historical incidents about Confucius and others, which we are glad to possess. .Some of the commentators, and especially the Khien-lung editors, reject many of them [27] c 18 THE Li xt. CH. 11. as legendary and fabulous. The whole Book is reduced to very small compass in the expurgated editions of the Li At. Weare glad, however, to have the incidents such as they.are. Who would not be sorry to want the account of Confucius’ death, which is given in I, ii, 20? We seem, moreover, to understand him better from accounts which the Book contains of his intercourse with his disciples, and of their mourning for him. 3ze-yQ}, an eminent member of his school, appears in the first paragraph much to his credit, and similarly afterwards on several occasions; and this has made the K/ienlung editors throw out the suggestion that the Book was compiled by his disciples. It may have been so. Book III. Wanc AIH. According to LQ Kih (died A. D. 192)%, the Wang Xih, or ‘Royal Regulations,’ was made by the Great Scholars of the time of the emperor W4n (B.C. 179-157), on the requisition of that sovereign’. It professes to give the regulations of the early kings on the classes of the feudal nobles and officers and their emoluments, on their sactrifices, and their care for the aged. The emperor ordered it to be compiled after the death of Xia f, a Great scholar and highly esteemed by the sovereign, which event must have taken place about B.C. 170, when Kid was only thirty-three. The Book is said to have contained, when it first appeared, an account of the royal progresses and of the altars and ceremonies of investiture, of which we do not now find any trace. Parts of it are taken from Mencius, from the Sh, and from the Commentaries of Kung-yang and 30 on the Kun Kid; other parts again are not easily reconciled with those authorities. * See the 54th Book of the Biographies in the History of the Second Han Dynasty. * In B.c. 164. See the Mirror of History on that year. BK. III. INTRODUCTION. 19
3* See the 54th Book of the Biographies in the History of the Second Han Dynasty. * In B.c. 164. See the Mirror of History on that year. BK. III. INTRODUCTION. 19 The Kéien-lung editors deliver their judgment on it to the following effect: When it was made, the f Li must have appeared, but not the K4u Li. Hence the Banquet and Missions appear among the ‘ Six Subjects of Teaching,’ and no mention is made of the minister of Religion, as one of the six great ministers, nor is anything said of the minister of War’s management of the army. On a general view of it, many subjects are evidently based on Mencius, and whole paragraphs are borrowed from him. Nothing is said of the peculiar position of the son of Heaven, because in the Han dynasty, succeeding immediately to that of KAin, the emperor was to be distinguished from, and not named along with, the feudal princes. In what is said about the reports of the Income and fixing the Expenditure, only the Grand ministers of Instruction, War, and Works are mentioned, because these were the three ducal ministers of the Han dynasty, and the ancient arrangements were represented so as to suit what had come into existence. That nothing is said about altars and investitures arose from W4n’s having disregarded in that matter the advice of Hsin-yiian Phing'. It only shows how much the information of the compilers exceeded that of Shd-sun Thung* and Sze-ma Hsiang-s0*. The Book was received into the collection of the Li K%, because it was made at no great distance from antiquity. It is foolish in later scholars to weigh and measure every paragraph of it by its agreement or disagreement with Mencius and the X 4u Li. This account of the Wang Xih must commend itself to unprejudiced readers. To myself, the most interesting thing in the Book is the information to be gathered from it about the existence of schools in the earliest times. We see at the very commencement of history in China a , or +H Bp. A TAoistic charlatan, honoured and followed for a few years by the emperor Wn ; put to death in B. c. 163. , Fl B53 si. A scholar of Xin; was a counsellor afterwards of the first and second emperors of Han. ‘ , Bi] 5 y 3 An. An officer and author. Died B.c. 126. C2 20 THE Lf xt. CH. IIT. rudimentary education, out of which has come by gradual development the system of examinations of the present day. Book IV. YWEH LING. The Yiieh Ling, or ‘Proceedings of Government in the different Months,’ appears in the KAien-lung edition of the Li At in six Sections; but it has seemed to me more in harmony with the nature of the Book and more useful for the student to arrange it in four Sections, and each Section in three Parts, a Section thus comprehending a season of the year, and every month having a part to itself. There is also a short supplementary Section in the middle of the year, at the end of the sixth month, rendered necessary by the TAoist lines on which the different portions are put together.
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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