Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1> Khung Ying-t4 thinks that this describes the practices of the period of ‘the five Tis.’ The north is the quarter of darkness and decay, the south that of brightness and life. ‘The paragraph SECT. I. THE Lf YUN. 369 the housetop, and called out his name in a prolonged note, saying, “Come back, So and So.” After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high. Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed. 8. ‘ Formerly the ancient kings! had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins. 9. ‘ The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and _ sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead ; to serve teaches us,’ says Hsu Shih-zang, ‘ that the burial and other mourning ceremonies were not inventions of later sages, but grew from the natural feelings and sorrow of the earliest men.’ 1 This was, says King, ‘the time of the highest antiquity ;’ ‘the time,’ says Ying-t4, ‘ before the five Tts.’ (27) Bb 370 THE Lf xf. BK. VII. the spirits of the departed and God'. In all these things we follow the example of that early time. 10. ‘ Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained)?; that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The
2The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The 1 According to Ying-t4, ‘this is descriptive of the times of Shan N&ng in middle antiquity, of the five Tis, and of the three kings.’ This would extend it over a very long space of time. When it is said that men in their advancing civilisation were able to serve the spirits of the departed and God, the peculiarity of style by which those spirits (literally, the Kwei Shan) are placed before God (Shang Tf) does not fail to attract the notice of the student. The explanation of it was given ingeniously, and I believe correctly, by Dr. Medhurst (Theology of the Chinese, page 78), who says, ‘it was done, probably, in order to distinguish the one from the other, and to prevent the reader from imagining that the Kwei Shans belonged to the Shang Tf, which mistake might have occurred had the characters been differently arranged.’ I translate the last sentence in the present tense, the speaker having, I think, his own times in mind. 2 The ‘dark-coloured’ liquor was water, which was employed in the earliest times, before there was any preparation of liquor made from grain, either by fermentation or distillation, and the use of it was continued in the subsequent times of which this paragraph speaks, in honour of the practice of antiquity; and is continued, probably, to the present day. The other liquors are mentioned in the order of their invention, following one another in the historical line of their discovery, the older always having a nearer and more honourable place. SECT. I. THE If YUN. 371 object of all the ceremonies is to bring down the spirits from above, even their ancestors!; serving (also) to rectify the relations between ruler and ministers ; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven. 11. ‘ They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands*. The bones with the flesh on them are sodden ; and rush mats and coarse cloth are placed underneath and over the vases andcups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward’. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen.
3The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward’. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen. 1 Dr. Medhurst rendered this—‘ to bring down the Shans of the upper world, together with the manes of their first ancestors.’ In giving to the two phrases one and the same reference I am following Ying-t4 and others. * The last three observances were in imitation of what was done in the earliest antiquity. § In these six things the ways of ‘ middle: antiquity’ were observed. The whole paragraph is descriptive of a sacrifice in the ancestral temple under 4u, where an effort was made to reprcduce all sacrificial customs from the earliest times. Bba2 372 THE Li xt. BK. VII. 12. ‘ These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered. The shorter dishes (round and square), the taller ones of bamboo and wood, and the soup vessels are all filled. There are the prayers which express the filial piety (of the worshipper), and the benediction announcing the favour (of his ancestors). This may be called the greatest omen of prosperity ; and in this the ceremony obtains its grand completion’.’ Section II. 1. Confucius said, ‘Ah! Alas! I look at the ways of Kéu. (The kings) Yi? and Li? corrupted them indeed, but if I leave Lf, where shall I go (to find them better)? The border sacrifice of Lf, (however,) and (the association with it of) the founder of the line (of K4u) is contrary to propriety ;—how have (the institutions of) the duke of Au fallen into decay‘! At the border sacrifice in Ai, Yii was the assessor, and at that in Sung, Hsieh; but these were observ- 1 This last paragraph appears to me to give a very condensed account of the banquet to a ruler’s kindred, with which a service in the ancestral temple concluded. Paragraphs 10, 11, 12 are all descriptive of ‘the parts of such a service. Compare the accounts of it in the Shih II, vi, ode g, and other pieces. 2 Bc. 781-771. 5 B.c. 878-828. * That the sacrificial ceremonies of LQ were in many things corrupted in Lf in the time of Confucius is plain to the reader of the Analects. How the corruption first began is a subject of endless controversy. It seems to be established that special privileges were granted in this respect to the duke of Xu and his son, Po-A4Ain. Guarded at first and innocent, encroachments were made by successive princes, as the vigour of the royal authority declined; and by-and-by as those princes became them- SECT. Il. THE Li YUN. 373 ances of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain.’
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.
1> Khung Ying-t4 thinks that this describes the practices of the period of ‘the five Tis.’ The north is the quarter of darkness and decay, the south that of brightness and life. ‘The paragraph SECT. I. THE Lf YUN. 369 the housetop, and called out his name in a prolonged note, saying, “Come back, So and So.” After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high. Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed. 8. ‘ Formerly the ancient kings! had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins. 9. ‘ The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and _ sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead ; to serve teaches us,’ says Hsu Shih-zang, ‘ that the burial and other mourning ceremonies were not inventions of later sages, but grew from the natural feelings and sorrow of the earliest men.’ 1 This was, says King, ‘the time of the highest antiquity ;’ ‘the time,’ says Ying-t4, ‘ before the five Tts.’ (27) Bb 370 THE Lf xf. BK. VII. the spirits of the departed and God'. In all these things we follow the example of that early time. 10. ‘ Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained)?; that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The
2The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The 1 According to Ying-t4, ‘this is descriptive of the times of Shan N&ng in middle antiquity, of the five Tis, and of the three kings.’ This would extend it over a very long space of time. When it is said that men in their advancing civilisation were able to serve the spirits of the departed and God, the peculiarity of style by which those spirits (literally, the Kwei Shan) are placed before God (Shang Tf) does not fail to attract the notice of the student. The explanation of it was given ingeniously, and I believe correctly, by Dr. Medhurst (Theology of the Chinese, page 78), who says, ‘it was done, probably, in order to distinguish the one from the other, and to prevent the reader from imagining that the Kwei Shans belonged to the Shang Tf, which mistake might have occurred had the characters been differently arranged.’ I translate the last sentence in the present tense, the speaker having, I think, his own times in mind. 2 The ‘dark-coloured’ liquor was water, which was employed in the earliest times, before there was any preparation of liquor made from grain, either by fermentation or distillation, and the use of it was continued in the subsequent times of which this paragraph speaks, in honour of the practice of antiquity; and is continued, probably, to the present day. The other liquors are mentioned in the order of their invention, following one another in the historical line of their discovery, the older always having a nearer and more honourable place. SECT. I. THE If YUN. 371 object of all the ceremonies is to bring down the spirits from above, even their ancestors!; serving (also) to rectify the relations between ruler and ministers ; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven. 11. ‘ They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands*. The bones with the flesh on them are sodden ; and rush mats and coarse cloth are placed underneath and over the vases andcups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward’. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen.
3The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward’. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen. 1 Dr. Medhurst rendered this—‘ to bring down the Shans of the upper world, together with the manes of their first ancestors.’ In giving to the two phrases one and the same reference I am following Ying-t4 and others. * The last three observances were in imitation of what was done in the earliest antiquity. § In these six things the ways of ‘ middle: antiquity’ were observed. The whole paragraph is descriptive of a sacrifice in the ancestral temple under 4u, where an effort was made to reprcduce all sacrificial customs from the earliest times. Bba2 372 THE Li xt. BK. VII. 12. ‘ These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered. The shorter dishes (round and square), the taller ones of bamboo and wood, and the soup vessels are all filled. There are the prayers which express the filial piety (of the worshipper), and the benediction announcing the favour (of his ancestors). This may be called the greatest omen of prosperity ; and in this the ceremony obtains its grand completion’.’ Section II. 1. Confucius said, ‘Ah! Alas! I look at the ways of Kéu. (The kings) Yi? and Li? corrupted them indeed, but if I leave Lf, where shall I go (to find them better)? The border sacrifice of Lf, (however,) and (the association with it of) the founder of the line (of K4u) is contrary to propriety ;—how have (the institutions of) the duke of Au fallen into decay‘! At the border sacrifice in Ai, Yii was the assessor, and at that in Sung, Hsieh; but these were observ- 1 This last paragraph appears to me to give a very condensed account of the banquet to a ruler’s kindred, with which a service in the ancestral temple concluded. Paragraphs 10, 11, 12 are all descriptive of ‘the parts of such a service. Compare the accounts of it in the Shih II, vi, ode g, and other pieces. 2 Bc. 781-771. 5 B.c. 878-828. * That the sacrificial ceremonies of LQ were in many things corrupted in Lf in the time of Confucius is plain to the reader of the Analects. How the corruption first began is a subject of endless controversy. It seems to be established that special privileges were granted in this respect to the duke of Xu and his son, Po-A4Ain. Guarded at first and innocent, encroachments were made by successive princes, as the vigour of the royal authority declined; and by-and-by as those princes became them- SECT. Il. THE Li YUN. 373 ances of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain.’
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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