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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This was the realisation of it. 1 The famous ‘River Map’ from which, it has been fabled, Ff(i-hst fashioned his eight trigrams. See vol. xvi, pp. 14-16. BOOK VIII THE Li xat OR RITES IN THE FORMATION OF CHARACTER? Section I. 1. The rules of propriety serve as instruments to form men’s characters, and they are therefore prepared on a great scale. Being so, the value of them is very high. They remove froma man all perversity, and increase what is beautiful in his nature. They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others. They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress*, These two are the best of all the productions of the (vegetable) world. They endure through all the four seasons, without altering a branch or changing a leaf. The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him. Men acknowledge and are affected by his goodness, and spirits enjoy his virtue. 2. The rules as instituted by the ancient kings had their radical element and their outward and 1 See the introductory notice, p. 25. * The author evidently knew the different conditions of their structure on which the growth and vigour of Endogens (the monocotyledonous plants) and Exogens (dicotyledons) respectively depend. SECT. I. THE Li rxf. 395 elegant form. A true heart and good faith are their radical element. The characteristics of each according to the idea of what is right in it are its outward and elegant form. Without the radical element, they could not have been established; without the elegant form, they could not have been put in practice!. 3. (The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits’, and agreeable to the minds of men ;—according to the characteristics of all things. Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness. Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers
2Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers 1 Callery gives for this short paragraph :—‘ Les rites établis par les anciens rois ont leur essence intimé et leur dehors ; la droiture est Yessence des rites; leur accord patent avec la raison en est le dehors. Sans essence, ils ne peuvent exister; sans dehors ils ne peuvent fonctionner.. He appends a long note on the difficulty of translation occasioned by the character wl (win), which he renders by ‘le dehors,’ and I by ‘the outward, elegant form;’ and concludes by saying, ‘ Traduise mieux qui pourra.’ I can only say that I have done the best I could (at the time) with this and every other paragraph. * Khung Ying-t4 says here that ‘the spirits were men who, when alive, had done good service, and were therefore sacrificed to when dead. From which it follows that what was agreeable to the minds of men would be in accordance with (the requirements of) the spirits.’ 396 THE Li ai. BE. VIII. near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages. 4. Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure). Important for the determination of this is the size of its territory. The amount of the offerings (also) should have regard to the character of the year as good or bad. In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated. 5. In (judging of) rites the time! should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary. Y4o’s resignation of the throne to Shun, and Shun’s resignation of itto Yi; Thang’s dethronement of XKieh ; and the overthrow of K4u by Wan and W0 :—all these are to be judged of by the time. As the Book of Poetry says, ‘It was not that he was in haste to gratify his wishes ; It was to show the filial duty that had come down to him,’ 1 «The time’ comes about by the ordering of heaven. The instances given of it are all great events in the changing of dynasties, But such changes can hardly be regarded as rites. Perhaps the writer thought that the abdication in some cases, and the violent dethroning in others, were precedents, which might be regarded as having that character. For the quotation from the Shih, which is not very happy, see Part III, ode 10, 2. SECT. I. THE Lf Kat. 397 The sacrifices to heaven and earth ; the services of the ancestral temple ; the courses for father and son ; and the righteousness between ruler and minister :— these are to be judged of as natural duties.
3SECT. I. THE Lf Kat. 397 The sacrifices to heaven and earth ; the services of the ancestral temple ; the courses for father and son ; and the righteousness between ruler and minister :— these are to be judged of as natural duties. The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits :—these are to be judged of by the material substance of the offerings. The use of the funeral rites and sacrifices; and the reciprocities of host and guest :—these are to be judged of by their appropriateness to circumstances. Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough ; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare :—in these we have an instance of the proportioning. 6. The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways :— ‘these (also) are instances of the proportioning. 7. In some céremonial usages the multitude of ‘things formed the mark of distinction. The son of Heaven had 7 shrines in his ancestral temple ; the prince of a state, 5; Great officers, 3; and other officers, 1. The dishes of the son of Heaven on stands were 26; of a duke, 16; of another prince, 12; of a Great officer of the upper class, 8; of one of the lower class, 6. Toa prince there were given 7 attendants and 7 oxen; and to a Great officer, 5 of each. The son of Heaven sat on 5 mats placed over one another ; a prince, on 3; anda Great officer, 398 THE xt xt. BK. VIII. on 2. When the son of Heaven died, he was buried after 7 months, in a fivefold coffin, with 8 plumes ; a prince was buried after 5 months, in a threefold coffin, with 6 plumes; a Great officer after 3 months, in a twofold coffin, with 4 plumes. In these cases, the multitude of things was the mark of distinction’.
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.
1This was the realisation of it. 1 The famous ‘River Map’ from which, it has been fabled, Ff(i-hst fashioned his eight trigrams. See vol. xvi, pp. 14-16. BOOK VIII THE Li xat OR RITES IN THE FORMATION OF CHARACTER? Section I. 1. The rules of propriety serve as instruments to form men’s characters, and they are therefore prepared on a great scale. Being so, the value of them is very high. They remove froma man all perversity, and increase what is beautiful in his nature. They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others. They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress*, These two are the best of all the productions of the (vegetable) world. They endure through all the four seasons, without altering a branch or changing a leaf. The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him. Men acknowledge and are affected by his goodness, and spirits enjoy his virtue. 2. The rules as instituted by the ancient kings had their radical element and their outward and 1 See the introductory notice, p. 25. * The author evidently knew the different conditions of their structure on which the growth and vigour of Endogens (the monocotyledonous plants) and Exogens (dicotyledons) respectively depend. SECT. I. THE Li rxf. 395 elegant form. A true heart and good faith are their radical element. The characteristics of each according to the idea of what is right in it are its outward and elegant form. Without the radical element, they could not have been established; without the elegant form, they could not have been put in practice!. 3. (The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits’, and agreeable to the minds of men ;—according to the characteristics of all things. Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness. Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers
2Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers 1 Callery gives for this short paragraph :—‘ Les rites établis par les anciens rois ont leur essence intimé et leur dehors ; la droiture est Yessence des rites; leur accord patent avec la raison en est le dehors. Sans essence, ils ne peuvent exister; sans dehors ils ne peuvent fonctionner.. He appends a long note on the difficulty of translation occasioned by the character wl (win), which he renders by ‘le dehors,’ and I by ‘the outward, elegant form;’ and concludes by saying, ‘ Traduise mieux qui pourra.’ I can only say that I have done the best I could (at the time) with this and every other paragraph. * Khung Ying-t4 says here that ‘the spirits were men who, when alive, had done good service, and were therefore sacrificed to when dead. From which it follows that what was agreeable to the minds of men would be in accordance with (the requirements of) the spirits.’ 396 THE Li ai. BE. VIII. near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages. 4. Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure). Important for the determination of this is the size of its territory. The amount of the offerings (also) should have regard to the character of the year as good or bad. In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated. 5. In (judging of) rites the time! should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary. Y4o’s resignation of the throne to Shun, and Shun’s resignation of itto Yi; Thang’s dethronement of XKieh ; and the overthrow of K4u by Wan and W0 :—all these are to be judged of by the time. As the Book of Poetry says, ‘It was not that he was in haste to gratify his wishes ; It was to show the filial duty that had come down to him,’ 1 «The time’ comes about by the ordering of heaven. The instances given of it are all great events in the changing of dynasties, But such changes can hardly be regarded as rites. Perhaps the writer thought that the abdication in some cases, and the violent dethroning in others, were precedents, which might be regarded as having that character. For the quotation from the Shih, which is not very happy, see Part III, ode 10, 2. SECT. I. THE Lf Kat. 397 The sacrifices to heaven and earth ; the services of the ancestral temple ; the courses for father and son ; and the righteousness between ruler and minister :— these are to be judged of as natural duties.
3SECT. I. THE Lf Kat. 397 The sacrifices to heaven and earth ; the services of the ancestral temple ; the courses for father and son ; and the righteousness between ruler and minister :— these are to be judged of as natural duties. The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits :—these are to be judged of by the material substance of the offerings. The use of the funeral rites and sacrifices; and the reciprocities of host and guest :—these are to be judged of by their appropriateness to circumstances. Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough ; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare :—in these we have an instance of the proportioning. 6. The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways :— ‘these (also) are instances of the proportioning. 7. In some céremonial usages the multitude of ‘things formed the mark of distinction. The son of Heaven had 7 shrines in his ancestral temple ; the prince of a state, 5; Great officers, 3; and other officers, 1. The dishes of the son of Heaven on stands were 26; of a duke, 16; of another prince, 12; of a Great officer of the upper class, 8; of one of the lower class, 6. Toa prince there were given 7 attendants and 7 oxen; and to a Great officer, 5 of each. The son of Heaven sat on 5 mats placed over one another ; a prince, on 3; anda Great officer, 398 THE xt xt. BK. VIII. on 2. When the son of Heaven died, he was buried after 7 months, in a fivefold coffin, with 8 plumes ; a prince was buried after 5 months, in a threefold coffin, with 6 plumes; a Great officer after 3 months, in a twofold coffin, with 4 plumes. In these cases, the multitude of things was the mark of distinction’.
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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