Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 See paragraph 6, above. — * See paragraph 12, above. * See paragraph 7, above. * This paragraph is evidently out of place, and should follow the SECT. II. WAN WANG SHIH 82E. 359 16, When any of the ruler’s kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them :—this showed the regard cherished for the people. That the offender was punished in secret?, and not associated with common people, showed (the ruler’s) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler’s kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family. 17. When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former sages. When next. Some of the critics endeavour very ingeniously to account for its having been designedly placed where it stands. 1 This refers to the statement in paragraph 8, that members of the ruler’s kindred, instead of being executed or exposed in the court or market-place, were handed over to be dealt with in the country, by the foresters’ department. On that department and the duties and members of it, see the K4u Li, Book I, 11; IV, 64-69. 360 THE Li xf. BK. VI. they reported to him that everything had been done, he then began to go to the nourishing (of the aged). 18. Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present)!. 19. He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired; and thus it was that he provided for (the aged) his filial nourishment. 20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the AAing Mido?, after which there was
2After this he retired; and thus it was that he provided for (the aged) his filial nourishment. 20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the AAing Mido?, after which there was 1 There is great difference of opinion about ‘ the three old’ and ‘the five experienced.’ A common view is that the former name denotes the old men of 80, go, and 100; which appears to have been first propounded by TQ Yii (a. p. 222-284). The X/ien-lung editors speak contemptuously of it, and ask what analogous division is to be made of the five classes of the experienced. Callery has a note on the paragraph, to the effect that there were two old men, one called ‘the san-ldo,’ and the other ‘the wi-kang.’ The emperor of the X/ien-lung period, he tells us, because of the great age at which he had himself arrived, wished to restore the ancient practices in honour of old age. His proposal, however, was so vigorously opposed in council, especially by a Chinese minister, that he was obliged to abandon it. ‘Many volumes,’ he says, ‘have been written on the origin and meaning of the denominations in the text, but nothing certain is known on the subject.’ * « Khing Mido’ is the name of the first of ‘ The Sacrificial Odes of Kau ;’ see vol. iii, pp. 313, 314. SECT. II. WAN WANG SHIH 92ZE. 361 conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony. 21. Below (in the court-yard), the flute-players played the tune of the Hsiang’, while the Ta-wt was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course. 22. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, ‘Return, and nourish the aged and the young? in your eastern schools.’ Thus did he end (the ceremony) with (the manifestation of) benevolence. 23. The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony)*. He anxiously thought of it as its greatness deserved ; his love for the aged was blended 1‘ Hsiang’ was the name of a piece of music played to the dance TA-wf, in memory of the kings Wan and Wa. It is hardly possible to give any more detailed description either of the Piece or of the dance. 3 «The young’ is supposed to be an interpolation.
3It is hardly possible to give any more detailed description either of the Piece or of the dance. 3 «The young’ is supposed to be an interpolation. 5 This sentence is difficult. Callery translates it:—‘ En vue de tout cela l’empereur vertueux repasse dans sa mémoire ce que (les anciens) ont fait (pour honorer la vieillesse, afin de les imiter).’ 362 THE Lf xt. BK. VI. with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing ; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yiieh Ming, ‘The thoughts from first to last should be fixed on (this) learning.’ 24. The Record of (king W4n’s) son and heir says, ‘Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired. ‘If the attendant reported that his father was ill, then he himself fasted and waited on him in his darkcoloured dress. He inspected with reverence the 1 See the ‘Charge to Yueh,’ in vol. iii, p. 117. SECT. I. WAN WANG SHIH 8ZE. 363 food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways},’ , * This is evidently an unskilful reproduction of the first paragraph of Section i. We try in vain to discover why the compiler inserted it here. BOOK VII. THE Li YUN OR CEREMONIAL USAGES; THEIR ORIGIN, DEVELOP- MENT, AND INTENTION’. Section I.
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.
11 See paragraph 6, above. — * See paragraph 12, above. * See paragraph 7, above. * This paragraph is evidently out of place, and should follow the SECT. II. WAN WANG SHIH 82E. 359 16, When any of the ruler’s kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them :—this showed the regard cherished for the people. That the offender was punished in secret?, and not associated with common people, showed (the ruler’s) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler’s kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family. 17. When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former sages. When next. Some of the critics endeavour very ingeniously to account for its having been designedly placed where it stands. 1 This refers to the statement in paragraph 8, that members of the ruler’s kindred, instead of being executed or exposed in the court or market-place, were handed over to be dealt with in the country, by the foresters’ department. On that department and the duties and members of it, see the K4u Li, Book I, 11; IV, 64-69. 360 THE Li xf. BK. VI. they reported to him that everything had been done, he then began to go to the nourishing (of the aged). 18. Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present)!. 19. He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired; and thus it was that he provided for (the aged) his filial nourishment. 20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the AAing Mido?, after which there was
2After this he retired; and thus it was that he provided for (the aged) his filial nourishment. 20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the AAing Mido?, after which there was 1 There is great difference of opinion about ‘ the three old’ and ‘the five experienced.’ A common view is that the former name denotes the old men of 80, go, and 100; which appears to have been first propounded by TQ Yii (a. p. 222-284). The X/ien-lung editors speak contemptuously of it, and ask what analogous division is to be made of the five classes of the experienced. Callery has a note on the paragraph, to the effect that there were two old men, one called ‘the san-ldo,’ and the other ‘the wi-kang.’ The emperor of the X/ien-lung period, he tells us, because of the great age at which he had himself arrived, wished to restore the ancient practices in honour of old age. His proposal, however, was so vigorously opposed in council, especially by a Chinese minister, that he was obliged to abandon it. ‘Many volumes,’ he says, ‘have been written on the origin and meaning of the denominations in the text, but nothing certain is known on the subject.’ * « Khing Mido’ is the name of the first of ‘ The Sacrificial Odes of Kau ;’ see vol. iii, pp. 313, 314. SECT. II. WAN WANG SHIH 92ZE. 361 conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony. 21. Below (in the court-yard), the flute-players played the tune of the Hsiang’, while the Ta-wt was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course. 22. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, ‘Return, and nourish the aged and the young? in your eastern schools.’ Thus did he end (the ceremony) with (the manifestation of) benevolence. 23. The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony)*. He anxiously thought of it as its greatness deserved ; his love for the aged was blended 1‘ Hsiang’ was the name of a piece of music played to the dance TA-wf, in memory of the kings Wan and Wa. It is hardly possible to give any more detailed description either of the Piece or of the dance. 3 «The young’ is supposed to be an interpolation.
3It is hardly possible to give any more detailed description either of the Piece or of the dance. 3 «The young’ is supposed to be an interpolation. 5 This sentence is difficult. Callery translates it:—‘ En vue de tout cela l’empereur vertueux repasse dans sa mémoire ce que (les anciens) ont fait (pour honorer la vieillesse, afin de les imiter).’ 362 THE Lf xt. BK. VI. with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing ; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yiieh Ming, ‘The thoughts from first to last should be fixed on (this) learning.’ 24. The Record of (king W4n’s) son and heir says, ‘Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired. ‘If the attendant reported that his father was ill, then he himself fasted and waited on him in his darkcoloured dress. He inspected with reverence the 1 See the ‘Charge to Yueh,’ in vol. iii, p. 117. SECT. I. WAN WANG SHIH 8ZE. 363 food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways},’ , * This is evidently an unskilful reproduction of the first paragraph of Section i. We try in vain to discover why the compiler inserted it here. BOOK VII. THE Li YUN OR CEREMONIAL USAGES; THEIR ORIGIN, DEVELOP- MENT, AND INTENTION’. Section I.
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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