Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In autumn they learned ceremonies,—being instructed by the masters of ceremonies. In winter they read the book of History,—being instructed by the guardians of it. Ceremonies were taught in the Hall of the Blind ; the book in the upper school. ’ The names of these different schools are also very perplexing ; and I here give a note about them by Lift XAang of our eleventh century. ‘Under the Xau dynasty they had its own schools and those of the three former dynasties; four buildings, all erected in proximity to one another. Most in the centre was the Pf Yung of Xu itself. On the north of it was the school of Shun (the lord Yi); on the east that of Hsia; and on the west that of Shang. Those who were learning the use (in dancing) of the shield and spear, and of the plume and flute, went to the eastern school; those who were learning ceremonies went to that of Shang; and those who were learning history, to that of Shun. In the Pi Yung the son of Heaven nourished the old, sent forth his armies, matured his plans, received prisoners, and practised archery. When he came to the Pi Yung, they came from all the other three schools, and stood round the encircling water to look at him. There were also schools on the plan of Shun —the hsiang ( FE) —in the large districts (the Hi, containing 12500 families); others on the plan of Hsia—the hsii OF) —in the X4u, or smaller districts (the MH, containing 2500 families); and others still on the plan of Shang—the hsifo (488) — in the Tang (de). or those still smaller (containing goo families). These were all schools for young boys. The most promising scholars (in the family schools) were removed to the hsiang; the best in the hsiang, again to the hst; and the best in the hsi, to the hsido. The best in these were removed finally to the great school (or college) in the suburbs (of the capital).’ Such is the account of Lid Kang. Other scholars differ from him in some points; but there is a general agreement as to the existence of a system of graduated training. SECT. I. WAN WANG SHIH 92ZE. 347 6. All the rules about sacrificial offerings! and at the nourishing of the old begging them to speak (their wise counsels)? and the conversation at general reunions, were taught by the lower directors of Music in the eastern school. 7. The Grand director of Music taught how to brandish the shield and axe. He also delivered the graduated rules relating to conversations and the charges about begging the old to speak. The Grand perfecter (of Instruction)® discussed all about (these matters) in the eastern school. 8. Whenever a pupil was sitting with the Grand completer (of Instruction), there was required to be between them the width of three mats. He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another.
2He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another. 9. In all the schools, the officer (in charge), in spring set forth offerings to the master who first taught (the subjects); and in autumn and winter he did the same‘. to. In every case of the first establishment of a school the offerings must be set forth to the earlier 1 Probably, not sacrifices in general, but offerings to sages, distinguished old men, &c. * This asking the old men to speak was a part of the festal nourishment of them. * I do not think this officer appears in the lists of the Xu Li. He seems to be named as giving the finishing touch to the training of the young princes. * No mention is made of summer; but, no doubt, there were then the same observances as in the other seasons,—a tribute to the merit of the past, and a stimulus to the students. 348 THE Lf xf. BK. VI. sages and the earlier teachers; and in the doing of this, pieces of silk must be used. 11. Inall the cases of setting forth the offerings, it was required to have the accompaniments (of dancing and singing). When there were any events of engrossing interest in a state (at the time), these were omitted. 12. When there was the accompaniment of music on a great scale, they proceeded immediately to feast the aged. 13. At all examinations in the suburban schools, the rule was to select the best and mark out the most talented. The pupils might be advanced for their virtue, or commended for something they had accomplished, or distinguished for their eloquence’. Those who had studied minor arts were encouraged and told to expect a second examination®. If they (then) had one of the three things (above mentioned), they were advanced to a higher grade, according to their several orders, and were styled ‘Men of the schools.’ They were (still, however,) kept out of the royal college’, and could not receive the cup from the vase restricted to the superior students. 14. On the first establishment of schools (in any state), when the instruments of music were * See paragraphs 2-4, pp. 231-233. * These minor arts, it is understood, were such as medicine and divination. * The name for this college here perhaps indicates that on reaching it, all from the other schools were ‘on the same level.’ The youths would appear to have passed into it with a festive ceremony. The ‘suburban schools’ were those in the note on Pp. 346, with the addition of the ‘Eastern Kido’ (He B), which it is not easy to distinguish from ‘the eastern school,’ already mentioned. SECT. 1. WAN WANG SHIH 8ZE. 349
3The ‘suburban schools’ were those in the note on Pp. 346, with the addition of the ‘Eastern Kido’ (He B), which it is not easy to distinguish from ‘the eastern school,’ already mentioned. SECT. 1. WAN WANG SHIH 8ZE. 349 completed’, offerings of silk were set forth; and afterwards those of vegetables*. But there was no dancing and (consequently) no giving out of the spears and other things used in it. They simply retired and received visitors in the eastern school. Only one cup was passed round. The ceremony might pass without (parade of) attendants or conversation. 15. (All these things) belonged to the education of the young princes. 16. In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation ; the rules to give the external. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity,—reverence of inward feeling and mild elegance of manners. 17. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came 1 ‘Were completed,’ should be, according to Khang-Ah&ng, ‘were consecrated.’ For the character in the text he would substitute that which we find in Mencius, I, i, 7, 4, applied to the consecration of a bell. Compare vol. iii, p. 323. * The ordinary offerings (see above, paragraph 9); but now a sequel to the offerings of silk. These two offerings, it is understood, were in the school on the west (the hsiang), and thence the parties officiating adjourned to that on the east (the hsi). 350 THE Lf xf. BK. VI. after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, ‘Under the dynasties of Yi, Hsid, Shang, and A4u, there were the master, the guardian, the {, and the AAang, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them;’ —showing how the object was to employ the able!. 18. When we speak of ‘a superior man’ we intend chiefly his virtue. The virtue perfect and his instructions honoured; his instructions honoured and the (various) officers correct; the officers correct and order maintained in the state :—these things give the ideal of a ruler’.
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 autumn they learned ceremonies,—being instructed by the masters of ceremonies. In winter they read the book of History,—being instructed by the guardians of it. Ceremonies were taught in the Hall of the Blind ; the book in the upper school. ’ The names of these different schools are also very perplexing ; and I here give a note about them by Lift XAang of our eleventh century. ‘Under the Xau dynasty they had its own schools and those of the three former dynasties; four buildings, all erected in proximity to one another. Most in the centre was the Pf Yung of Xu itself. On the north of it was the school of Shun (the lord Yi); on the east that of Hsia; and on the west that of Shang. Those who were learning the use (in dancing) of the shield and spear, and of the plume and flute, went to the eastern school; those who were learning ceremonies went to that of Shang; and those who were learning history, to that of Shun. In the Pi Yung the son of Heaven nourished the old, sent forth his armies, matured his plans, received prisoners, and practised archery. When he came to the Pi Yung, they came from all the other three schools, and stood round the encircling water to look at him. There were also schools on the plan of Shun —the hsiang ( FE) —in the large districts (the Hi, containing 12500 families); others on the plan of Hsia—the hsii OF) —in the X4u, or smaller districts (the MH, containing 2500 families); and others still on the plan of Shang—the hsifo (488) — in the Tang (de). or those still smaller (containing goo families). These were all schools for young boys. The most promising scholars (in the family schools) were removed to the hsiang; the best in the hsiang, again to the hst; and the best in the hsi, to the hsido. The best in these were removed finally to the great school (or college) in the suburbs (of the capital).’ Such is the account of Lid Kang. Other scholars differ from him in some points; but there is a general agreement as to the existence of a system of graduated training. SECT. I. WAN WANG SHIH 92ZE. 347 6. All the rules about sacrificial offerings! and at the nourishing of the old begging them to speak (their wise counsels)? and the conversation at general reunions, were taught by the lower directors of Music in the eastern school. 7. The Grand director of Music taught how to brandish the shield and axe. He also delivered the graduated rules relating to conversations and the charges about begging the old to speak. The Grand perfecter (of Instruction)® discussed all about (these matters) in the eastern school. 8. Whenever a pupil was sitting with the Grand completer (of Instruction), there was required to be between them the width of three mats. He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another.
2He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another. 9. In all the schools, the officer (in charge), in spring set forth offerings to the master who first taught (the subjects); and in autumn and winter he did the same‘. to. In every case of the first establishment of a school the offerings must be set forth to the earlier 1 Probably, not sacrifices in general, but offerings to sages, distinguished old men, &c. * This asking the old men to speak was a part of the festal nourishment of them. * I do not think this officer appears in the lists of the Xu Li. He seems to be named as giving the finishing touch to the training of the young princes. * No mention is made of summer; but, no doubt, there were then the same observances as in the other seasons,—a tribute to the merit of the past, and a stimulus to the students. 348 THE Lf xf. BK. VI. sages and the earlier teachers; and in the doing of this, pieces of silk must be used. 11. Inall the cases of setting forth the offerings, it was required to have the accompaniments (of dancing and singing). When there were any events of engrossing interest in a state (at the time), these were omitted. 12. When there was the accompaniment of music on a great scale, they proceeded immediately to feast the aged. 13. At all examinations in the suburban schools, the rule was to select the best and mark out the most talented. The pupils might be advanced for their virtue, or commended for something they had accomplished, or distinguished for their eloquence’. Those who had studied minor arts were encouraged and told to expect a second examination®. If they (then) had one of the three things (above mentioned), they were advanced to a higher grade, according to their several orders, and were styled ‘Men of the schools.’ They were (still, however,) kept out of the royal college’, and could not receive the cup from the vase restricted to the superior students. 14. On the first establishment of schools (in any state), when the instruments of music were * See paragraphs 2-4, pp. 231-233. * These minor arts, it is understood, were such as medicine and divination. * The name for this college here perhaps indicates that on reaching it, all from the other schools were ‘on the same level.’ The youths would appear to have passed into it with a festive ceremony. The ‘suburban schools’ were those in the note on Pp. 346, with the addition of the ‘Eastern Kido’ (He B), which it is not easy to distinguish from ‘the eastern school,’ already mentioned. SECT. 1. WAN WANG SHIH 8ZE. 349
3The ‘suburban schools’ were those in the note on Pp. 346, with the addition of the ‘Eastern Kido’ (He B), which it is not easy to distinguish from ‘the eastern school,’ already mentioned. SECT. 1. WAN WANG SHIH 8ZE. 349 completed’, offerings of silk were set forth; and afterwards those of vegetables*. But there was no dancing and (consequently) no giving out of the spears and other things used in it. They simply retired and received visitors in the eastern school. Only one cup was passed round. The ceremony might pass without (parade of) attendants or conversation. 15. (All these things) belonged to the education of the young princes. 16. In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation ; the rules to give the external. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity,—reverence of inward feeling and mild elegance of manners. 17. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came 1 ‘Were completed,’ should be, according to Khang-Ah&ng, ‘were consecrated.’ For the character in the text he would substitute that which we find in Mencius, I, i, 7, 4, applied to the consecration of a bell. Compare vol. iii, p. 323. * The ordinary offerings (see above, paragraph 9); but now a sequel to the offerings of silk. These two offerings, it is understood, were in the school on the west (the hsiang), and thence the parties officiating adjourned to that on the east (the hsi). 350 THE Lf xf. BK. VI. after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, ‘Under the dynasties of Yi, Hsid, Shang, and A4u, there were the master, the guardian, the {, and the AAang, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them;’ —showing how the object was to employ the able!. 18. When we speak of ‘a superior man’ we intend chiefly his virtue. The virtue perfect and his instructions honoured; his instructions honoured and the (various) officers correct; the officers correct and order maintained in the state :—these things give the ideal of a ruler’.
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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