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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* This paragraph and the next describe ceremonies on occasion of the king’s reception of the great nobles, when they appeared in great force at court. With this the expurgated Li A? begins. * See note 1, page 413. Ee2 420 THE Lf xt. BK. IX. given to the human voice. Music comes from the expanding influence (that operates in nature); ceremonies from the contracting. When the two are in harmony, all things obtain (their full development). 7. There were no fixed rules for the various articles of tribute. They were the different products of the different territories according to their several suitabilities, and were regulated by their distances (from the royal domain). The tortoises were placed in front of all the other offerings ;— because (the shell) gave the knowledge of the future. The bells succeeded to them ;—because of their harmony, they were a symbol of the union of feeling that should prevail’. Then there were the skins of tigers and leopards ;—emblems of the fierce energy with which insubordination would be repressed; and there were the bundles of silks with disks of jade on them,— showing how (the princes) came to (admire and experience) the virtue (of the king). 8. (The use of) a hundred torches in his courtyard began with duke Hwan of KAt. The playing of the Sze Hsia (at receptions) of Great officers began with KAo WAan-jze 2. 9. When appearing at another court, for a Great officer to have a private audience was contrary to propriety. If he were there as a commissioner, bearing ? As we have no account anywhere of bells, made, being sent as tribute, many understand the name as merely = ‘ metal.’ * This and the five paragraphs that follow seem the work of another hand, and are not in the expurgated Ai. Duke Hwan was the first and greatest of ‘the five presiding princes’ of the Khun KhiQ period. He died B.c. 643. Kao Wa&n-3ze was a Great officer and chief minister of Sin about a century after. The king alone might have a hundred torches in his courtyard. SECT. I. THE XIAO THEH SANG. 421 his own prince’s token of rank, this served as his credentials. That he did not dare to seek a private audience showed the reverence of his loyalty. What had he to do with the tribute-offerings in the court of the other prince that he should seek a private audience? The minister of a prince had no intercourse outside his own state, thereby showing how he did not dare to serve two rulers. 10. For a Great officer to receive his ruler to an entertainment was contrary to propriety. Fora ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Hwan?. ;
210. For a Great officer to receive his ruler to an entertainment was contrary to propriety. Fora ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Hwan?. ; The son of Heaven did not observe any of the rules for a visitor or guest ;—no one could presume to be his host. When a ruler visited one of his ministers, he went up to the hall by the steps proper to the master ;—the minister did not presume in such a case to consider the house to be hisown. According to the rules for audiences, the son of Heaven did not go down from the hall and meet the princes. To descend from the hall and meet the princes, was an error on the part of the son of Heaven, which began with king 1*, and was afterwards observed. 1 The ‘three Hwan’ intended here were three sons of duke Hwan’ of La, known as K/ing-ff, Y4, and Ai-yQ; see the 30 Kwan, and Kung-yang, on the last year of duke Kwang. Instances of the execution of strong and insubordinate officers in different states, more to the point, had occurred before; but the writer had in mind only the history of La. 2 f was the ninth of the sovereigns of Ku (B.c. 894-879); with him appeared the first symptoms of decline in the dynasty. 422 THE Lf xf. BK. 1X. 11. For the princes to suspend (their drums and bells) in four rows like the walls of an apartment (after the fashion of the king), and to use a white bull in sacrificing! ; to strike the sonorous jade; to use the red shields with their metal fronts and the cap with descending tassels in dancing the T4-wd; and to ride in the grand chariot :—these were usages which they usurped. The towered gateway with the screen across the path, and the stand to receive the emptied cups ; the axes embroidered on the inner garment with its vermilion colour :—these were usurpations of the Great officers. Thus, when the son of Heaven was small and weak, the princes pushed their usurpations ; and when the Great officers were strong, the princes were oppressed by them. In this state (those officers) gave honour to one another as if they had been of (high) degree; had interviews with one another and made offerings; and bribed one another for their individual benefit : and thus all usages of ceremony were thrown into disorder. It was not lawful for the princes to sacrifice to the king to whom they traced their ancestry, nor for the Great officers to do so to the rulers from whom they sprang. The practice of having a temple to such rulers in their private families, was contrary to propriety. It originated with the three Hwan *. 12. The son of Heaven ® preserved the descend- ' That a white bull was used in LQ in sacrificing to the duke of Xu, appears from the fourth of the Praise Odes of Lf. See vol. iii, p. 343.
3It originated with the three Hwan *. 12. The son of Heaven ® preserved the descend- ' That a white bull was used in LQ in sacrificing to the duke of Xu, appears from the fourth of the Praise Odes of Lf. See vol. iii, p. 343. 2 These must be the three families of LQ, so powerful in the time of Confucius, all descended from duke Hwan. The expression ‘in this (state)’ shows that the writer was a man of La. * We must think of this ‘son of Heaven’ as the founder of a SECT. I. THE KIAO THEH SANG. 423 ants of (the sovereigns of) the two (previous) dynasties, still honouring the worth (of their founders). But this honouring the (ancient) worthies did not extend beyond the two dynasties. 13. Princes did not employ as ministers refugee rulers}. Hence anciently refugee rulers left no son who continued their title. 14. A ruler stood with his face towards the south, to show that he would be (in his sphere) what the influence of light and heat was (in nature). His ministers stood with their faces to the north, in response to him. The minister of a Great officer did not bow his face to the ground before him, not from any honour paid to the minister, but that the officer might avoid receiving the homage which he had paid himself to the ruler. 15. When a Great officer was presenting (anything to his ruler), he did not do so in his own person; when the ruler was making him a gift, he did not go to bow in acknowledgment to him :—that the ruler might not (have the trouble of) responding to him. 16. When the villagers were driving away pestilential influences, Confucius would stand at the top of his eastern steps, in his court robes, to keep the spirits (of his departed) undisturbed in their shrines”. new dynasty. Thus it was that king WQ of Kau enfeoffed the duke of Sung as representing the kings of Shang, and the rulers of Kii as representing those of Hsia. 1 Rulers expelled from their own state. But the princes might employ their sons as ministers, who ceased to be named from their former dignity. 2 See the Confucian Analects X, 10, 2, and note. Dr. Williams (on WA) says that the ceremony is now performed by the Board of Rites ten days before the new year. 424 THE Lt xt. BK. IX. 17, Confucius: said, ‘The practice of archery to the notes of music (is difficult), How shall the archer listen, and how shall he shoot, (that the two things shall be in harmony) ?’ Confucius said, ‘When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth)!.’ 18. Confucius said, ‘There are three days’ fasting on hand. If one fast for the first day, he should still be afraid of not being (sufficiently) reverent. What are we to think of it, if on ‘the second day he beat his drums??’
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.
1* This paragraph and the next describe ceremonies on occasion of the king’s reception of the great nobles, when they appeared in great force at court. With this the expurgated Li A? begins. * See note 1, page 413. Ee2 420 THE Lf xt. BK. IX. given to the human voice. Music comes from the expanding influence (that operates in nature); ceremonies from the contracting. When the two are in harmony, all things obtain (their full development). 7. There were no fixed rules for the various articles of tribute. They were the different products of the different territories according to their several suitabilities, and were regulated by their distances (from the royal domain). The tortoises were placed in front of all the other offerings ;— because (the shell) gave the knowledge of the future. The bells succeeded to them ;—because of their harmony, they were a symbol of the union of feeling that should prevail’. Then there were the skins of tigers and leopards ;—emblems of the fierce energy with which insubordination would be repressed; and there were the bundles of silks with disks of jade on them,— showing how (the princes) came to (admire and experience) the virtue (of the king). 8. (The use of) a hundred torches in his courtyard began with duke Hwan of KAt. The playing of the Sze Hsia (at receptions) of Great officers began with KAo WAan-jze 2. 9. When appearing at another court, for a Great officer to have a private audience was contrary to propriety. If he were there as a commissioner, bearing ? As we have no account anywhere of bells, made, being sent as tribute, many understand the name as merely = ‘ metal.’ * This and the five paragraphs that follow seem the work of another hand, and are not in the expurgated Ai. Duke Hwan was the first and greatest of ‘the five presiding princes’ of the Khun KhiQ period. He died B.c. 643. Kao Wa&n-3ze was a Great officer and chief minister of Sin about a century after. The king alone might have a hundred torches in his courtyard. SECT. I. THE XIAO THEH SANG. 421 his own prince’s token of rank, this served as his credentials. That he did not dare to seek a private audience showed the reverence of his loyalty. What had he to do with the tribute-offerings in the court of the other prince that he should seek a private audience? The minister of a prince had no intercourse outside his own state, thereby showing how he did not dare to serve two rulers. 10. For a Great officer to receive his ruler to an entertainment was contrary to propriety. Fora ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Hwan?. ;
210. For a Great officer to receive his ruler to an entertainment was contrary to propriety. Fora ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Hwan?. ; The son of Heaven did not observe any of the rules for a visitor or guest ;—no one could presume to be his host. When a ruler visited one of his ministers, he went up to the hall by the steps proper to the master ;—the minister did not presume in such a case to consider the house to be hisown. According to the rules for audiences, the son of Heaven did not go down from the hall and meet the princes. To descend from the hall and meet the princes, was an error on the part of the son of Heaven, which began with king 1*, and was afterwards observed. 1 The ‘three Hwan’ intended here were three sons of duke Hwan’ of La, known as K/ing-ff, Y4, and Ai-yQ; see the 30 Kwan, and Kung-yang, on the last year of duke Kwang. Instances of the execution of strong and insubordinate officers in different states, more to the point, had occurred before; but the writer had in mind only the history of La. 2 f was the ninth of the sovereigns of Ku (B.c. 894-879); with him appeared the first symptoms of decline in the dynasty. 422 THE Lf xf. BK. 1X. 11. For the princes to suspend (their drums and bells) in four rows like the walls of an apartment (after the fashion of the king), and to use a white bull in sacrificing! ; to strike the sonorous jade; to use the red shields with their metal fronts and the cap with descending tassels in dancing the T4-wd; and to ride in the grand chariot :—these were usages which they usurped. The towered gateway with the screen across the path, and the stand to receive the emptied cups ; the axes embroidered on the inner garment with its vermilion colour :—these were usurpations of the Great officers. Thus, when the son of Heaven was small and weak, the princes pushed their usurpations ; and when the Great officers were strong, the princes were oppressed by them. In this state (those officers) gave honour to one another as if they had been of (high) degree; had interviews with one another and made offerings; and bribed one another for their individual benefit : and thus all usages of ceremony were thrown into disorder. It was not lawful for the princes to sacrifice to the king to whom they traced their ancestry, nor for the Great officers to do so to the rulers from whom they sprang. The practice of having a temple to such rulers in their private families, was contrary to propriety. It originated with the three Hwan *. 12. The son of Heaven ® preserved the descend- ' That a white bull was used in LQ in sacrificing to the duke of Xu, appears from the fourth of the Praise Odes of Lf. See vol. iii, p. 343.
3It originated with the three Hwan *. 12. The son of Heaven ® preserved the descend- ' That a white bull was used in LQ in sacrificing to the duke of Xu, appears from the fourth of the Praise Odes of Lf. See vol. iii, p. 343. 2 These must be the three families of LQ, so powerful in the time of Confucius, all descended from duke Hwan. The expression ‘in this (state)’ shows that the writer was a man of La. * We must think of this ‘son of Heaven’ as the founder of a SECT. I. THE KIAO THEH SANG. 423 ants of (the sovereigns of) the two (previous) dynasties, still honouring the worth (of their founders). But this honouring the (ancient) worthies did not extend beyond the two dynasties. 13. Princes did not employ as ministers refugee rulers}. Hence anciently refugee rulers left no son who continued their title. 14. A ruler stood with his face towards the south, to show that he would be (in his sphere) what the influence of light and heat was (in nature). His ministers stood with their faces to the north, in response to him. The minister of a Great officer did not bow his face to the ground before him, not from any honour paid to the minister, but that the officer might avoid receiving the homage which he had paid himself to the ruler. 15. When a Great officer was presenting (anything to his ruler), he did not do so in his own person; when the ruler was making him a gift, he did not go to bow in acknowledgment to him :—that the ruler might not (have the trouble of) responding to him. 16. When the villagers were driving away pestilential influences, Confucius would stand at the top of his eastern steps, in his court robes, to keep the spirits (of his departed) undisturbed in their shrines”. new dynasty. Thus it was that king WQ of Kau enfeoffed the duke of Sung as representing the kings of Shang, and the rulers of Kii as representing those of Hsia. 1 Rulers expelled from their own state. But the princes might employ their sons as ministers, who ceased to be named from their former dignity. 2 See the Confucian Analects X, 10, 2, and note. Dr. Williams (on WA) says that the ceremony is now performed by the Board of Rites ten days before the new year. 424 THE Lt xt. BK. IX. 17, Confucius: said, ‘The practice of archery to the notes of music (is difficult), How shall the archer listen, and how shall he shoot, (that the two things shall be in harmony) ?’ Confucius said, ‘When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth)!.’ 18. Confucius said, ‘There are three days’ fasting on hand. If one fast for the first day, he should still be afraid of not being (sufficiently) reverent. What are we to think of it, if on ‘the second day he beat his drums??’
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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