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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Where the starting-point was affection, it began from the father. Going up from him by degrees it reached to the (high) ancestor, and was said to diminish. Where the starting-point was the consideration of what is right, it began with the ancestor. Coming down by natural degrees from him, it reached to the father, and was said to increase. In the diminution and the increase, the considerations of affection and right acted thus. 12. It was the way for the ruler to assemble and feast all the members of .his kindred. None of 1 As to the ruler, Great officers, and ministers. * See paragraph 6. 5 Spinsters and married aunts, cousins, sisters, &c. * Relatives dying as minors, and after maturity. 5 See next paragraph. ® Mother’s kin; husband’s kin; wife’s kin. 7 As when a minister wore mourning for his ruler’s kindred ; a concubine for the kindred of the wife, &c. The reader must task himself to imagine cases in which the other four conditions would apply. BK. XIV. TA KWAN, 65 them could, because of their mutual kinship, claim a nearer kinship with him than what was expressed by the places (assigned to them). 13. Any son but the eldest, (though all sons of the wife proper), did not sacrifice to his grandfather,— to show there was the Honoured Head (who should do so). Nor could he wear mourning for his eldest son for three years, because he was not the continuator of his grandfather '. 14. When any other son but the eldest became an ancestor of a line, he who succeeded him became the Honoured Head (of the branch) ; and his successor again became the smaller Head}. 15. There was the (great) Honoured Head whose r tablet was not removed for a hundred generations, There were the (smaller) Honoured Heads whose tablets were ‘removed after five generations. He whose tablet was not removed for a hundred generations was the successor and representative of the other than the eldest son (who became an ancestor of a line); and he was so honoured (by the members of his line) because he continued the (High) ancestor from whom (both) he and they sprang; this was why his tablet was not removed for a hundred génerations. He who honoured the continuator of the High ancestor was he whose tablet was removed after five generations, They honoured the Ancestor, and therefore they reverenced the Head. The reverence showed the significance of that honour. 16. There might be cases in which there was a smaller Honoured Head, and no Greater Head (of 1 See the last Book, I, paragraphs 10-12. (28] F 66 THE Lf xt. BK. x1¥. a branch family); cases in which there was a Greater Honoured Head, and no smaller Head; and cases in which there was an Honoured Head, with none to honour him. All these might exist in the instance of the son of the ruler of 4 state’.
2(28] F 66 THE Lf xt. BK. x1¥. a branch family); cases in which there was a Greater Honoured Head, and no smaller Head; and cases in which there was an Honoured Head, with none to honour him. All these might exist in the instance of the son of the ruler of 4 state’. The course to be adopted for the headship of such a son was this; that the ruler, himself the proper representative of former rulers, should for all his half-brothers who were officers and Great officers appoint a full brother, also an officer or a Great officer, to be the Honoured Head. Such was the regular course. 17. When the kinship was no longer counted, there was no further wearing of mourning. The kinship was the bond of connexion (expressed in the degree of mourning). 18, Where the starting-point was in affection, it began with the father, and ascended by steps to the ancestor. Where it was in a consideration of what was right, it began with the ancestor, and descended in natural order to the deceased father. Thus the course of humanity (in this matter of mourning) was all comprehended in the love for kindred. NQ 19. From the affection for parents came the onouring of ancestors ; from the honouring of the H a 1 Suppose a ruler had no brother by his father’s wife, and — appointed one of his brothers by another lady of the harem, to take the headship of all the others, this would represent the first case. Ifhe appointed a full brother to the position, but could not appoint a half-brother to the inferior position, this would represent the second; and if the younger brothers of the ruling house were reduced to one man, he would represent the third case, having merely the name and nothing more. Such is the explanation of - the text, so far as I can apprehend it, BK, XIV. TA xwAn. 67 ancestor came the respect and attention shown to the Heads (of the family branches). By that respect and attention to those Heads all the members of the kindred were kept together. Through their being kept together came the dignity of the ancestral temple. From that dignity arose the importance attached to the altars of the land and grain. From that importance there ensued the love of all the (people with their) hundred surnames. From that love came the right administration of punishments and penalties. Through that administration the people had the feeling of repose. Through that restfulness all resources for expenditure became sufficient Through the sufficiency of these, what all desired was realised. The realisation led to all courteous usages and good customs; and from these, in fine, came all happiness and enjoyment :—affording an illustration of what is said in the ode :— ‘Glory and honour follow Wan’s great name, And ne'er will men be weary of his fame?’ 1 See vol. iii, page 314, the last two lines of ode 1; Metrical Version, page 351. F2 BOOK XV. SHAO f OR ~SMALLER RULES OF DEMEANOUR'. 1. I have heard (the following things) :—
3iii, page 314, the last two lines of ode 1; Metrical Version, page 351. F2 BOOK XV. SHAO f OR ~SMALLER RULES OF DEMEANOUR'. 1. I have heard (the following things) :— When one wished to see for the first time another of character and position, his language was, ‘I, so and so, earnestly wish my name to be reported to the officer of communication®.’ He could not go up the steps directly to the host. If the visitor were of equal rank with the host, he said, ‘I, so and so, earnestly wish to see him.’ If he were an infrequent visitor, he asked his name to be reported. If he were a frequent visitor, he added, ‘this morning or evening. If he were blind’, he asked his name to be reported. 2. If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him. If the visit were at the mourning rites for a ruler or high minister, the language was, ‘I am come to be employed by the chief minister of the household¢.’ 1 See the introductory notice, vol. xxvii, pages 31, 32. ® The visitor did not dare to send even a message directly to the master of the establishment where he was calling. 8 That is, an officer of music, high or low. “ The name of the minister here is generally translated by ‘Minister of Instruction.’ But that can hardly be its meaning here; and there were officers so called also in the establishments of Great officers; see vol. xxvii, page 154, paragraph 20, -. BK, Xv. sHAo f. | 69 3. When a ruler was about to go out of his own state', if a minister were presenting to him money or pieces of jade, or any other article, the language was, ‘I present this to the officer for the expenses of his horses.’ To an equal in a similar case it was said, ‘This is presented for the use of your followers.’ 4. When a minister contributed a shroud to his ruler, he said, ‘I send this laid-aside garment to the valuers,’ An equal, sending such a gift to another equal, simply said, ‘a shroud.’ Relatives, such as brothers, did not go in with the shrouds which they presented. 5. When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, ‘I present these products of my fields to the officers’,’ 6. A carriage and horses presented for a funeral, entered the gate of the ancestral temple. Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple‘. 7. When the bearer of the contribution had ? About to proceed to the royal court. 2 In the K4u Lt, Book I, 35, we find that among the functionaries attached to the ‘ Treasury of Jade,’ there were eight men thus denominated ‘valuers.’ There were officers, probably, performing a similar duty in the department to which the charge of the offering in this paragraph would be consigned.
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.
111. Where the starting-point was affection, it began from the father. Going up from him by degrees it reached to the (high) ancestor, and was said to diminish. Where the starting-point was the consideration of what is right, it began with the ancestor. Coming down by natural degrees from him, it reached to the father, and was said to increase. In the diminution and the increase, the considerations of affection and right acted thus. 12. It was the way for the ruler to assemble and feast all the members of .his kindred. None of 1 As to the ruler, Great officers, and ministers. * See paragraph 6. 5 Spinsters and married aunts, cousins, sisters, &c. * Relatives dying as minors, and after maturity. 5 See next paragraph. ® Mother’s kin; husband’s kin; wife’s kin. 7 As when a minister wore mourning for his ruler’s kindred ; a concubine for the kindred of the wife, &c. The reader must task himself to imagine cases in which the other four conditions would apply. BK. XIV. TA KWAN, 65 them could, because of their mutual kinship, claim a nearer kinship with him than what was expressed by the places (assigned to them). 13. Any son but the eldest, (though all sons of the wife proper), did not sacrifice to his grandfather,— to show there was the Honoured Head (who should do so). Nor could he wear mourning for his eldest son for three years, because he was not the continuator of his grandfather '. 14. When any other son but the eldest became an ancestor of a line, he who succeeded him became the Honoured Head (of the branch) ; and his successor again became the smaller Head}. 15. There was the (great) Honoured Head whose r tablet was not removed for a hundred generations, There were the (smaller) Honoured Heads whose tablets were ‘removed after five generations. He whose tablet was not removed for a hundred generations was the successor and representative of the other than the eldest son (who became an ancestor of a line); and he was so honoured (by the members of his line) because he continued the (High) ancestor from whom (both) he and they sprang; this was why his tablet was not removed for a hundred génerations. He who honoured the continuator of the High ancestor was he whose tablet was removed after five generations, They honoured the Ancestor, and therefore they reverenced the Head. The reverence showed the significance of that honour. 16. There might be cases in which there was a smaller Honoured Head, and no Greater Head (of 1 See the last Book, I, paragraphs 10-12. (28] F 66 THE Lf xt. BK. x1¥. a branch family); cases in which there was a Greater Honoured Head, and no smaller Head; and cases in which there was an Honoured Head, with none to honour him. All these might exist in the instance of the son of the ruler of 4 state’.
2(28] F 66 THE Lf xt. BK. x1¥. a branch family); cases in which there was a Greater Honoured Head, and no smaller Head; and cases in which there was an Honoured Head, with none to honour him. All these might exist in the instance of the son of the ruler of 4 state’. The course to be adopted for the headship of such a son was this; that the ruler, himself the proper representative of former rulers, should for all his half-brothers who were officers and Great officers appoint a full brother, also an officer or a Great officer, to be the Honoured Head. Such was the regular course. 17. When the kinship was no longer counted, there was no further wearing of mourning. The kinship was the bond of connexion (expressed in the degree of mourning). 18, Where the starting-point was in affection, it began with the father, and ascended by steps to the ancestor. Where it was in a consideration of what was right, it began with the ancestor, and descended in natural order to the deceased father. Thus the course of humanity (in this matter of mourning) was all comprehended in the love for kindred. NQ 19. From the affection for parents came the onouring of ancestors ; from the honouring of the H a 1 Suppose a ruler had no brother by his father’s wife, and — appointed one of his brothers by another lady of the harem, to take the headship of all the others, this would represent the first case. Ifhe appointed a full brother to the position, but could not appoint a half-brother to the inferior position, this would represent the second; and if the younger brothers of the ruling house were reduced to one man, he would represent the third case, having merely the name and nothing more. Such is the explanation of - the text, so far as I can apprehend it, BK, XIV. TA xwAn. 67 ancestor came the respect and attention shown to the Heads (of the family branches). By that respect and attention to those Heads all the members of the kindred were kept together. Through their being kept together came the dignity of the ancestral temple. From that dignity arose the importance attached to the altars of the land and grain. From that importance there ensued the love of all the (people with their) hundred surnames. From that love came the right administration of punishments and penalties. Through that administration the people had the feeling of repose. Through that restfulness all resources for expenditure became sufficient Through the sufficiency of these, what all desired was realised. The realisation led to all courteous usages and good customs; and from these, in fine, came all happiness and enjoyment :—affording an illustration of what is said in the ode :— ‘Glory and honour follow Wan’s great name, And ne'er will men be weary of his fame?’ 1 See vol. iii, page 314, the last two lines of ode 1; Metrical Version, page 351. F2 BOOK XV. SHAO f OR ~SMALLER RULES OF DEMEANOUR'. 1. I have heard (the following things) :—
3iii, page 314, the last two lines of ode 1; Metrical Version, page 351. F2 BOOK XV. SHAO f OR ~SMALLER RULES OF DEMEANOUR'. 1. I have heard (the following things) :— When one wished to see for the first time another of character and position, his language was, ‘I, so and so, earnestly wish my name to be reported to the officer of communication®.’ He could not go up the steps directly to the host. If the visitor were of equal rank with the host, he said, ‘I, so and so, earnestly wish to see him.’ If he were an infrequent visitor, he asked his name to be reported. If he were a frequent visitor, he added, ‘this morning or evening. If he were blind’, he asked his name to be reported. 2. If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him. If the visit were at the mourning rites for a ruler or high minister, the language was, ‘I am come to be employed by the chief minister of the household¢.’ 1 See the introductory notice, vol. xxvii, pages 31, 32. ® The visitor did not dare to send even a message directly to the master of the establishment where he was calling. 8 That is, an officer of music, high or low. “ The name of the minister here is generally translated by ‘Minister of Instruction.’ But that can hardly be its meaning here; and there were officers so called also in the establishments of Great officers; see vol. xxvii, page 154, paragraph 20, -. BK, Xv. sHAo f. | 69 3. When a ruler was about to go out of his own state', if a minister were presenting to him money or pieces of jade, or any other article, the language was, ‘I present this to the officer for the expenses of his horses.’ To an equal in a similar case it was said, ‘This is presented for the use of your followers.’ 4. When a minister contributed a shroud to his ruler, he said, ‘I send this laid-aside garment to the valuers,’ An equal, sending such a gift to another equal, simply said, ‘a shroud.’ Relatives, such as brothers, did not go in with the shrouds which they presented. 5. When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, ‘I present these products of my fields to the officers’,’ 6. A carriage and horses presented for a funeral, entered the gate of the ancestral temple. Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple‘. 7. When the bearer of the contribution had ? About to proceed to the royal court. 2 In the K4u Lt, Book I, 35, we find that among the functionaries attached to the ‘ Treasury of Jade,’ there were eight men thus denominated ‘valuers.’ There were officers, probably, performing a similar duty in the department to which the charge of the offering in this paragraph would be consigned.
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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