Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The text rendered by Callery, ‘les deux principes (yin et yang), is simply t& shf, ‘the grand numbers,’ the meaning of which I have endeavoured to bring out by the supplements in my version. The yin and yang are not mentioned in the text of the paragraph. ‘They are simply a binomial phrase for the course of nature, with special reference to the weather and its conditions, as regulated by the action of the sun on the earth in the course of the seasons. \ SECT. III. PT. III. THE YUEH LING. 291 rains would not fall ; plants and trees would blossom; and in the states there would be alarms. If those proper to summer were observed, there would be droughts in the states; insects would not retire to their burrows; and the five grains would begin to growagain. If those proper to winter were observed, calamities springing from (unseasonable) winds would be constantly arising ; the thunder now silent would be heard before its time; and plants and trees would die prematurely. Part ITI. 1. In the last month of autumn the sun is in Fang, the constellation culminating at dusk being Hsti!, and that culminating at dawn Lid. . 2. Its days are kang and hsin. Its divine ruler is Shao HAo, and the (attending) spirit is 30-shau. Its creatures are the hairy. Its musical note is Shang, and its pitch-tube is Wa Y1t*. 3. Its number is nine. Its taste is bitter. Its smell is rank. Its sacrifice is that at the gate; and of the parts of the victim the liver has the foremost place. 4. The wild geese come, (and abide) like guests®. * Fang comprehends 8, 8, s, p Scorpio. Hsii corresponds to 8 Aquarius; and Lift comprehends 8, «, ¢, 7, 8, p, o, @ Hydra. * Wa Yi, ‘the unwearied,’ is the tube giving the sixth upper musical accord. 5 The addition of guests here is a difficulty. It is said on the previous month that ‘the wild geese come;’ are these here the same as those, or are they others,—the younger birds, as some suppose, which had waited after the former, and still found it necessary to remain on their passage to recruit their strength? U2 292 THE Li xt. BK. IV. Small birds enter the great water and become mollusks’. Chrysanthemums show their yellow flowers. The 444i sacrifice larger animals, and kill (and devour) the smaller *. 5. The son of Heaven occupies the apartment on the right of the 3ung-4ang (Fane) ; rides in the war chariot, drawn by the white horses with black manes, and bearing the white flags; is dressed in the white robes, and wears the white jade. He eats hempseeds and dog’s flesh. The vessels which he uses are rectangular, cornered, and rather deep. 6. In this month the orders are renewed and
2He eats hempseeds and dog’s flesh. The vessels which he uses are rectangular, cornered, and rather deep. 6. In this month the orders are renewed and ’ Professor Douglas has made it more than probable that the ‘small birds’ here are sand-pipers. What is said about them, however, will not admit of his version, that they ‘ go into the sea or lakes for crustaceae.’ His ‘ crustaceae’ should be ‘ mollusks.’ According to all rules of Chinese composition, what he renders ‘for’ must be taken verbally,=‘to become.’ It is not merely the Chinese ‘commentators,’ who consider the sentence to mean, ‘ Sparrows go into the sea and become crustaceae (? mollusks) ;’ it is what the text says. It is indeed an absurd statement, but a translator is not responsible for that. The X/ien-lung editors observe that there is no mention here of the little birds being ‘ transformed,’ as in the paragraph about the ‘hawks’ on page 258, and hence they argue that we cannot understand the notice here metaphorically. They accept the fact (?). The marine Ko, which is mentioned here, as figured in the plates of the Pan 3hao Kang-m4, is the Calyptroida Trochita. ? Compare what is said about the otter, page 251. Professor Douglas argues that the 444i is the polecat. But this identification cannot yet be received as certain. The &24i is ‘dogfooted,’ ‘hunts in troops,’ and has ‘a voice like that of the dog.’ In Japanese plates it is not at all like ‘the polecat.’ An English naturalist, to whom I submitted a Japanese work illustrative of the Shih King, many years ago, has written over the 444i, ‘a wild dog or wolf.’ SECT. III, PT. II. THE YUEH LING. 293 strictly enjoined, charging the various officers (to see) that noble and mean all exert themselves in the work of ingathering, in harmony with the storing of heaven and earth. They must not allow anything to remain out in the fields. 7. Orders are also given to the chief minister, after the fruits of husbandry have all been gathered in, to take in hand the registers of the produce of the different grains (from all the country), and to store up the produce that has been gathered from the acres of God in the granary of the spirits; doing this with the utmost reverence and correctness. , 8. In this month the hoar-frost begins to fall; and all labours cease (for a season). g. Orders are given to the proper officers, saying, ‘The cold airs are all coming, and the people will not be able to endure them. Let all enter within their houses (for a time).’ to. On the first ting day orders are given to the chief Director of music to enter the college, and to practise (with his pupils) on the wind instruments. 11. In this month an announcement is made to the son of Heaven that the victims for the great sacrifice to God, and the autumnal sacrifice in the ancestral temple? are fit and ready.
311. In this month an announcement is made to the son of Heaven that the victims for the great sacrifice to God, and the autumnal sacrifice in the ancestral temple? are fit and ready. 1 «This, says Hsii Sze-jing (Ming dynasty), ‘is the great rule of making provision for the sustenance of men and for serving spiritual beings,—two things demanding the utmost inward reverence and outward reverential vigour.’ I suppose that the ‘spiritgranary’ contained the grain for all governmental sacrifices, as well as that gathered from ‘the acres of God,’ and to be used specially in sacrifices to Him. * This paragraph gives great trouble to the KAien-lung editors ; but we need not enter on their discussions. 294 THE Li xt. BK. IV. 12. The princes of the states are assembled, and orders given to the officers of the various districts (in the royal domain). They receive the first days of the months for the coming year?, and the laws for the taxation of the people by the princes, both light and heavy, and the amount of the regular contribution to the government, which is determined by the distance of the territories and the nature of their several productions. The object of this is to provide what is necessary for the suburban sacrifices and those in the ancestral temple. No private considerations are allowed to have place in this. ‘13. In this month the son of Heaven, by means of hunting, teaches how to use the five weapons of war, and the rules for the management of horses. 14- Orders are given to the charioteers and the seven (classes of) grooms? to see to the yoking of the several teams, to set up in the carriages the flags and various banners’, to assign the carriages according to the rank (of those who were to occupy them), and to arrange and set up the screens outside (the royal tent). The minister of Instruction, with his baton 1 This last month of autumn, the ninth from the first month of spring, was the last month of the year with the dynasty of 3hin, when it was high time to give out the calendar for the months of the next year. * The sovereign’s horses were divided into six classes, and every class had its own grooms, with one among them who had the superintendence of the rest. See a narrative in the 80 Awan, under the eighteenth year of duke KAing. * Two of these insignia are mentioned in the text ;—the 3ing, which was only a pennant, and the X4o, a large banner with a tortoise and serpent intertwined. No doubt the meaning is, ‘the various banners,’ SECT. Il. PT. HII. THE YUEH LING. 295 stuck in his girdle, addresses all before him with his face to the north. 15. Then the son of Heaven, in his martial ornaments, with his bow in one hand, and the arrows under the armpit of the other, proceeds to hunt. (Finally), he gives orders to the superintendent of Sacrifices, to offer some of the captured game to (the spirits of) the four quarters.
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.
1The text rendered by Callery, ‘les deux principes (yin et yang), is simply t& shf, ‘the grand numbers,’ the meaning of which I have endeavoured to bring out by the supplements in my version. The yin and yang are not mentioned in the text of the paragraph. ‘They are simply a binomial phrase for the course of nature, with special reference to the weather and its conditions, as regulated by the action of the sun on the earth in the course of the seasons. \ SECT. III. PT. III. THE YUEH LING. 291 rains would not fall ; plants and trees would blossom; and in the states there would be alarms. If those proper to summer were observed, there would be droughts in the states; insects would not retire to their burrows; and the five grains would begin to growagain. If those proper to winter were observed, calamities springing from (unseasonable) winds would be constantly arising ; the thunder now silent would be heard before its time; and plants and trees would die prematurely. Part ITI. 1. In the last month of autumn the sun is in Fang, the constellation culminating at dusk being Hsti!, and that culminating at dawn Lid. . 2. Its days are kang and hsin. Its divine ruler is Shao HAo, and the (attending) spirit is 30-shau. Its creatures are the hairy. Its musical note is Shang, and its pitch-tube is Wa Y1t*. 3. Its number is nine. Its taste is bitter. Its smell is rank. Its sacrifice is that at the gate; and of the parts of the victim the liver has the foremost place. 4. The wild geese come, (and abide) like guests®. * Fang comprehends 8, 8, s, p Scorpio. Hsii corresponds to 8 Aquarius; and Lift comprehends 8, «, ¢, 7, 8, p, o, @ Hydra. * Wa Yi, ‘the unwearied,’ is the tube giving the sixth upper musical accord. 5 The addition of guests here is a difficulty. It is said on the previous month that ‘the wild geese come;’ are these here the same as those, or are they others,—the younger birds, as some suppose, which had waited after the former, and still found it necessary to remain on their passage to recruit their strength? U2 292 THE Li xt. BK. IV. Small birds enter the great water and become mollusks’. Chrysanthemums show their yellow flowers. The 444i sacrifice larger animals, and kill (and devour) the smaller *. 5. The son of Heaven occupies the apartment on the right of the 3ung-4ang (Fane) ; rides in the war chariot, drawn by the white horses with black manes, and bearing the white flags; is dressed in the white robes, and wears the white jade. He eats hempseeds and dog’s flesh. The vessels which he uses are rectangular, cornered, and rather deep. 6. In this month the orders are renewed and
2He eats hempseeds and dog’s flesh. The vessels which he uses are rectangular, cornered, and rather deep. 6. In this month the orders are renewed and ’ Professor Douglas has made it more than probable that the ‘small birds’ here are sand-pipers. What is said about them, however, will not admit of his version, that they ‘ go into the sea or lakes for crustaceae.’ His ‘ crustaceae’ should be ‘ mollusks.’ According to all rules of Chinese composition, what he renders ‘for’ must be taken verbally,=‘to become.’ It is not merely the Chinese ‘commentators,’ who consider the sentence to mean, ‘ Sparrows go into the sea and become crustaceae (? mollusks) ;’ it is what the text says. It is indeed an absurd statement, but a translator is not responsible for that. The X/ien-lung editors observe that there is no mention here of the little birds being ‘ transformed,’ as in the paragraph about the ‘hawks’ on page 258, and hence they argue that we cannot understand the notice here metaphorically. They accept the fact (?). The marine Ko, which is mentioned here, as figured in the plates of the Pan 3hao Kang-m4, is the Calyptroida Trochita. ? Compare what is said about the otter, page 251. Professor Douglas argues that the 444i is the polecat. But this identification cannot yet be received as certain. The &24i is ‘dogfooted,’ ‘hunts in troops,’ and has ‘a voice like that of the dog.’ In Japanese plates it is not at all like ‘the polecat.’ An English naturalist, to whom I submitted a Japanese work illustrative of the Shih King, many years ago, has written over the 444i, ‘a wild dog or wolf.’ SECT. III, PT. II. THE YUEH LING. 293 strictly enjoined, charging the various officers (to see) that noble and mean all exert themselves in the work of ingathering, in harmony with the storing of heaven and earth. They must not allow anything to remain out in the fields. 7. Orders are also given to the chief minister, after the fruits of husbandry have all been gathered in, to take in hand the registers of the produce of the different grains (from all the country), and to store up the produce that has been gathered from the acres of God in the granary of the spirits; doing this with the utmost reverence and correctness. , 8. In this month the hoar-frost begins to fall; and all labours cease (for a season). g. Orders are given to the proper officers, saying, ‘The cold airs are all coming, and the people will not be able to endure them. Let all enter within their houses (for a time).’ to. On the first ting day orders are given to the chief Director of music to enter the college, and to practise (with his pupils) on the wind instruments. 11. In this month an announcement is made to the son of Heaven that the victims for the great sacrifice to God, and the autumnal sacrifice in the ancestral temple? are fit and ready.
311. In this month an announcement is made to the son of Heaven that the victims for the great sacrifice to God, and the autumnal sacrifice in the ancestral temple? are fit and ready. 1 «This, says Hsii Sze-jing (Ming dynasty), ‘is the great rule of making provision for the sustenance of men and for serving spiritual beings,—two things demanding the utmost inward reverence and outward reverential vigour.’ I suppose that the ‘spiritgranary’ contained the grain for all governmental sacrifices, as well as that gathered from ‘the acres of God,’ and to be used specially in sacrifices to Him. * This paragraph gives great trouble to the KAien-lung editors ; but we need not enter on their discussions. 294 THE Li xt. BK. IV. 12. The princes of the states are assembled, and orders given to the officers of the various districts (in the royal domain). They receive the first days of the months for the coming year?, and the laws for the taxation of the people by the princes, both light and heavy, and the amount of the regular contribution to the government, which is determined by the distance of the territories and the nature of their several productions. The object of this is to provide what is necessary for the suburban sacrifices and those in the ancestral temple. No private considerations are allowed to have place in this. ‘13. In this month the son of Heaven, by means of hunting, teaches how to use the five weapons of war, and the rules for the management of horses. 14- Orders are given to the charioteers and the seven (classes of) grooms? to see to the yoking of the several teams, to set up in the carriages the flags and various banners’, to assign the carriages according to the rank (of those who were to occupy them), and to arrange and set up the screens outside (the royal tent). The minister of Instruction, with his baton 1 This last month of autumn, the ninth from the first month of spring, was the last month of the year with the dynasty of 3hin, when it was high time to give out the calendar for the months of the next year. * The sovereign’s horses were divided into six classes, and every class had its own grooms, with one among them who had the superintendence of the rest. See a narrative in the 80 Awan, under the eighteenth year of duke KAing. * Two of these insignia are mentioned in the text ;—the 3ing, which was only a pennant, and the X4o, a large banner with a tortoise and serpent intertwined. No doubt the meaning is, ‘the various banners,’ SECT. Il. PT. HII. THE YUEH LING. 295 stuck in his girdle, addresses all before him with his face to the north. 15. Then the son of Heaven, in his martial ornaments, with his bow in one hand, and the arrows under the armpit of the other, proceeds to hunt. (Finally), he gives orders to the superintendent of Sacrifices, to offer some of the captured game to (the spirits of) the four quarters.
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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