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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Those at the altars of the hills and Streams served to -mark their intercourse with the spirits breathing (in nature). Their five sacrifices (of the house) were a recognition of the various business which was to be done. For the same reason, there are the officers of prayer in the ancestral temple; the three ducal ‘ministers in the court; and the three classes of old -men in the college. In front of the king there were the sorcerers, and behind him the recorders; the diviners by the tortoise-shell and by the stalks, the blind musicians and their helpers were all on his left and right. He himself was in the centre. His [27] ce 386 THE Lf xi. BK. VII. mind had nothing to do, but to maintain what was entirely correct. 3. By means of the ceremonies performed in the suburb, all the spirits receive their offices. By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development. By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged. By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited. Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them’. 4. From all this it follows that rules of ceremony must be traced to their origin in the Grand Unity*. 1 Kang explains ‘all the spirits’ in the first sentence of this paragraph by ‘all the constellations.’ Khung agrees with him. Khan H4o (Yuan dynasty) explains it of ‘wind, rain, cold, and heat.’ The Xhien-lung editors say that the two explanations must be united. But why are these phenomena described as all or ‘the hundred spirits?’ Is it by personification? or a kind of pantheism ? * Medhurst translated this name by ‘the Supreme One ;’ Callery, as I do, by ‘la Grande Unité,’ adding in parentheses, ‘ principe de toutes choses. Does the name denote what we are to consider an Immaterial Being, acting with wisdom, intention, and goodness? Medhurst came to this conclusion. He says:—‘ Thai Yt (k —) must mean the Supreme One, or the infinitely great and undivided one. Bearing in mind also that this paragraph follows another in which Ti (fr), the ruling Power, is honoured with the highest adoration, and that this ruling Power is the same SECT. IV. THE Lf YUN. 387 This separated and became heaven and earth. It revolved and became the dual force (in nature).
2Bearing in mind also that this paragraph follows another in which Ti (fr), the ruling Power, is honoured with the highest adoration, and that this ruling Power is the same SECT. IV. THE Lf YUN. 387 This separated and became heaven and earth. It revolved and became the dual force (in nature). with the being here called the Supreme One, there can be no doubt that the reference in the whole passage is to the Almighty One who rules over all things’ (Dissertation on the Theology of the Chinese, p. 85). He goes on to say that ‘the Critical Commentary makes this still more plain by saying that this Supreme One is the source of all others, and that he existed before the powers of nature were divided, and before the myriad things were produced, the one only being. The operations ascribed to him of dividing heaven and earth, of revolving light and darkness, of changing the four seasons, and of appointing the various Kwei Shins to their several offices, are all indicative of that omnipotent power which must be ascribed to him alone.’ But the operations referred to in this last sentence are mentioned in the text, not as performed by the Supreme One, but as undergone by the Grand Unity. And, moreover, ‘the Critical Commentary’ yields a testimony different from what Dr. Medhurst supposed. Khung Ying-t& says:—* The name Thai Yi means the original vapoury matter of chaos, before the separation of heaven and earth (fx — #f§ FR Mh Fe SP, EE HE < 7G SR) ;’ and there is nothing in any of the other commentators contrary to this. But the concluding sentence of the paragraph, that ‘ The law and authority (of all the lessons in the rules of ceremony) is in Heaven,’ seems to me to imply ‘a recognition (indistinct it may be) of a Power or Being anterior to and independent of the Grand Unity.’ WQ hang says:—‘' The character Thien (Heaven) is used to cover the five things—the Grand Unity, heaven and earth, the (dual force of) Yin and Yang, the four seasons, and the Kwei Shin.’ The attempt, apparent in the whole treatise, to give TAoistic views a place in the old philosophy of the nation, is prominent here. Medhurst is not correct in saying that the Tt (i) in paragraph 2 is the same as the Thai Yi in this paragraph, but It, or rather He, is the same as the Thien (FR) with which it concludes. The earliest Chinese adopted Thien or Heaven as the name for the supreme Power, which arose in their minds on the contemplation of the order of nature, and the principles of love and righteousness developed in the constitution of man and the course of providence, and cc2 388 THE Lf xt. BE. VII. It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven.
3BE. VII. It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven. 5. While the rules of ceremony have their origin in heaven, the movement of them reaches to earth. The distribution of them extends to all the business (of life). They change with the seasons; they agree in reference to the (variations of) lot and condition. In regard to man, they serve to nurture (his nature). They are practised by means of offerings, acts of strength, words and postures of courtesy, in eating and drinking, in the observances of capping, marriage, mourning, sacrificing, archery, chariot-driving, audiences, and friendly missions. 6. Thus propriety and righteousness are the great elements for man’s (character); it is by means of them that his speech is the expression of truth and his intercourse (with others) the promotion of harmony ; they are (like) the union of the cuticle and cutis, and the binding together of the muscles and bones in strengthening (the body). They constitute the great methods by which we nourish the living, proceeded to devise the personal name of Tf or God, as the appellation of this; and neither TAoism, nor any other form of materialistic philosophising, has succeeded in eradicating the precious inheritance of those two terms from the mind of peasant or scholar. Callery has misconstrued the paragraph by making ‘Les Rites,’ or the ‘toutes choses’ of his gloss, the subject of all the predicates in it :—‘ Les rites ont pour origine essentielle la Grande Unité (principe de toutes choses). Ils se divisent ensuite, les uns pour le Ciel, les autres pour la Terre,’ &c. SECT. IV. THE Lt YUN. 389 bury the dead, and serve the spirits of the departed. They supply the channels by which we can apprehend the ways of Heaven and act as the feelings of men require. It was on this account that the sages knew that the rules of ceremony could not be dispensed with, while the ruin of states, the destruction of families, and the perishing of individuals are always preceded by their abandonment of the rules of propriety. 7. Therefore the rules of propriety are for man what the yeast is for liquor'. The superior man by (his use of them) becomes better and greater. The small man by his neglect of them becomes meaner and worse. 8. Therefore the sage kings cultivated and fashioned the lever of righteousness and the ordering of ceremonial usages, in order to regulate the feelings of men. Those feelings were the field (to be cultivated by) the sage kings. They fashioned the rules of ceremony to plough it. They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners).
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.
1Those at the altars of the hills and Streams served to -mark their intercourse with the spirits breathing (in nature). Their five sacrifices (of the house) were a recognition of the various business which was to be done. For the same reason, there are the officers of prayer in the ancestral temple; the three ducal ‘ministers in the court; and the three classes of old -men in the college. In front of the king there were the sorcerers, and behind him the recorders; the diviners by the tortoise-shell and by the stalks, the blind musicians and their helpers were all on his left and right. He himself was in the centre. His [27] ce 386 THE Lf xi. BK. VII. mind had nothing to do, but to maintain what was entirely correct. 3. By means of the ceremonies performed in the suburb, all the spirits receive their offices. By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development. By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged. By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited. Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them’. 4. From all this it follows that rules of ceremony must be traced to their origin in the Grand Unity*. 1 Kang explains ‘all the spirits’ in the first sentence of this paragraph by ‘all the constellations.’ Khung agrees with him. Khan H4o (Yuan dynasty) explains it of ‘wind, rain, cold, and heat.’ The Xhien-lung editors say that the two explanations must be united. But why are these phenomena described as all or ‘the hundred spirits?’ Is it by personification? or a kind of pantheism ? * Medhurst translated this name by ‘the Supreme One ;’ Callery, as I do, by ‘la Grande Unité,’ adding in parentheses, ‘ principe de toutes choses. Does the name denote what we are to consider an Immaterial Being, acting with wisdom, intention, and goodness? Medhurst came to this conclusion. He says:—‘ Thai Yt (k —) must mean the Supreme One, or the infinitely great and undivided one. Bearing in mind also that this paragraph follows another in which Ti (fr), the ruling Power, is honoured with the highest adoration, and that this ruling Power is the same SECT. IV. THE Lf YUN. 387 This separated and became heaven and earth. It revolved and became the dual force (in nature).
2Bearing in mind also that this paragraph follows another in which Ti (fr), the ruling Power, is honoured with the highest adoration, and that this ruling Power is the same SECT. IV. THE Lf YUN. 387 This separated and became heaven and earth. It revolved and became the dual force (in nature). with the being here called the Supreme One, there can be no doubt that the reference in the whole passage is to the Almighty One who rules over all things’ (Dissertation on the Theology of the Chinese, p. 85). He goes on to say that ‘the Critical Commentary makes this still more plain by saying that this Supreme One is the source of all others, and that he existed before the powers of nature were divided, and before the myriad things were produced, the one only being. The operations ascribed to him of dividing heaven and earth, of revolving light and darkness, of changing the four seasons, and of appointing the various Kwei Shins to their several offices, are all indicative of that omnipotent power which must be ascribed to him alone.’ But the operations referred to in this last sentence are mentioned in the text, not as performed by the Supreme One, but as undergone by the Grand Unity. And, moreover, ‘the Critical Commentary’ yields a testimony different from what Dr. Medhurst supposed. Khung Ying-t& says:—* The name Thai Yi means the original vapoury matter of chaos, before the separation of heaven and earth (fx — #f§ FR Mh Fe SP, EE HE < 7G SR) ;’ and there is nothing in any of the other commentators contrary to this. But the concluding sentence of the paragraph, that ‘ The law and authority (of all the lessons in the rules of ceremony) is in Heaven,’ seems to me to imply ‘a recognition (indistinct it may be) of a Power or Being anterior to and independent of the Grand Unity.’ WQ hang says:—‘' The character Thien (Heaven) is used to cover the five things—the Grand Unity, heaven and earth, the (dual force of) Yin and Yang, the four seasons, and the Kwei Shin.’ The attempt, apparent in the whole treatise, to give TAoistic views a place in the old philosophy of the nation, is prominent here. Medhurst is not correct in saying that the Tt (i) in paragraph 2 is the same as the Thai Yi in this paragraph, but It, or rather He, is the same as the Thien (FR) with which it concludes. The earliest Chinese adopted Thien or Heaven as the name for the supreme Power, which arose in their minds on the contemplation of the order of nature, and the principles of love and righteousness developed in the constitution of man and the course of providence, and cc2 388 THE Lf xt. BE. VII. It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven.
3BE. VII. It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven. 5. While the rules of ceremony have their origin in heaven, the movement of them reaches to earth. The distribution of them extends to all the business (of life). They change with the seasons; they agree in reference to the (variations of) lot and condition. In regard to man, they serve to nurture (his nature). They are practised by means of offerings, acts of strength, words and postures of courtesy, in eating and drinking, in the observances of capping, marriage, mourning, sacrificing, archery, chariot-driving, audiences, and friendly missions. 6. Thus propriety and righteousness are the great elements for man’s (character); it is by means of them that his speech is the expression of truth and his intercourse (with others) the promotion of harmony ; they are (like) the union of the cuticle and cutis, and the binding together of the muscles and bones in strengthening (the body). They constitute the great methods by which we nourish the living, proceeded to devise the personal name of Tf or God, as the appellation of this; and neither TAoism, nor any other form of materialistic philosophising, has succeeded in eradicating the precious inheritance of those two terms from the mind of peasant or scholar. Callery has misconstrued the paragraph by making ‘Les Rites,’ or the ‘toutes choses’ of his gloss, the subject of all the predicates in it :—‘ Les rites ont pour origine essentielle la Grande Unité (principe de toutes choses). Ils se divisent ensuite, les uns pour le Ciel, les autres pour la Terre,’ &c. SECT. IV. THE Lt YUN. 389 bury the dead, and serve the spirits of the departed. They supply the channels by which we can apprehend the ways of Heaven and act as the feelings of men require. It was on this account that the sages knew that the rules of ceremony could not be dispensed with, while the ruin of states, the destruction of families, and the perishing of individuals are always preceded by their abandonment of the rules of propriety. 7. Therefore the rules of propriety are for man what the yeast is for liquor'. The superior man by (his use of them) becomes better and greater. The small man by his neglect of them becomes meaner and worse. 8. Therefore the sage kings cultivated and fashioned the lever of righteousness and the ordering of ceremonial usages, in order to regulate the feelings of men. Those feelings were the field (to be cultivated by) the sage kings. They fashioned the rules of ceremony to plough it. They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners).
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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