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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In these cases, the multitude of things was the mark of distinction’. 8. In other usages, the paucity of things formed the mark of distinction. To the son of Heaven there were given no attendants’, and he sacrificed to Heaven with a single victim ; when he visited the princes (on his tours of inspection), he was feasted with a single bullock. When princes went to the courts of one another, fragrant spirits were used in libations, and there were no dishes on stands, either of wood or bamboo. At friendly missions by Great officers, the ceremonial offerings were slices of dried meat and pickles. The son of Heaven declared himself satisfied after 1 dish; a prince, after 2; a Great officer and other officers, after 3; while no limit was set to the eating of people who lived by their labour. (The horses of) the Great carriage had I ornamental tassel at their breast-bands; those of the other carriages had 7 (pieces of) jade for ranktokens ; and libation cups were presented singly; as also the tiger-shaped and yellow cups. In sacrificing to spirits a single mat was used; when princes were giving audience to their ministers, they (bowed to) the Great officers one by one, but to all the other officers 1 The different views in attempting to verify all the numbers and other points in the specifications here are endless. * The attendants waited on the visitors. But the son of Heaven was lord of all under the sky. He was at home everywhere; and could not be received as a visitor. SECT. 1. THE Lf xxi. 399 together. In these cases the fewness of the things formed the mark of distinction. 9. In others, greatness of size formed the mark. The dimensions of palaces and apartments; the measurements of dishes and (other) articles; the thickness of the inner and outer coffins; the greatness of eminences and mounds! :—these were cases in which the greatness of size was the mark. 10. In others, smallness of size formed the mark. At the sacrifices of the ancestral temple, the highest in rank presented a cup (of spirits to the representative of the dead), and the low, a san (containing five times as much): (at some other sacrifices), the honourable took a £Aih (containing 3 cups), and the low a horn (containing 4). (At the feasts of viscounts and barons), when the vase went round 5 times, outside the door was the earthenware fu (of supply), and inside, the hd; while the ruler’s vase was an earthenware wf :—these were cases in which the smallness of size was the mark of distinction *. 11. In others, the height formed the mark of 1 Both these names refer, probably, to mounds raised over the dead. Those over the emperors of the Ming dynasty, about midway between Peking and the Great Wall, and that over Confucius at AAii-f in Shan-tung, are the best specimens of these which I have seen. * It is difficult to explain fully and verify all the statements in this paragraph, for want of evidence. The unit in them is the
2* It is difficult to explain fully and verify all the statements in this paragraph, for want of evidence. The unit in them is the shang (Ff), or ‘pint,’ now = 1°031 litre; the cup, (gio, #) contained one shang; the &Aih (Rie), three; the 21d (44), four; and the san (Ro. five. The ha (ie) contained one ‘stone’ (4%), = 10°310 litre; and the wo (MA) = 5055. The size of the fau ($y) i is unknown. 400 THE Lf xt. BK, VIII. distinction. The hall of the son-of Heaven was ascended by 9 steps’; that of a prince, by 7; that of a Great officer, by 5; and that of an ordinary officer, by 3. The son of Heaven and the princes had (also) the towered gateway. In these cases height was the mark. . 12. In others, the lowness formed the mark. In sacrificing, the highest reverence was not shown on the raised altar, but on the ground beneath, which had been swept. The vases of the son of Heaven and the princes were set on a tray without feet?; those of Great and other officers on one with feet (3 inches high). In these cases the lowness was the mark of distinction. 13. In others, ornament formed the mark. The son of Heaven wore his upper robe with the dragons figured on it; princes, the lower robe with the axes embroidered on it; Great officers, their lower robe with the symbol of distinction; and other officers, the dark-coloured upper robe, and the lower one red. The cap of the son of Heaven had t2 pendents of jade beads set on strings hanging down of red and green silk; that of princes, 9; that of Great officers of the highest grade, 7; and if they were of the lowest grade,-5 ; and that of other officers, 3. In these cases the ornament was the mark of distinction. 14. In others, plainness formed the mark. Acts of the greatest reverence admit of no ornament. 1 This literally is ‘nine cubits;’ each step, it is said, was a cubit high. * This tray was four cubits long, two cubits four inches wide, and five inches deep. SECT. 1. THE Lf xuf. 401 The relatives of a father do not put themselves into postures (like other visitors). The Grand jade-token has no engraving on it. The Grand soup has no condiments. The Grand carriage is plain, and the mats in it are of rushes. The goblet with the victim-ox carved on it is covered with a plain white cloth. The ladle is made of white-veined wood. These are cases in which plainness is the mark. 15. Confucius said, ‘Ceremonial usages should be most carefully considered.’ This is the meaning of the remark that ‘while usages are different, the relations between them as many or few should be maintained?.’ His words had reference to the proportioning of rites.
315. Confucius said, ‘Ceremonial usages should be most carefully considered.’ This is the meaning of the remark that ‘while usages are different, the relations between them as many or few should be maintained?.’ His words had reference to the proportioning of rites. 16. That in the (instituting of) rites the multitude of things was considered a mark of distinction, arose from the minds (of the framers) being directed outwards. The energy (of nature) shoots forth and is displayed everywhere in all things, with a great discriminating control over their vast multitude. In such a case, how could they keep from making multitude a mark of distinction in rites ? Hence the superior men, (the framers), rejoiced in displaying (their discrimination). But that in (the instituting of) rites the paucity of things was (also) considered a mark of distinction, arose from the minds (of the framers) being directed inwards. Extreme as is the energy (of nature) in production, it is exquisite and minute. When we look at all the things under the sky, they do not * See page 392, paragraph 15. We may conclude that the Li Yun was compiled and published before the Lt X Af; or it may be that the sentences common to them both had long been in use. [27] pd 402 THE Lf xf. BK. VIII. seem to be in proportion to that energy. In such a case, how could they keep from considering paucity a mark of distinction? Hence the superior men, (the framers), watched carefully over the solitude (of their own thoughts)?. 17. The ancient sages (thus) gave honour to what was internal, and sought pleasure in what was external; found a mark of distinction in paucity, and one of what was admirable in multitude; and therefore in the ceremonial usages instituted by the ancient kings we should look neither for multitude nor for paucity, but for the due relative proportion. 18. Therefore, when a man of rank uses a large victim in sacrifice, we say he acts according to propriety, but when an ordinary officer does so, we say he commits an act of usurpation. 19. Kwan Aung had his sacrificial dishes of grain carved, and red bands to his cap; fashioned hills on the capitals of his pillars, and pondweed on the small pillars above the beams*?;—the superior man considered it wild extravagance. 20. An Phing-4ung, in sacrificing to his father, used a sucking-pig which did not fill the dish, and went to court in an (old) washed robe and cap :— the superior man considered it was niggardliness’. 1 Callery thinks that the theory about rites underlying this paragraph is ‘éminemment obscure.’ One difficulty with me is to discover any connection between its parts and what is said in paragraphs 7 and 8 about the ‘ multitude and paucity of rites.’ * See the Analects, V, xvii, and the note there. In that passage the extravagance is charged on the 3ang Wan-éung of paragraph 23. * An Phing-kung was a Great officer of X2i, and ought not to have been so niggardly. SECT. 1. THE Lf gui. 403
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.
1In these cases, the multitude of things was the mark of distinction’. 8. In other usages, the paucity of things formed the mark of distinction. To the son of Heaven there were given no attendants’, and he sacrificed to Heaven with a single victim ; when he visited the princes (on his tours of inspection), he was feasted with a single bullock. When princes went to the courts of one another, fragrant spirits were used in libations, and there were no dishes on stands, either of wood or bamboo. At friendly missions by Great officers, the ceremonial offerings were slices of dried meat and pickles. The son of Heaven declared himself satisfied after 1 dish; a prince, after 2; a Great officer and other officers, after 3; while no limit was set to the eating of people who lived by their labour. (The horses of) the Great carriage had I ornamental tassel at their breast-bands; those of the other carriages had 7 (pieces of) jade for ranktokens ; and libation cups were presented singly; as also the tiger-shaped and yellow cups. In sacrificing to spirits a single mat was used; when princes were giving audience to their ministers, they (bowed to) the Great officers one by one, but to all the other officers 1 The different views in attempting to verify all the numbers and other points in the specifications here are endless. * The attendants waited on the visitors. But the son of Heaven was lord of all under the sky. He was at home everywhere; and could not be received as a visitor. SECT. 1. THE Lf xxi. 399 together. In these cases the fewness of the things formed the mark of distinction. 9. In others, greatness of size formed the mark. The dimensions of palaces and apartments; the measurements of dishes and (other) articles; the thickness of the inner and outer coffins; the greatness of eminences and mounds! :—these were cases in which the greatness of size was the mark. 10. In others, smallness of size formed the mark. At the sacrifices of the ancestral temple, the highest in rank presented a cup (of spirits to the representative of the dead), and the low, a san (containing five times as much): (at some other sacrifices), the honourable took a £Aih (containing 3 cups), and the low a horn (containing 4). (At the feasts of viscounts and barons), when the vase went round 5 times, outside the door was the earthenware fu (of supply), and inside, the hd; while the ruler’s vase was an earthenware wf :—these were cases in which the smallness of size was the mark of distinction *. 11. In others, the height formed the mark of 1 Both these names refer, probably, to mounds raised over the dead. Those over the emperors of the Ming dynasty, about midway between Peking and the Great Wall, and that over Confucius at AAii-f in Shan-tung, are the best specimens of these which I have seen. * It is difficult to explain fully and verify all the statements in this paragraph, for want of evidence. The unit in them is the
2* It is difficult to explain fully and verify all the statements in this paragraph, for want of evidence. The unit in them is the shang (Ff), or ‘pint,’ now = 1°031 litre; the cup, (gio, #) contained one shang; the &Aih (Rie), three; the 21d (44), four; and the san (Ro. five. The ha (ie) contained one ‘stone’ (4%), = 10°310 litre; and the wo (MA) = 5055. The size of the fau ($y) i is unknown. 400 THE Lf xt. BK, VIII. distinction. The hall of the son-of Heaven was ascended by 9 steps’; that of a prince, by 7; that of a Great officer, by 5; and that of an ordinary officer, by 3. The son of Heaven and the princes had (also) the towered gateway. In these cases height was the mark. . 12. In others, the lowness formed the mark. In sacrificing, the highest reverence was not shown on the raised altar, but on the ground beneath, which had been swept. The vases of the son of Heaven and the princes were set on a tray without feet?; those of Great and other officers on one with feet (3 inches high). In these cases the lowness was the mark of distinction. 13. In others, ornament formed the mark. The son of Heaven wore his upper robe with the dragons figured on it; princes, the lower robe with the axes embroidered on it; Great officers, their lower robe with the symbol of distinction; and other officers, the dark-coloured upper robe, and the lower one red. The cap of the son of Heaven had t2 pendents of jade beads set on strings hanging down of red and green silk; that of princes, 9; that of Great officers of the highest grade, 7; and if they were of the lowest grade,-5 ; and that of other officers, 3. In these cases the ornament was the mark of distinction. 14. In others, plainness formed the mark. Acts of the greatest reverence admit of no ornament. 1 This literally is ‘nine cubits;’ each step, it is said, was a cubit high. * This tray was four cubits long, two cubits four inches wide, and five inches deep. SECT. 1. THE Lf xuf. 401 The relatives of a father do not put themselves into postures (like other visitors). The Grand jade-token has no engraving on it. The Grand soup has no condiments. The Grand carriage is plain, and the mats in it are of rushes. The goblet with the victim-ox carved on it is covered with a plain white cloth. The ladle is made of white-veined wood. These are cases in which plainness is the mark. 15. Confucius said, ‘Ceremonial usages should be most carefully considered.’ This is the meaning of the remark that ‘while usages are different, the relations between them as many or few should be maintained?.’ His words had reference to the proportioning of rites.
315. Confucius said, ‘Ceremonial usages should be most carefully considered.’ This is the meaning of the remark that ‘while usages are different, the relations between them as many or few should be maintained?.’ His words had reference to the proportioning of rites. 16. That in the (instituting of) rites the multitude of things was considered a mark of distinction, arose from the minds (of the framers) being directed outwards. The energy (of nature) shoots forth and is displayed everywhere in all things, with a great discriminating control over their vast multitude. In such a case, how could they keep from making multitude a mark of distinction in rites ? Hence the superior men, (the framers), rejoiced in displaying (their discrimination). But that in (the instituting of) rites the paucity of things was (also) considered a mark of distinction, arose from the minds (of the framers) being directed inwards. Extreme as is the energy (of nature) in production, it is exquisite and minute. When we look at all the things under the sky, they do not * See page 392, paragraph 15. We may conclude that the Li Yun was compiled and published before the Lt X Af; or it may be that the sentences common to them both had long been in use. [27] pd 402 THE Lf xf. BK. VIII. seem to be in proportion to that energy. In such a case, how could they keep from considering paucity a mark of distinction? Hence the superior men, (the framers), watched carefully over the solitude (of their own thoughts)?. 17. The ancient sages (thus) gave honour to what was internal, and sought pleasure in what was external; found a mark of distinction in paucity, and one of what was admirable in multitude; and therefore in the ceremonial usages instituted by the ancient kings we should look neither for multitude nor for paucity, but for the due relative proportion. 18. Therefore, when a man of rank uses a large victim in sacrifice, we say he acts according to propriety, but when an ordinary officer does so, we say he commits an act of usurpation. 19. Kwan Aung had his sacrificial dishes of grain carved, and red bands to his cap; fashioned hills on the capitals of his pillars, and pondweed on the small pillars above the beams*?;—the superior man considered it wild extravagance. 20. An Phing-4ung, in sacrificing to his father, used a sucking-pig which did not fill the dish, and went to court in an (old) washed robe and cap :— the superior man considered it was niggardliness’. 1 Callery thinks that the theory about rites underlying this paragraph is ‘éminemment obscure.’ One difficulty with me is to discover any connection between its parts and what is said in paragraphs 7 and 8 about the ‘ multitude and paucity of rites.’ * See the Analects, V, xvii, and the note there. In that passage the extravagance is charged on the 3ang Wan-éung of paragraph 23. * An Phing-kung was a Great officer of X2i, and ought not to have been so niggardly. SECT. 1. THE Lf gui. 403
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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