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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That depraving element, they think, was introduced by the smaller Ti, who ignorantly thought he could make the Treatise appear to have a higher character by surreptitiously mixing it up with the fancies of Lao and Awang. But the TAoistic admixture is larger than they are willing to allow. Some have attributed the Book to 3ze-y(, who appears, in the first of its Sections, three times by his surname and name of Yen Yen, as the questioner of Confucius, and thereby giving occasion to the exposition of the sage’s views; others attribute it to his disciples. The second Section commences with an utterance of Confucius without the prompting of any interlocutor; and perhaps the compiler meant that all the rest of the Treatise should be received as giving not only the Master’s ideas, but also his words. Whoever made the Book as we now have it, it is one of the most valuable in the whole work. Hwang Xan (in the end of the Sung dynasty) says of it, that notwithstanding the appearance, here and there, of T4oistic elements, it contains many admirable passages, and he instances what is said about creation or the processes of nature, in iii, 2; about government, in ii, 18; about man, in iii, 1,7; and about ceremonial usages, in iv, 6. But the T4oistic element runs through the whole Book, as it does through Book IV. There is an attempt to sew the fancies about numbers, colours, elements, and other things on to the common-sense and morality of Confucianism. But nevertheless, the Treatise bears important testimony to the sense of religion as the first and chief element of ceremonies, and to its existence in the very earliest times. BK. VIII. INTRODUCTION. 25 Book VIII. Li Xaf. Book VII, it was said, has been attributed to 3ze-yd. I have not seen this ascribed to any one ; but it is certainly a sequel to the other, and may be considered as having proceeded from the same author. The more the two are studied together, the more likely will this appear. Callery has not attempted to translate the title, and says that the two characters composing it give the sense of ‘Utensils of Rites,’ and have no plausible relation with the scope of-the Book in which there is no question in any way of the material employed either in sacrifices or in other ceremonies; and he contends, therefore, that they should not be translated, but simply be considered -as sounds},
2But the rendering which I have given is in accordance with an acknowledged usage of the second character, K 4}. We read in the Confucian Analects, V, 3 :—‘ 3ze-kung asked, “ What do you say of me?” The Master answered, “ You are a vessel.” “ What vessel?” “A sacrificial vessel of jade.”’ The object of the Book is to show how ceremonial usages or rites go to form ‘the vessel of honour,’ ‘the superior man,’ who is equal to the most difficult and important services. Aang Hsiian saw this clearly, and said, ‘The Book was named Li Ki, because it records how ceremonies cause men to become perfect vessels.’ ‘ The former Book shows the evolution of Rites; this shows the use of them :’—such was the dictum in A. D. 1113 of Fang Kiieh, a commentator often quoted by Kin Hao and by the Khien-lung editors. Throughout the Book it is mostly religious rites that are spoken of; especially as culminating in the worship of God. And nothing is more fully brought out than that all rites are valueless without truth and reverence. ‘iB a 26 THE Li zt. cH. m. Book IX. K1AO THEH SANG. The name of the Book is made up of the three characters with which it commences, just as the Hebrew name for the Book of Genesis in our Sacred Scriptures is Beraishith (M"WNIS). From the meaning, however, of Kido Theh Sang the reader is led to suppose that he will find the Treatise occupied principally with an account of the great Border Sacrifice. But it is not so. The main subject of the Book is sacrifice generally; and how that which is most valuable in it is the reverence and sincerity of the worshipper, finding its exhibition in the simplicity of his observances. In the preceding Book different conditions have been mentioned which are of special value in sacrifice and other ceremonies. Among them is the paucity of things (Section i, paragraph 8) ; and this consideration is most forcibly illustrated by ‘ the Single Victim’ employed in the Border Sacrifice, the greatest of all ceremonies. At the same time various abuses of the ancient sincerity and simplicity are exposed and deplored. The ceremonies of capping and marriage are dealt with in the third Section ; and we are thankful for the information about them which it supplies. In the end the writer returns to the subject of sacrifices ; and differences in the different dynasties, from the time of Shun downwards, in the celebration of them are pointed out. The XAien-lung editors say that this Book was originally one with the last, and ‘was separated from it by some later hand.’ I had come to the same conclusion before I noticed their judgment. Books VII, VIII, and IX must have formed, I think, at first one Treatise. Book X. N&£1 3EH. The title ofthis book, meaning ‘The Pattern of the Family,’ rendered by Callery,‘Réglements Intérieurs, approxi- BK. XI. INTRODUCTION. 27
3Books VII, VIII, and IX must have formed, I think, at first one Treatise. Book X. N&£1 3EH. The title ofthis book, meaning ‘The Pattern of the Family,’ rendered by Callery,‘Réglements Intérieurs, approxi- BK. XI. INTRODUCTION. 27 mates to a description of its contents more than most of the titles in the Li Ki. It is not taken, moreover, from any part of the text near the commencement or elsewhere. It is difficult to understand why so little of it is retained in the expurgated editions, hardly more than a page of P. Callery’s work being sufficient for it. XAang Hsiian says :— The Book takes its name of N éi 3eh, because it records the rules for sons and daughters in serving their parents, and for sons and their wives in serving her parents-in-law in the family-home. Among the other Treatises of the Li Xi, it may be considered as giving the Rules for Children. And because the observances of the harem are worthy of imitation, it is called N éi 3eh, “the Pattern of the Interior.”’ AQ Hsi says, that ‘it is a Book which was taught to the people in the ancient schools, an ancient Classic or Sacred Text.’ Because the name of 3ang-jze and a sentence from him occur, the Kien-lung editors are inclined to ascribe the authorship to his disciples; but the premiss is too narrow to support such a conclusion. The position of the wife, as described in Section i, will appear to western readers very deplorable. Much in this part of the Treatise partakes of the exaggeration that is characteristic of Chinese views of the virtue of filial piety. The account in Section ii of the attention paid to the aged, and the nourishing of them, is interesting, but goes, as the thing itself did, too much into details, What is it to us at the present time how they made the fry, the bake, the delicacy, and the other dishes to tempt the palate and maintain the strength? The observances in the relation of husband and wife, on the birth of a child, and the education and duties of the young of both sexes, which the Section goes on to detail, however, are not wanting in attraction. Book XI. Yw 3Ao. The name of the Book, Yii 340, is taken from the first clause of the first paragraph. The two characters denote the pendants of the royal cap worn on great occasions, and 28 THE Lf xf. CH. m1. on which beads of jade were strung. There were twelve of those pendants hanging down, before and behind, from the ends of the square or rectangular top of the cap, as in the cardinal cap which is the crest of Christ Church, Oxford. But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass.
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.
1That depraving element, they think, was introduced by the smaller Ti, who ignorantly thought he could make the Treatise appear to have a higher character by surreptitiously mixing it up with the fancies of Lao and Awang. But the TAoistic admixture is larger than they are willing to allow. Some have attributed the Book to 3ze-y(, who appears, in the first of its Sections, three times by his surname and name of Yen Yen, as the questioner of Confucius, and thereby giving occasion to the exposition of the sage’s views; others attribute it to his disciples. The second Section commences with an utterance of Confucius without the prompting of any interlocutor; and perhaps the compiler meant that all the rest of the Treatise should be received as giving not only the Master’s ideas, but also his words. Whoever made the Book as we now have it, it is one of the most valuable in the whole work. Hwang Xan (in the end of the Sung dynasty) says of it, that notwithstanding the appearance, here and there, of T4oistic elements, it contains many admirable passages, and he instances what is said about creation or the processes of nature, in iii, 2; about government, in ii, 18; about man, in iii, 1,7; and about ceremonial usages, in iv, 6. But the T4oistic element runs through the whole Book, as it does through Book IV. There is an attempt to sew the fancies about numbers, colours, elements, and other things on to the common-sense and morality of Confucianism. But nevertheless, the Treatise bears important testimony to the sense of religion as the first and chief element of ceremonies, and to its existence in the very earliest times. BK. VIII. INTRODUCTION. 25 Book VIII. Li Xaf. Book VII, it was said, has been attributed to 3ze-yd. I have not seen this ascribed to any one ; but it is certainly a sequel to the other, and may be considered as having proceeded from the same author. The more the two are studied together, the more likely will this appear. Callery has not attempted to translate the title, and says that the two characters composing it give the sense of ‘Utensils of Rites,’ and have no plausible relation with the scope of-the Book in which there is no question in any way of the material employed either in sacrifices or in other ceremonies; and he contends, therefore, that they should not be translated, but simply be considered -as sounds},
2But the rendering which I have given is in accordance with an acknowledged usage of the second character, K 4}. We read in the Confucian Analects, V, 3 :—‘ 3ze-kung asked, “ What do you say of me?” The Master answered, “ You are a vessel.” “ What vessel?” “A sacrificial vessel of jade.”’ The object of the Book is to show how ceremonial usages or rites go to form ‘the vessel of honour,’ ‘the superior man,’ who is equal to the most difficult and important services. Aang Hsiian saw this clearly, and said, ‘The Book was named Li Ki, because it records how ceremonies cause men to become perfect vessels.’ ‘ The former Book shows the evolution of Rites; this shows the use of them :’—such was the dictum in A. D. 1113 of Fang Kiieh, a commentator often quoted by Kin Hao and by the Khien-lung editors. Throughout the Book it is mostly religious rites that are spoken of; especially as culminating in the worship of God. And nothing is more fully brought out than that all rites are valueless without truth and reverence. ‘iB a 26 THE Li zt. cH. m. Book IX. K1AO THEH SANG. The name of the Book is made up of the three characters with which it commences, just as the Hebrew name for the Book of Genesis in our Sacred Scriptures is Beraishith (M"WNIS). From the meaning, however, of Kido Theh Sang the reader is led to suppose that he will find the Treatise occupied principally with an account of the great Border Sacrifice. But it is not so. The main subject of the Book is sacrifice generally; and how that which is most valuable in it is the reverence and sincerity of the worshipper, finding its exhibition in the simplicity of his observances. In the preceding Book different conditions have been mentioned which are of special value in sacrifice and other ceremonies. Among them is the paucity of things (Section i, paragraph 8) ; and this consideration is most forcibly illustrated by ‘ the Single Victim’ employed in the Border Sacrifice, the greatest of all ceremonies. At the same time various abuses of the ancient sincerity and simplicity are exposed and deplored. The ceremonies of capping and marriage are dealt with in the third Section ; and we are thankful for the information about them which it supplies. In the end the writer returns to the subject of sacrifices ; and differences in the different dynasties, from the time of Shun downwards, in the celebration of them are pointed out. The XAien-lung editors say that this Book was originally one with the last, and ‘was separated from it by some later hand.’ I had come to the same conclusion before I noticed their judgment. Books VII, VIII, and IX must have formed, I think, at first one Treatise. Book X. N&£1 3EH. The title ofthis book, meaning ‘The Pattern of the Family,’ rendered by Callery,‘Réglements Intérieurs, approxi- BK. XI. INTRODUCTION. 27
3Books VII, VIII, and IX must have formed, I think, at first one Treatise. Book X. N&£1 3EH. The title ofthis book, meaning ‘The Pattern of the Family,’ rendered by Callery,‘Réglements Intérieurs, approxi- BK. XI. INTRODUCTION. 27 mates to a description of its contents more than most of the titles in the Li Ki. It is not taken, moreover, from any part of the text near the commencement or elsewhere. It is difficult to understand why so little of it is retained in the expurgated editions, hardly more than a page of P. Callery’s work being sufficient for it. XAang Hsiian says :— The Book takes its name of N éi 3eh, because it records the rules for sons and daughters in serving their parents, and for sons and their wives in serving her parents-in-law in the family-home. Among the other Treatises of the Li Xi, it may be considered as giving the Rules for Children. And because the observances of the harem are worthy of imitation, it is called N éi 3eh, “the Pattern of the Interior.”’ AQ Hsi says, that ‘it is a Book which was taught to the people in the ancient schools, an ancient Classic or Sacred Text.’ Because the name of 3ang-jze and a sentence from him occur, the Kien-lung editors are inclined to ascribe the authorship to his disciples; but the premiss is too narrow to support such a conclusion. The position of the wife, as described in Section i, will appear to western readers very deplorable. Much in this part of the Treatise partakes of the exaggeration that is characteristic of Chinese views of the virtue of filial piety. The account in Section ii of the attention paid to the aged, and the nourishing of them, is interesting, but goes, as the thing itself did, too much into details, What is it to us at the present time how they made the fry, the bake, the delicacy, and the other dishes to tempt the palate and maintain the strength? The observances in the relation of husband and wife, on the birth of a child, and the education and duties of the young of both sexes, which the Section goes on to detail, however, are not wanting in attraction. Book XI. Yw 3Ao. The name of the Book, Yii 340, is taken from the first clause of the first paragraph. The two characters denote the pendants of the royal cap worn on great occasions, and 28 THE Lf xf. CH. m1. on which beads of jade were strung. There were twelve of those pendants hanging down, before and behind, from the ends of the square or rectangular top of the cap, as in the cardinal cap which is the crest of Christ Church, Oxford. But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass.
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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