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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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 superior men in order to give expression to their feelings. There was a beginning of them from (the oldest times) ; as when (two princes) have an interview, there are seven attendants to wait on them and direct them. Without these the interview would be too plain and dull. They reach (the ancestral temple) after the visitor has thrice declined the welcome of the host, and the host has thrice tried to give precedence to the other. Without these courtesies the interview would be too hurried and abrupt. In the same way, when in Lf they were about to perform the service to God (in the suburb), they felt it necessary first to have a service in the college with its semicircular pool. When they were about in 3in to sacrifice to the Ho, they would first do so to the pool of Wa. When in Xét they were about to sacrifice to mount Thai, they would do so first in the forest of Phei. Moreover, the keeping the victims (for the altar of Heaven) for three months (in the stable) ; the abstinence (of the worshippers) for seven days; and the vigil of three days :—all showed the extreme degree of (preparatory) care (for the service). The ritual arrangements, further, of the reception (of guests) and communication between them and the host, and for assisting and guiding the steps of the (blind) musicians, showed the extreme degree of kindly (provision)'. 1 Tt is not easy to construe this paragraph, nor to discover and indicate the connexion between its different parts. Generally we may say that it illustrates the previous statement about the rites as not simply the expression of natural feeling, but of that feeling wisely guided and embodied so as to be most beneficial to the 4c8 THE Li xf. BK. VIII. 8. In ceremonial usages we should go back to the root of them (in the mind), and maintain the old (arrangements of them), not forgetting what they were at first. Hence there is no (need to be) calling attention to the demonstrations expressive of grief’; and those which (more particularly) belong to the court are accompanied by music. There is the use of sweet spirits, and the value set on water; there is the use of the (ordinary) knife, and the honour expressed by that furnished with (small) bells ; there is the comfort afforded by the rush and fine bamboo mats, and the (special) employment of those which are made of straw. Therefore the ancient kings in their institution of the rules of propriety had a ruling idea, and thus it is that they were capable of being transmitted, and might be learned, however many they were.
2Therefore the ancient kings in their institution of the rules of propriety had a ruling idea, and thus it is that they were capable of being transmitted, and might be learned, however many they were. 9. The superior man will say, ‘If a man do not have in himself the distinctions (embodied in ceremonies), he will contemplate that embodiment without any intelligent discrimination; if he wish to exercise that discrimination, and not follow the guidance of the rules, he will not succeed in his object. Hence if his practice of ceremonies be not according to the rules, men will not respect them ; individual and society. The auxiliary services in the first part of it were all preparatory to the great services that followed. That in the great college of LQ was concerned with Hau 7, the ancestor of the House of Xau and all its branches, and preliminary to the place he was to occupy at the great sacrifice to Heaven. The remaining two paragraphs show how the natural feeling was quietly nourished, guided, and modified. ? Yet much is said in the Than Kung about those demonstrations of grief in the mourning rites. SECT. II. THE Li xxi. 409 and if his words be not according to those rules, men will not believe them. Accordingly it is said, “ The rules of ceremony are the highest expression of (the truth of) things.”’ 10. Hence it was that in old times, when the ancient kings instituted ceremonies, they conveyed their idea by means of the qualities of the articles and observances which they employed. In their great undertakings, they were sure to act in accordance with the seasons; in their doings morning and evening, they imitated the sun and moon; in what required a high situation, they took advantage of mounds and hillocks, and in what required a low situation, of the (banks of the) rivers and lakes. Hence each season has its rains and benefits, and those wise men sought to make use of them with intelligence with all the earnestness they could command!. 11. The ancient kings valued (men’s) possession of virtue, honoured those who pursued the right course, and employed those who displayed ability. They selected men of talents and virtue, and 1 See Callery’s translation of this paragraph. He says on it:— ‘Cette période offre, par son incohérence, des difficultés sérieuses qui me font supposer une grave altération du texte primitif;’ and justifies his own version by the remark, ‘Je me suis dit qu’aprés tout il vaut mieux embellir que défigurer.’ He takes the whole, like Kang, as referring to the ceremonies of different sacrifices. Ying Yung (Sung dynasty; earlier than AQ Hsf) understood it more generally of other royal and imperial doings. The X/ien-lung editors say that the two views must be united. They remark on the last sentence that, as ‘every season has its appropriate productions and every situation its own suitabilities, we must examine them in order to use things appropriately,’ 410 THE Li xf. BK. VIII.
3The X/ien-lung editors say that the two views must be united. They remark on the last sentence that, as ‘every season has its appropriate productions and every situation its own suitabilities, we must examine them in order to use things appropriately,’ 410 THE Li xf. BK. VIII. appointed them. They assembled the whole of them and solemnly addressed them’. 12. Then in accordance with (the height of) heaven they did service to Heaven, in accordance with (the lower position of) earth they did service to Earth; taking advantage of the famous hills they ascended them, and announced to Heaven the good government (of the princes). When thus at the felicitous spot (chosen for their capitals) they pre- - sented their offerings to God in the suburb and announced to Heaven (the general good government from the famous hills), the phoenix descended, and tortoises and dragons made their appearance? When they presented their offerings to God in the suburb the winds and rains were duly regulated, and the cold and heat came each in its proper time, so that the sage (king) had only to stand with his face to the south, and order prevailed all under the sky. 13. The courses of the heavenly (bodies) supply the most perfect lessons, and the sages possessed the highest degree of virtue. Above, in the hall of the ancestral temple, there was the jar, with clouds and hills represented on it on the east, and that with the victim represented on it on the west. Below the hall the larger drums were suspended on the west, and the smaller drums answering to them on the east. The ruler appeared at the (top of the) steps on the east; his wife was in the apartment on the west. The great luminary makes his appearance in 1 The ‘selection’ here, it is understood, was of the functionaries to take part in the sacrificial ceremonies, and the solemn address was on the duties they had to perform. * See pp. 392, 393, paragraph 16. SECT. If. THE Li xxi. 4UE the east; the moon makes her appearance in the west. Such are the different ways in which the processes of darkness and light are distributed in nature, and such are the arrangements for the positions (corresponding thereto) of husband and wife. The ruler fills his cup from the jar with an elephant represented on it; his wife fills hers from that with clouds and hills. With such reciprocation do the ceremonies proceed above, while the music responds in the same way below ;—there is the perfection of harmony.
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 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 superior men in order to give expression to their feelings. There was a beginning of them from (the oldest times) ; as when (two princes) have an interview, there are seven attendants to wait on them and direct them. Without these the interview would be too plain and dull. They reach (the ancestral temple) after the visitor has thrice declined the welcome of the host, and the host has thrice tried to give precedence to the other. Without these courtesies the interview would be too hurried and abrupt. In the same way, when in Lf they were about to perform the service to God (in the suburb), they felt it necessary first to have a service in the college with its semicircular pool. When they were about in 3in to sacrifice to the Ho, they would first do so to the pool of Wa. When in Xét they were about to sacrifice to mount Thai, they would do so first in the forest of Phei. Moreover, the keeping the victims (for the altar of Heaven) for three months (in the stable) ; the abstinence (of the worshippers) for seven days; and the vigil of three days :—all showed the extreme degree of (preparatory) care (for the service). The ritual arrangements, further, of the reception (of guests) and communication between them and the host, and for assisting and guiding the steps of the (blind) musicians, showed the extreme degree of kindly (provision)'. 1 Tt is not easy to construe this paragraph, nor to discover and indicate the connexion between its different parts. Generally we may say that it illustrates the previous statement about the rites as not simply the expression of natural feeling, but of that feeling wisely guided and embodied so as to be most beneficial to the 4c8 THE Li xf. BK. VIII. 8. In ceremonial usages we should go back to the root of them (in the mind), and maintain the old (arrangements of them), not forgetting what they were at first. Hence there is no (need to be) calling attention to the demonstrations expressive of grief’; and those which (more particularly) belong to the court are accompanied by music. There is the use of sweet spirits, and the value set on water; there is the use of the (ordinary) knife, and the honour expressed by that furnished with (small) bells ; there is the comfort afforded by the rush and fine bamboo mats, and the (special) employment of those which are made of straw. Therefore the ancient kings in their institution of the rules of propriety had a ruling idea, and thus it is that they were capable of being transmitted, and might be learned, however many they were.
2Therefore the ancient kings in their institution of the rules of propriety had a ruling idea, and thus it is that they were capable of being transmitted, and might be learned, however many they were. 9. The superior man will say, ‘If a man do not have in himself the distinctions (embodied in ceremonies), he will contemplate that embodiment without any intelligent discrimination; if he wish to exercise that discrimination, and not follow the guidance of the rules, he will not succeed in his object. Hence if his practice of ceremonies be not according to the rules, men will not respect them ; individual and society. The auxiliary services in the first part of it were all preparatory to the great services that followed. That in the great college of LQ was concerned with Hau 7, the ancestor of the House of Xau and all its branches, and preliminary to the place he was to occupy at the great sacrifice to Heaven. The remaining two paragraphs show how the natural feeling was quietly nourished, guided, and modified. ? Yet much is said in the Than Kung about those demonstrations of grief in the mourning rites. SECT. II. THE Li xxi. 409 and if his words be not according to those rules, men will not believe them. Accordingly it is said, “ The rules of ceremony are the highest expression of (the truth of) things.”’ 10. Hence it was that in old times, when the ancient kings instituted ceremonies, they conveyed their idea by means of the qualities of the articles and observances which they employed. In their great undertakings, they were sure to act in accordance with the seasons; in their doings morning and evening, they imitated the sun and moon; in what required a high situation, they took advantage of mounds and hillocks, and in what required a low situation, of the (banks of the) rivers and lakes. Hence each season has its rains and benefits, and those wise men sought to make use of them with intelligence with all the earnestness they could command!. 11. The ancient kings valued (men’s) possession of virtue, honoured those who pursued the right course, and employed those who displayed ability. They selected men of talents and virtue, and 1 See Callery’s translation of this paragraph. He says on it:— ‘Cette période offre, par son incohérence, des difficultés sérieuses qui me font supposer une grave altération du texte primitif;’ and justifies his own version by the remark, ‘Je me suis dit qu’aprés tout il vaut mieux embellir que défigurer.’ He takes the whole, like Kang, as referring to the ceremonies of different sacrifices. Ying Yung (Sung dynasty; earlier than AQ Hsf) understood it more generally of other royal and imperial doings. The X/ien-lung editors say that the two views must be united. They remark on the last sentence that, as ‘every season has its appropriate productions and every situation its own suitabilities, we must examine them in order to use things appropriately,’ 410 THE Li xf. BK. VIII.
3The X/ien-lung editors say that the two views must be united. They remark on the last sentence that, as ‘every season has its appropriate productions and every situation its own suitabilities, we must examine them in order to use things appropriately,’ 410 THE Li xf. BK. VIII. appointed them. They assembled the whole of them and solemnly addressed them’. 12. Then in accordance with (the height of) heaven they did service to Heaven, in accordance with (the lower position of) earth they did service to Earth; taking advantage of the famous hills they ascended them, and announced to Heaven the good government (of the princes). When thus at the felicitous spot (chosen for their capitals) they pre- - sented their offerings to God in the suburb and announced to Heaven (the general good government from the famous hills), the phoenix descended, and tortoises and dragons made their appearance? When they presented their offerings to God in the suburb the winds and rains were duly regulated, and the cold and heat came each in its proper time, so that the sage (king) had only to stand with his face to the south, and order prevailed all under the sky. 13. The courses of the heavenly (bodies) supply the most perfect lessons, and the sages possessed the highest degree of virtue. Above, in the hall of the ancestral temple, there was the jar, with clouds and hills represented on it on the east, and that with the victim represented on it on the west. Below the hall the larger drums were suspended on the west, and the smaller drums answering to them on the east. The ruler appeared at the (top of the) steps on the east; his wife was in the apartment on the west. The great luminary makes his appearance in 1 The ‘selection’ here, it is understood, was of the functionaries to take part in the sacrificial ceremonies, and the solemn address was on the duties they had to perform. * See pp. 392, 393, paragraph 16. SECT. If. THE Li xxi. 4UE the east; the moon makes her appearance in the west. Such are the different ways in which the processes of darkness and light are distributed in nature, and such are the arrangements for the positions (corresponding thereto) of husband and wife. The ruler fills his cup from the jar with an elephant represented on it; his wife fills hers from that with clouds and hills. With such reciprocation do the ceremonies proceed above, while the music responds in the same way below ;—there is the perfection of harmony.
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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