Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 14. It is the object of ceremonies to go back to the circumstances from which they sprang, and of music to express pleasure in the results which first gave occasion to it. Thus it was that the ancient kings, in their institution of ceremonies, sought to express their regulation of circumstances, and, in their cultivation of music, to express the aims they had in mind. Hence by an examination of their ceremonies and music, the conditions of order and disorder in which they originated can be known. Kii Po-yii? said, ‘A wise man, by his intelligence, from the sight of any article, knows the skill of the artificer, and from the contemplation of an action knows the wisdom of its performer.’ Hence there is the saying, ‘The superior man watches over the manner in which he maintains his intercourse with other men.’ 15. Within the ancestral temple reverence prevailed. The ruler himself led the victim forward, 1 A friend, and perhaps a disciple of Confucius, an officer of the state of Wei. He is mentioned in the Confucian Analects and in Mencius. 412 THE 1! xt. BE. VIIT. while the Great officers assisted and followed, bearing the offerings of silk. The ruler himself cut out (the liver) for (the preliminary) offering, while his wife bore the dish in which it should be presented. The ruler himself cut up the victim, while his wife presented the spirits. The high ministers and Great officers followed the ruler; their wives followed his wife. How grave and still was their reverence! How were they absorbed in their sincerity! How earnest was their wish that their offerings should be accepted! The arrival of the victim was announced (to the spirits) in the courtyard ; on the presentation of the blood and the flesh with the hair on it, announcement was made in the chamber ; on the presentation of the soup and boiled meat, in the hall. The announcement was made thrice, each time in a different place; indicating how they were seeking for the spirits, and had not yet found them. When the sacrifice was set forth in the hall, it was repeated next day outside (the gate of the temple) ; and hence arose the saying, ‘ Are they there? Are they here ?’ 16. One offering of the cup showed the simplicity of the service ; three offerings served to ornament it ; five, to mark discriminating care; and seven, to show (the reverence for) the spirits’. 17. Was not the great quinquennial sacrifice a service belonging to the king? The three animal victims, the fish, and flesh, were the richest tributes for the
217. Was not the great quinquennial sacrifice a service belonging to the king? The three animal victims, the fish, and flesh, were the richest tributes for the 1 The sacrifices where only one cup was presented were, it is said, the smallest; three cups belonged to the altars of the land and grain; five, to those of the hills and rivers; and seven, to those in the ancestral temple. All this is quite uncertain. SECT. II. THE Lt xxi. 413 palate from all within the four seas and the nine provinces. The fruits and grain presented in the high dishes of wood and bamboo were the product of the harmonious influences of the four seasons. The tribute of metal showed the harmonious submission (of the princes). The rolls of silk with the round pieces of jade placed on them showed the honour they rendered to virtue. The tortoise was placed in front of all the other offerings, because of its knowledge of the future ; the tribute of metal succeeded to it, showing the (hold it has on) human feelings. The vermilion, the varnish, the silk, the floss, the large bamboos and the smaller for arrows—the articles which all the states contribute; with the other uncommon articles, which each state contributed according to its resources, even to those from the remote regions:—(these followed the former). When the visitors left they were escorted with the music of the Sze Hsia'u All these things showed how important was the sacrifice. 18. In the sacrifice to God in the suburb, we have the utmost expression of reverence. In the sacrifices of the ancestral temple, we have the utmost expression of humanity. In the rites of mourning, we have the utmost expression of leal-heartedness. In the preparation of the robes and vessels for the dead, we have the utmost expression of affection. In 1 We are told in the X4u Li, Book XXIII, art. 32, that the bell master, with bells and drums, performed the nine Hsia pieces, on the occasions appropriate to them. The second of them was ‘the Sze Hsia,’ as here, but the occasion for it in the text would be inappropriate. The eighth, or Kai Hsia, would be appropriate here, and hence Kang said that sze was a mistake for kai (f¥). 414 THE Lf xi. BK. VIII. the use of gifts and offerings between host and guest, we have the utmost expression of what is right. Therefore when the superior man would see the ways of humanity and righteousness, he finds them rooted in these ceremonial usages. 19. A superior man has said, ‘ What is sweet may be tempered; what is white may be coloured. So the man who is right in heart and sincere can learn the (meaning of the) rites. The rites should not be perfunctorily performed by the man who is not right in heart and sincere. Hence it is all important (in the performance of them) to get the proper men.
3So the man who is right in heart and sincere can learn the (meaning of the) rites. The rites should not be perfunctorily performed by the man who is not right in heart and sincere. Hence it is all important (in the performance of them) to get the proper men. 20. Confucius said, ‘One may repeat the three hundred odes, and not be fit to offer the sacrifice where there is (but) one offering of the cup. He may offer that sacrifice, and not be fit to join in a great sacrifice. He may join in such a sacrifice, and not be fit to offer a great sacrifice to the hills. He may perform that fully, and yet not be able to join in the sacrifice to God. Let no one lightly discuss the subject of rites?’ 1 It is not easy to trace satisfactorily the progress of thought here from one sacrificial service to another. ‘ The great sacrifice’ is understood to be the triennial or quinqueénnial sacrifice to all the ancestors of the ruling House. It is a great step to that from a small sacrifice where only one cup was presented. What ‘the great sacrifice to the hills was’ is uncertain. It is in the text T4 La ( kK hie . The meaning of Lt as a sacrifice to the spirit of a hill is well established from the Analects III, 6. Once the phrase T& Lit appears as used in the Kau Li, Book V, gr, of the royal sacrifice to God (‘ Lorsque l’empereur offre un grand sacrifice au Seigneur Supréme,’ Biot); but it cannot have that meaning here, because the text goes on to speak of that sacrifice as superior to this. Ang Hsttan made T4 Lit to be the sacrifice to the ‘five Tis,’ or the five Planetary Gods, which view, as SECT. It. THE Lf x#t. 415 21. When 3ze-lf was steward to the House of At, its chief had been accustomed to commence his sacrifices before it was light, and when the day was insufficient for them, to continue them by torchlight. All engaged in them, however strong they might appear, and however reverent they might be, were worn out and tired, The officers limped and leaned, wherever they could, in performing their parts, and the want of reverence was great. Afterwards, when 3ze-lQ took the direction of them, the sacrifices proceeded differently. For the services in the chamber, he had parties communicating outside and inside the door ; and for those in the hall, he had parties communicating at the steps. As soon as it was light, the services began, and by the time of the evening audience all were ready to retire. When Confucius heard of this management, he said, ‘Who will say that this YQ does not understand ceremonies?! ?’ the Khien-lung editors point out, cannot be adopted. And how any sacrifice to the hills, however great, could be represented as greater than the quinquennial sacrifice in the ancestral temple, I cannot understand. I must leave the paragraph in the obscurity that belongs to it.
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.
1The 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. 14. It is the object of ceremonies to go back to the circumstances from which they sprang, and of music to express pleasure in the results which first gave occasion to it. Thus it was that the ancient kings, in their institution of ceremonies, sought to express their regulation of circumstances, and, in their cultivation of music, to express the aims they had in mind. Hence by an examination of their ceremonies and music, the conditions of order and disorder in which they originated can be known. Kii Po-yii? said, ‘A wise man, by his intelligence, from the sight of any article, knows the skill of the artificer, and from the contemplation of an action knows the wisdom of its performer.’ Hence there is the saying, ‘The superior man watches over the manner in which he maintains his intercourse with other men.’ 15. Within the ancestral temple reverence prevailed. The ruler himself led the victim forward, 1 A friend, and perhaps a disciple of Confucius, an officer of the state of Wei. He is mentioned in the Confucian Analects and in Mencius. 412 THE 1! xt. BE. VIIT. while the Great officers assisted and followed, bearing the offerings of silk. The ruler himself cut out (the liver) for (the preliminary) offering, while his wife bore the dish in which it should be presented. The ruler himself cut up the victim, while his wife presented the spirits. The high ministers and Great officers followed the ruler; their wives followed his wife. How grave and still was their reverence! How were they absorbed in their sincerity! How earnest was their wish that their offerings should be accepted! The arrival of the victim was announced (to the spirits) in the courtyard ; on the presentation of the blood and the flesh with the hair on it, announcement was made in the chamber ; on the presentation of the soup and boiled meat, in the hall. The announcement was made thrice, each time in a different place; indicating how they were seeking for the spirits, and had not yet found them. When the sacrifice was set forth in the hall, it was repeated next day outside (the gate of the temple) ; and hence arose the saying, ‘ Are they there? Are they here ?’ 16. One offering of the cup showed the simplicity of the service ; three offerings served to ornament it ; five, to mark discriminating care; and seven, to show (the reverence for) the spirits’. 17. Was not the great quinquennial sacrifice a service belonging to the king? The three animal victims, the fish, and flesh, were the richest tributes for the
217. Was not the great quinquennial sacrifice a service belonging to the king? The three animal victims, the fish, and flesh, were the richest tributes for the 1 The sacrifices where only one cup was presented were, it is said, the smallest; three cups belonged to the altars of the land and grain; five, to those of the hills and rivers; and seven, to those in the ancestral temple. All this is quite uncertain. SECT. II. THE Lt xxi. 413 palate from all within the four seas and the nine provinces. The fruits and grain presented in the high dishes of wood and bamboo were the product of the harmonious influences of the four seasons. The tribute of metal showed the harmonious submission (of the princes). The rolls of silk with the round pieces of jade placed on them showed the honour they rendered to virtue. The tortoise was placed in front of all the other offerings, because of its knowledge of the future ; the tribute of metal succeeded to it, showing the (hold it has on) human feelings. The vermilion, the varnish, the silk, the floss, the large bamboos and the smaller for arrows—the articles which all the states contribute; with the other uncommon articles, which each state contributed according to its resources, even to those from the remote regions:—(these followed the former). When the visitors left they were escorted with the music of the Sze Hsia'u All these things showed how important was the sacrifice. 18. In the sacrifice to God in the suburb, we have the utmost expression of reverence. In the sacrifices of the ancestral temple, we have the utmost expression of humanity. In the rites of mourning, we have the utmost expression of leal-heartedness. In the preparation of the robes and vessels for the dead, we have the utmost expression of affection. In 1 We are told in the X4u Li, Book XXIII, art. 32, that the bell master, with bells and drums, performed the nine Hsia pieces, on the occasions appropriate to them. The second of them was ‘the Sze Hsia,’ as here, but the occasion for it in the text would be inappropriate. The eighth, or Kai Hsia, would be appropriate here, and hence Kang said that sze was a mistake for kai (f¥). 414 THE Lf xi. BK. VIII. the use of gifts and offerings between host and guest, we have the utmost expression of what is right. Therefore when the superior man would see the ways of humanity and righteousness, he finds them rooted in these ceremonial usages. 19. A superior man has said, ‘ What is sweet may be tempered; what is white may be coloured. So the man who is right in heart and sincere can learn the (meaning of the) rites. The rites should not be perfunctorily performed by the man who is not right in heart and sincere. Hence it is all important (in the performance of them) to get the proper men.
3So the man who is right in heart and sincere can learn the (meaning of the) rites. The rites should not be perfunctorily performed by the man who is not right in heart and sincere. Hence it is all important (in the performance of them) to get the proper men. 20. Confucius said, ‘One may repeat the three hundred odes, and not be fit to offer the sacrifice where there is (but) one offering of the cup. He may offer that sacrifice, and not be fit to join in a great sacrifice. He may join in such a sacrifice, and not be fit to offer a great sacrifice to the hills. He may perform that fully, and yet not be able to join in the sacrifice to God. Let no one lightly discuss the subject of rites?’ 1 It is not easy to trace satisfactorily the progress of thought here from one sacrificial service to another. ‘ The great sacrifice’ is understood to be the triennial or quinqueénnial sacrifice to all the ancestors of the ruling House. It is a great step to that from a small sacrifice where only one cup was presented. What ‘the great sacrifice to the hills was’ is uncertain. It is in the text T4 La ( kK hie . The meaning of Lt as a sacrifice to the spirit of a hill is well established from the Analects III, 6. Once the phrase T& Lit appears as used in the Kau Li, Book V, gr, of the royal sacrifice to God (‘ Lorsque l’empereur offre un grand sacrifice au Seigneur Supréme,’ Biot); but it cannot have that meaning here, because the text goes on to speak of that sacrifice as superior to this. Ang Hsttan made T4 Lit to be the sacrifice to the ‘five Tis,’ or the five Planetary Gods, which view, as SECT. It. THE Lf x#t. 415 21. When 3ze-lf was steward to the House of At, its chief had been accustomed to commence his sacrifices before it was light, and when the day was insufficient for them, to continue them by torchlight. All engaged in them, however strong they might appear, and however reverent they might be, were worn out and tired, The officers limped and leaned, wherever they could, in performing their parts, and the want of reverence was great. Afterwards, when 3ze-lQ took the direction of them, the sacrifices proceeded differently. For the services in the chamber, he had parties communicating outside and inside the door ; and for those in the hall, he had parties communicating at the steps. As soon as it was light, the services began, and by the time of the evening audience all were ready to retire. When Confucius heard of this management, he said, ‘Who will say that this YQ does not understand ceremonies?! ?’ the Khien-lung editors point out, cannot be adopted. And how any sacrifice to the hills, however great, could be represented as greater than the quinquennial sacrifice in the ancestral temple, I cannot understand. I must leave the paragraph in the obscurity that belongs to it.
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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