Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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 21. Therefore the superior man thinks it necessary to use the utmost care in his practice of cerenionies. They are the bond that holds the multitudes together ; and if the bond be removed, those multitudes fall into confusion. Confucius said, ‘If I fight, I overcome; when I sacrifice, I receive blessing?.’ He said so, because he had the right way (of doing everything). 22. A superior man will say?, ‘The object in sacrifices is not to pray ; the time of them should not be hastened on; a great apparatus is not required at them ; ornamental matters are not to be approved ; the victims need not be fat and large; a profusion of the other offerings is not to be admired.’ 23. Confucius said, ‘ How can it be said that 3ang WaAn-£ung was acquainted with the rules of propriety? When Hsia Fd-£ét went right in the teeth of sacrificial order®, he did not stop him, (nor could he 1 It is understood that the ‘I’ is not used by Confucius of himself, but as personating one who knew the true nature of ceremonial usages. See the language again in the next Book, Sect. i, 22; it is found also in the ‘ Narratives of the School.’ * Khan Ho remarks that the compiler of the Book intends himself by ‘the superior man.’ Thus the compiler delivers his own judgment in an indirect way. Most of what he says will be admitted. It is to the general effect that simple offerings and sincere worship are acceptable, more acceptable than rich offerings and a formal service. But is he right in saying that in sacrificing we should not ‘pray?’ So long as men feel their own weakness and needs, they will not fail to pray at their religious services. So it has been in China in all the past as much as elsewhere. * Hsif FQ-241 was the keeper, or minister in charge, of the ancestral temple of LQ, and contemporary with 3ang Wan-éung during the marquisates of Kwang, Wan, and Hsi. He introduced at least one great ‘irregularity in the ancestral temple, placing the pd2 404 THE tf xi. BK. VIII. prevent) his burning a pile of firewood in sacrificing to the spirit of the furnace. Now that sacrifice is paid to an old wife. The materials for it might be contained in a tub, and the vase is the (common) wine-jar.’ Section II. 1. The rules of propriety may be compared to the human body. When the parts of one’s body are not complete, the beholder! will call him ‘An imperfect man ;’ and so a rule which has been made unsuitably may be denominated ‘ incomplete.’
21. The rules of propriety may be compared to the human body. When the parts of one’s body are not complete, the beholder! will call him ‘An imperfect man ;’ and so a rule which has been made unsuitably may be denominated ‘ incomplete.’ Some ceremonies are great, and some small; some are manifest, and some minute. The great should not be diminished, nor the small increased. The manifest should not be hidden, nor the minute made great. But while the important rules are 300, and the smaller rules 3000, the result to which they all lead is one and the same*. No one can enter an apartment but by the door. 2. A superior man in his observance of the rules, where he does his utmost and uses the greatest care, is extreme in his reverence and the manifestation of sincerity. Where they excite admiration and an tablet of Hst above that of Wan; and W&n-dung made no protest. Of the other irregularity mentioned in the text we have not much information ; and I need not try to explain it. It seems to me that it must have been greater than the other. ' The text has here ‘the superior man,’ for which Callery has ‘au dire du sage.’ * See Book XXVIII, ii, paragraph 38. What the 300 and 3000 rules are is very much disputed. The ‘one and the same result’ is, according to most, ‘reverence and sincerity;’ according to some, ‘ suitability.’ SECT. Il. THE Lf xxf. 405 elegant attractiveness, there is (still) that manifestation of sincerity. 3. A superior man, in his consideration of the rules, finds those which are carried directly into practice ; those in which one has to bend and make some modification ; those which are regular and the same for all classes; those which are diminished in a certain order; those in which (a kind of) transplantation takes place, and (the ceremony) is distributed ; those in which individuals are pushed forward and take part in the rules of a higher grade; those in which there are ornamental imitations (of natural objects) ; those in which the ornamental imitations are not carried out so fully; and those where appropriation (of higher observances) is not deemed usurpation!. 4. The usages of the three dynasties had one and the same object, and the people all observed them. In such matters as colour, whether it should be white or dark, Hsia instituted and Yin adopted (its choice, or did not do so)”. 5. Under the KAu dynasty the representatives of 1 Nine peculiarities in ceremonial usages are here indicated. It would be possible to illustrate them fully after the most approved commentators ; but there would be little advantage in thus recalling the past which has for the most part passed away,— even in China.
3It would be possible to illustrate them fully after the most approved commentators ; but there would be little advantage in thus recalling the past which has for the most part passed away,— even in China. ® Callery takes a different view of the second sentence in this paragraph, and translates it :—‘ (Si quelque chose a subi des modifications, ce n’a été que) la couleur blanche ou la couleur verte (caractéristique de telle ou telle autre dynastie ; en dehors de ces choses peu importantes, pour tout ce qui est essentiel) la dynastie des Yin s’est scrupuleusement conformée & ce qui a été établi par les Hsia.’ His view of the whole paragraph, however, comes to much the same as mine. 406 THE Li xi. BE. VIII. the dead sat. Their monitors and cup-suppliers observed no regular rules. The usages were the same (as those of Yin), and the underlying principle was one. Under the Hsid dynasty, the personators had stood till the sacrifice was ended, (whereas) under Yin they sat. Under 4u, when the cup went round among all, there were six personators!. 3angyze said, ‘The usages of Kau might be compared to those of a subscription club®.’ 6. A superior man will say, ‘ The usages of ceremony that come closest to our human feelings are not those of the highest sacrifices ; (as may be seen in) the blood of the border sacrifice; the raw flesh in the great offering (to all the royal ancestors) of the ancestral temple; the sodden flesh, where the spirits are presented thrice ; and the roast meat, where they are presented once®.’ 7. And so those usages were not devised by 1 This would be on occasion of the united sacrifice to all the ancestors ; the personator of Hau A? being left out of the enumeration, as more honourable than the others. ® Fhat is, all stand equally as if each had paid his contribution to the expenses. 5 The greatest of all sacrifices was that to Heaven in a suburb of the capital; the next was the great triennial or quinquennial sacrifice in the ancestral temple; the third was that at the altars of the land and grain, and of the hills and rivers, which is supposed to be described here as that at which ‘the cup’ was thrice presented; and the last in order and importance were small sacrifices to individual spirits. The four offerings in the text were presented at the first three; but not in the same order. That to Heaven began with blood; that in the ancestral temple with raw flesh. Those farthest from our human feelings had the place of honour in the greatest services. We must seek for a higher and deeper origin of them than our ordinary feelings. SECT. It. THE Lt gat. 407
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 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 21. Therefore the superior man thinks it necessary to use the utmost care in his practice of cerenionies. They are the bond that holds the multitudes together ; and if the bond be removed, those multitudes fall into confusion. Confucius said, ‘If I fight, I overcome; when I sacrifice, I receive blessing?.’ He said so, because he had the right way (of doing everything). 22. A superior man will say?, ‘The object in sacrifices is not to pray ; the time of them should not be hastened on; a great apparatus is not required at them ; ornamental matters are not to be approved ; the victims need not be fat and large; a profusion of the other offerings is not to be admired.’ 23. Confucius said, ‘ How can it be said that 3ang WaAn-£ung was acquainted with the rules of propriety? When Hsia Fd-£ét went right in the teeth of sacrificial order®, he did not stop him, (nor could he 1 It is understood that the ‘I’ is not used by Confucius of himself, but as personating one who knew the true nature of ceremonial usages. See the language again in the next Book, Sect. i, 22; it is found also in the ‘ Narratives of the School.’ * Khan Ho remarks that the compiler of the Book intends himself by ‘the superior man.’ Thus the compiler delivers his own judgment in an indirect way. Most of what he says will be admitted. It is to the general effect that simple offerings and sincere worship are acceptable, more acceptable than rich offerings and a formal service. But is he right in saying that in sacrificing we should not ‘pray?’ So long as men feel their own weakness and needs, they will not fail to pray at their religious services. So it has been in China in all the past as much as elsewhere. * Hsif FQ-241 was the keeper, or minister in charge, of the ancestral temple of LQ, and contemporary with 3ang Wan-éung during the marquisates of Kwang, Wan, and Hsi. He introduced at least one great ‘irregularity in the ancestral temple, placing the pd2 404 THE tf xi. BK. VIII. prevent) his burning a pile of firewood in sacrificing to the spirit of the furnace. Now that sacrifice is paid to an old wife. The materials for it might be contained in a tub, and the vase is the (common) wine-jar.’ Section II. 1. The rules of propriety may be compared to the human body. When the parts of one’s body are not complete, the beholder! will call him ‘An imperfect man ;’ and so a rule which has been made unsuitably may be denominated ‘ incomplete.’
21. The rules of propriety may be compared to the human body. When the parts of one’s body are not complete, the beholder! will call him ‘An imperfect man ;’ and so a rule which has been made unsuitably may be denominated ‘ incomplete.’ Some ceremonies are great, and some small; some are manifest, and some minute. The great should not be diminished, nor the small increased. The manifest should not be hidden, nor the minute made great. But while the important rules are 300, and the smaller rules 3000, the result to which they all lead is one and the same*. No one can enter an apartment but by the door. 2. A superior man in his observance of the rules, where he does his utmost and uses the greatest care, is extreme in his reverence and the manifestation of sincerity. Where they excite admiration and an tablet of Hst above that of Wan; and W&n-dung made no protest. Of the other irregularity mentioned in the text we have not much information ; and I need not try to explain it. It seems to me that it must have been greater than the other. ' The text has here ‘the superior man,’ for which Callery has ‘au dire du sage.’ * See Book XXVIII, ii, paragraph 38. What the 300 and 3000 rules are is very much disputed. The ‘one and the same result’ is, according to most, ‘reverence and sincerity;’ according to some, ‘ suitability.’ SECT. Il. THE Lf xxf. 405 elegant attractiveness, there is (still) that manifestation of sincerity. 3. A superior man, in his consideration of the rules, finds those which are carried directly into practice ; those in which one has to bend and make some modification ; those which are regular and the same for all classes; those which are diminished in a certain order; those in which (a kind of) transplantation takes place, and (the ceremony) is distributed ; those in which individuals are pushed forward and take part in the rules of a higher grade; those in which there are ornamental imitations (of natural objects) ; those in which the ornamental imitations are not carried out so fully; and those where appropriation (of higher observances) is not deemed usurpation!. 4. The usages of the three dynasties had one and the same object, and the people all observed them. In such matters as colour, whether it should be white or dark, Hsia instituted and Yin adopted (its choice, or did not do so)”. 5. Under the KAu dynasty the representatives of 1 Nine peculiarities in ceremonial usages are here indicated. It would be possible to illustrate them fully after the most approved commentators ; but there would be little advantage in thus recalling the past which has for the most part passed away,— even in China.
3It would be possible to illustrate them fully after the most approved commentators ; but there would be little advantage in thus recalling the past which has for the most part passed away,— even in China. ® Callery takes a different view of the second sentence in this paragraph, and translates it :—‘ (Si quelque chose a subi des modifications, ce n’a été que) la couleur blanche ou la couleur verte (caractéristique de telle ou telle autre dynastie ; en dehors de ces choses peu importantes, pour tout ce qui est essentiel) la dynastie des Yin s’est scrupuleusement conformée & ce qui a été établi par les Hsia.’ His view of the whole paragraph, however, comes to much the same as mine. 406 THE Li xi. BE. VIII. the dead sat. Their monitors and cup-suppliers observed no regular rules. The usages were the same (as those of Yin), and the underlying principle was one. Under the Hsid dynasty, the personators had stood till the sacrifice was ended, (whereas) under Yin they sat. Under 4u, when the cup went round among all, there were six personators!. 3angyze said, ‘The usages of Kau might be compared to those of a subscription club®.’ 6. A superior man will say, ‘ The usages of ceremony that come closest to our human feelings are not those of the highest sacrifices ; (as may be seen in) the blood of the border sacrifice; the raw flesh in the great offering (to all the royal ancestors) of the ancestral temple; the sodden flesh, where the spirits are presented thrice ; and the roast meat, where they are presented once®.’ 7. And so those usages were not devised by 1 This would be on occasion of the united sacrifice to all the ancestors ; the personator of Hau A? being left out of the enumeration, as more honourable than the others. ® Fhat is, all stand equally as if each had paid his contribution to the expenses. 5 The greatest of all sacrifices was that to Heaven in a suburb of the capital; the next was the great triennial or quinquennial sacrifice in the ancestral temple; the third was that at the altars of the land and grain, and of the hills and rivers, which is supposed to be described here as that at which ‘the cup’ was thrice presented; and the last in order and importance were small sacrifices to individual spirits. The four offerings in the text were presented at the first three; but not in the same order. That to Heaven began with blood; that in the ancestral temple with raw flesh. Those farthest from our human feelings had the place of honour in the greatest services. We must seek for a higher and deeper origin of them than our ordinary feelings. SECT. It. THE Lt gat. 407
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.
No commentary for this page.