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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In selecting an onion or scallion for a gentleman, they cut off both the root and top. When the head was presented among the viands, the snout was put forward, to be used as the offering. 48. He who set forth the jugs considered the left of the cup-bearer to be the place for the topmost one. The jugs and jars were placed with their spouts towards the arranger. The drinkers at the ceremonies of washing the head and cupping, in presence of the stand with the divided victims on it, did not kneel. Before the common cup had gone round, they did not taste the viands. * Dogs (bred to be eaten) and pigs, The reason for not eating their entrails can hardly be stated. * A waiting-boy. * That it might easily be taken in hand and put down as an offering of thanksgiving. 80 THE Lf xt. BK. XV. 49. The flesh of oxen, sheep, and fish was cut small, and made into mince. That of elks and deer was pickled; that of the wild pig was hashed :-— these were all sliced, but not cut small. The flesh of the muntjac was alone pickled, and that of fowls and hares, being sliced and cut small. Onions and shalots were sliced, and added to the brine to soften the meat. 50. When the pieces of the divided body were on the stand, in taking one of them to offer and in returning it', they did not kneel. So it was when they made an offering of roast meat. If the offerer, however, were a personator of the dead, he knelt. 51. When a man had his robes on his person, and did not know their names (or the meaning of their names), he was ignorant indeed. 52. If one came late and yet arrived before the torches were lighted, it was announced to him that the guests were all there, and who they were. The same things were intimated to a blind musician by the one who bid him. At a drinking entertainment, when the host carried a light, or bore a torch before them, the guests rise and decline the honour done to them. On this he gave the torch to a torchbearer, who did not move from his place, nor say a word, nor sing *. 53. When one was carrying in water or liquor and food to a superior or elder, the rule was not to 1 The lungs. *.In the 80 Aw4n we have many accounts of these entertainments. The singing was almost always of a few lines from one of the pieces of the Shih King, expressing a sentiment appropriate to the occasion. The custom was like our after-dinner speeches and toasts. BK. Xv. sHAo f. 81 breathe on it; and if a question was asked, to turn the mouth on one side. 54. When one conducted sacrifice for another, (and was sending to others the flesh of the victim), the message was, ‘ Herewith (the flesh of) blessing.’ When sending of the flesh of his own sacrifice to a superior man, the party simply announced what it was.
254. When one conducted sacrifice for another, (and was sending to others the flesh of the victim), the message was, ‘ Herewith (the flesh of) blessing.’ When sending of the flesh of his own sacrifice to a superior man, the party simply announced what it was. If it were flesh of the sacrifice on placing the tablet of the deceased in the temple, or at the close of the first year’s mourning, the fact was announced. The principal mourner spread out the portions, and gave them to his messenger on the south of the eastern steps, bowing twice, and laying his head to the ground as he sent him away; when he returned and reported the execution of his commission, the mourner again bowed twice and laid his head to the ground. If the sacrifice were a great one, consisting of the three victims, then the portion sent was the left quarter of the ox, divided into nine pieces from the shoulder. If the sacrifice were the smaller, the portion sent was the left quarter, divided into seven pieces. If there were but a single pig, the portion was the left quarter, divided into five portions. 55. When the revenues of a state were at a low ebb, the carriages were not carved and painted ; the buff-coats were not adorned with ribbons and cords; and the dishes were not carved; the superior man did not wear shoes of silk; and horses were not regularly supplied with grain. (28) G y an Taunt pes J ! A te J BOOK XVI. HSIO At OR RECORD ON THE SUBJECT OF EDUCATION}. 1. When a ruler is concerned that his measures should be in accordance with law, and seeks for the (assistance of the) good and upright, this is sufficient to secure him a considerable reputation, but not to move the multitudes. When he cultivates the society of the worthy, and tries to embody the views of those who are remote (from the court), this is sufficient to move the multitudes, but not to transform the people. If he wish to transform the people and to perfect their manners and customs, must he not start from the lessons of the school? 2. The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go). On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary’ object ;—as it is said in the Charge to Yiieh, ‘The thoughts from first to last should be fixed on learning 2’ 3. However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, he does not know its goodness. Therefore when he learns, one 1 See the introductory notice, vol. xxvii, page 32. ? Vol. iii, page 117. BE. XVI. HSIO xi: 83
3However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, he does not know its goodness. Therefore when he learns, one 1 See the introductory notice, vol. xxvii, page 32. ? Vol. iii, page 117. BE. XVI. HSIO xi: 83 knows his own deficiencies; when he teaches, he knows the difficulties of learning. After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort. Hence it is said, ‘Teaching and learning help each other ;’ as it is said in the Charge to Yiieh, ‘Teaching is the half of learning’ 4. According to the system of ancient teaching, for the families of (a hamlet) * there was the village school; for a neighbourhood? there was the hsiang; for the larger districts there was the hsii; and in the capitals there was the college. 5. Every year some entered the college, and every second year there was a comparative examination. In the first year it was seen whether they could read the texts intelligently, and what was the meaning of each; in the third year, whether they were reverently attentive to their work, and what companionship was most pleasant to them; in the fifth year, how they extended their studies and° sought the company of their teachers; in the seventh year, how they could discuss the subjects of their studies and select their friends. They were now said to have made some small attainments. In the ninth year, when they knew the different classes of subjects and had gained a general intelligence, were firmly established and would not fall back, they 1 Vol. iii, page 117. ? The hamlet was supposed to contain twenty-five families; the neighbourhood 500; and the district 2,500. For the four institutions, P. Callery adopts the names of school, college, academy, and university. It would be tedious to give the various explanations of the names Hsiang and Hsi. G2 84 THE Lf xf. BK. XVI.
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 selecting an onion or scallion for a gentleman, they cut off both the root and top. When the head was presented among the viands, the snout was put forward, to be used as the offering. 48. He who set forth the jugs considered the left of the cup-bearer to be the place for the topmost one. The jugs and jars were placed with their spouts towards the arranger. The drinkers at the ceremonies of washing the head and cupping, in presence of the stand with the divided victims on it, did not kneel. Before the common cup had gone round, they did not taste the viands. * Dogs (bred to be eaten) and pigs, The reason for not eating their entrails can hardly be stated. * A waiting-boy. * That it might easily be taken in hand and put down as an offering of thanksgiving. 80 THE Lf xt. BK. XV. 49. The flesh of oxen, sheep, and fish was cut small, and made into mince. That of elks and deer was pickled; that of the wild pig was hashed :-— these were all sliced, but not cut small. The flesh of the muntjac was alone pickled, and that of fowls and hares, being sliced and cut small. Onions and shalots were sliced, and added to the brine to soften the meat. 50. When the pieces of the divided body were on the stand, in taking one of them to offer and in returning it', they did not kneel. So it was when they made an offering of roast meat. If the offerer, however, were a personator of the dead, he knelt. 51. When a man had his robes on his person, and did not know their names (or the meaning of their names), he was ignorant indeed. 52. If one came late and yet arrived before the torches were lighted, it was announced to him that the guests were all there, and who they were. The same things were intimated to a blind musician by the one who bid him. At a drinking entertainment, when the host carried a light, or bore a torch before them, the guests rise and decline the honour done to them. On this he gave the torch to a torchbearer, who did not move from his place, nor say a word, nor sing *. 53. When one was carrying in water or liquor and food to a superior or elder, the rule was not to 1 The lungs. *.In the 80 Aw4n we have many accounts of these entertainments. The singing was almost always of a few lines from one of the pieces of the Shih King, expressing a sentiment appropriate to the occasion. The custom was like our after-dinner speeches and toasts. BK. Xv. sHAo f. 81 breathe on it; and if a question was asked, to turn the mouth on one side. 54. When one conducted sacrifice for another, (and was sending to others the flesh of the victim), the message was, ‘ Herewith (the flesh of) blessing.’ When sending of the flesh of his own sacrifice to a superior man, the party simply announced what it was.
254. When one conducted sacrifice for another, (and was sending to others the flesh of the victim), the message was, ‘ Herewith (the flesh of) blessing.’ When sending of the flesh of his own sacrifice to a superior man, the party simply announced what it was. If it were flesh of the sacrifice on placing the tablet of the deceased in the temple, or at the close of the first year’s mourning, the fact was announced. The principal mourner spread out the portions, and gave them to his messenger on the south of the eastern steps, bowing twice, and laying his head to the ground as he sent him away; when he returned and reported the execution of his commission, the mourner again bowed twice and laid his head to the ground. If the sacrifice were a great one, consisting of the three victims, then the portion sent was the left quarter of the ox, divided into nine pieces from the shoulder. If the sacrifice were the smaller, the portion sent was the left quarter, divided into seven pieces. If there were but a single pig, the portion was the left quarter, divided into five portions. 55. When the revenues of a state were at a low ebb, the carriages were not carved and painted ; the buff-coats were not adorned with ribbons and cords; and the dishes were not carved; the superior man did not wear shoes of silk; and horses were not regularly supplied with grain. (28) G y an Taunt pes J ! A te J BOOK XVI. HSIO At OR RECORD ON THE SUBJECT OF EDUCATION}. 1. When a ruler is concerned that his measures should be in accordance with law, and seeks for the (assistance of the) good and upright, this is sufficient to secure him a considerable reputation, but not to move the multitudes. When he cultivates the society of the worthy, and tries to embody the views of those who are remote (from the court), this is sufficient to move the multitudes, but not to transform the people. If he wish to transform the people and to perfect their manners and customs, must he not start from the lessons of the school? 2. The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go). On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary’ object ;—as it is said in the Charge to Yiieh, ‘The thoughts from first to last should be fixed on learning 2’ 3. However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, he does not know its goodness. Therefore when he learns, one 1 See the introductory notice, vol. xxvii, page 32. ? Vol. iii, page 117. BE. XVI. HSIO xi: 83
3However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, he does not know its goodness. Therefore when he learns, one 1 See the introductory notice, vol. xxvii, page 32. ? Vol. iii, page 117. BE. XVI. HSIO xi: 83 knows his own deficiencies; when he teaches, he knows the difficulties of learning. After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort. Hence it is said, ‘Teaching and learning help each other ;’ as it is said in the Charge to Yiieh, ‘Teaching is the half of learning’ 4. According to the system of ancient teaching, for the families of (a hamlet) * there was the village school; for a neighbourhood? there was the hsiang; for the larger districts there was the hsii; and in the capitals there was the college. 5. Every year some entered the college, and every second year there was a comparative examination. In the first year it was seen whether they could read the texts intelligently, and what was the meaning of each; in the third year, whether they were reverently attentive to their work, and what companionship was most pleasant to them; in the fifth year, how they extended their studies and° sought the company of their teachers; in the seventh year, how they could discuss the subjects of their studies and select their friends. They were now said to have made some small attainments. In the ninth year, when they knew the different classes of subjects and had gained a general intelligence, were firmly established and would not fall back, they 1 Vol. iii, page 117. ? The hamlet was supposed to contain twenty-five families; the neighbourhood 500; and the district 2,500. For the four institutions, P. Callery adopts the names of school, college, academy, and university. It would be tedious to give the various explanations of the names Hsiang and Hsi. G2 84 THE Lf xf. BK. XVI.
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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