Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence their joy and anger always received their appropriate response. When they were joyful, all under heaven were joyful with them; when they were angry, the oppressive and disorderly feared them. In the ways of the ancient kings, ceremonies and music may be said to have attained perfection’. 31. (Once), when 3ze-kung had an interview with the music-master Yi, he asked him, saying, ‘1 have heard that in the music and words belonging to it there is that which is specially appropriate to every man; what songs are specially appropriate to me ?’ The other replied, ‘I am but a poor musician, and am not worthy to be asked what songs are appropriate for particular individuals ;—allow me to repeat to you what I have heard, and you can select for yourself (what is appropriate to you). The generous and calm, the mild and correct, should sing the Sung; the magnanimous and calm, and those of wide penetration and sincere, the T& Y4 (Major Odes of the Kingdom); the courteous and self-restraining, the lovers of the rules of propriety, the Hsiao Ya (Minor Odes of the Kingdom); the correct, upright, and calm, the discriminating and humble, the Fang (Airs of the States); the determinedly upright, but yet gentle and loving, the Shang; and the mild and honest, but yet capable of decision, the AAi. The object of this singing is for one to make himself right, and then to display his virtue. When he has thus put 1 From paragraph 23 to this forms the tenth chapter of the Book, which has the name of Yo Hw& (44 Av), ‘The Transforming Operation of Music,’ supplementing and summarising all the previous chapters. (28) K 130 THE Lf xi. BK, XVII. himself in a condition to act, Heaven and Earth respond to him, the four seasons revolve in harmony with him, the stars and constellations observe their proper laws, and all things are nourished and thrive. 32. ‘What are called the Shang! were the airs and words transmitted from the five Tis ; and having been remembered by the people of Shang, we call them the Shang. What are called the AZ were transmitted from the three dynasties; and having been remembered by the people of K4i, we call them the Khi. He who is versed in the airs of the Shang will generally be found to manifest decision in the conduct of affairs. He who is versed in the airs of the A4%i, when he is attracted by the prospect of profit, will yet give place to others. To manifest decision in the conduct of affairs is bravery; to give place to others in the prospect of gain is righteousness. Who, without singing these songs, can assure himself that he will always preserve such bravery and righteousness ? 33. ‘In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles (the breaking) of a willow tree; emphatical notes seem made by the
233. ‘In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles (the breaking) of a willow tree; emphatical notes seem made by the 1 All the other pieces of song mentioned in the preceding paragraph are well known, as the divisions under which the odes of the Shih King are arranged. What are called the Shang and KA? are lost, but some account of them is given in this paragraph. When it is said that the people of Shang remembered the airs and poetry of the five Tis, we must understand by Shang the duchy of Sung, which was ruled by the representation of the line of the Shang kings. Why the state of KAt should have remembered the airs and songs of ‘the three dynasties’ more than any other state, I cannot tell. SECT. III. yo xf. 131 square; quavers are like the hook (of a spear); and those prolonged on the same key are like pearls strung together. Hence, singing means the prolonged expression of the words; there is the utterance of the words, and when the simple utterance is not sufficient, the prolonged expression of them. When that prolonged expression is not sufficient, there come the sigh and exclamation. When these are insufficient, unconsciously there come the motions of the hands and the stamping of the feet?’ (Such was the answer to) 3ze-kung’s question about music?, 1 On this passage, P. Callery says :—‘ Quoique, a la rigueur, on puisse comparer des airs 4 des objets, ou 4 des accidents matériels, comme nous disons de tel motif musical qu’il est “Large,” “Sec,” “Dur,” etc., il faut avouer que les comparaisons adoptées par Yartiste Chinois sont, en général, fort mauvaises, c’est une amplification gatée de ce qu’il a dit plus haut.’ * This and the two preceding paragraphs form the eleventh chapter of the Book, the last of those of which the text has been preserved. It is called, ‘Questions of 3ze-kung about Music.’ BOOK XVIII. 3A Ki OR MISCELLANEOUS RECORDS". Section I. Part I. 1. When a feudal lord was on the march and died in his lodging ®, they called back his soul in the same way as in his state. If he died on the road, (one) got up on the nave of the left wheel of the chariot in which he had been riding, and called it, waving the pennon of his flag. (For the carriage with the bier) there was a pall, and attached to it a fringe made of black cloth, like a lower garment, serving as a curtain (to the temporary coffin), and the whole was made into a sort of house by a covering of white brocade. With this they travelled (back to his state), and on arriving at the gate of the temple, without removing the (curtain) wall, they entered and went straight to the place where the coffining was to take place. The pall was removed at the outside of the door.
3With this they travelled (back to his state), and on arriving at the gate of the temple, without removing the (curtain) wall, they entered and went straight to the place where the coffining was to take place. The pall was removed at the outside of the door. 2. When a Great officer or an ordinary officer died on the road, (one) got up on the left end of the nave of his carriage, and called back his soul, waving his pennon. If he died in his lodging, they called the soul back in the same manner as if he had died in his house. 1 See the introductory notice, vol. xxvii, page 34. ? The public lodging assigned to him in the state where he was. SECT. I. PT. I. 3A xi. 133 In the case of a Great officer they made a pall of cloth, and so proceeded homewards. On arriving at the house, they removed the pall, took the (temporary) coffin on a handbarrow, entered the gate, and proceeding to the eastern steps, there halted and removed the barrow, after which they took the body up the steps, right to the place where it was to be coffined. 3. The pall-house made over the body of an ordinary officer was made of the phragmites rush; and the fringe for a curtain below of the typha. 4. In every announcement of a death to the ruler it was said, ‘ Your lordship’s minister, so and so, has died.’ When the announcement was from a parent, a wife, or an eldest son, it was said, ‘ Your lordship’s minister, my , has died.’ In an announcement of the death of a ruler to the ruler of another state, it was said, ‘ My unworthy ruler has ceased to receive his emoluments. I venture to announce it to your officers'.’ If the announcement were about the death of his wife, it was said, ‘ The inferior partner of my poor ruler has ceased to receive her emoluments.’ On the death of a ruler’s eldest son, the announcement ran, ‘The heir-son of my unworthy ruler, so and so, has died.’ 5. When an announcement of the death of a Great officer was sent to another of the same grade, in the same state, it was said, ‘So and so has ceased to receive his emoluments.’ The same terms were employed when the announcement was to an ordinary officer. When it was sent to the ruler of another state, it ran, ‘Your lordship’s outside minister, * Not daring to communicate the evil tidings directly to the ruler. 134 THE Lf xf. BK, XVIII. my poor Great officer, so and so, has died.’ If it were to one of equal degree (in the other state), it was said, ‘Sir, your outside servant, our poor Great officer, has ceased to receive his emoluments, and I am sent here to inform you.’ If it were to an ordinary officer, the announcement was made in the same terms, 6. In the announcement of thedeath of an ordinary officer to the same parties, it was made in the same style, only that ‘So and so has died,’ was employed in all the cases.
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.
1Hence their joy and anger always received their appropriate response. When they were joyful, all under heaven were joyful with them; when they were angry, the oppressive and disorderly feared them. In the ways of the ancient kings, ceremonies and music may be said to have attained perfection’. 31. (Once), when 3ze-kung had an interview with the music-master Yi, he asked him, saying, ‘1 have heard that in the music and words belonging to it there is that which is specially appropriate to every man; what songs are specially appropriate to me ?’ The other replied, ‘I am but a poor musician, and am not worthy to be asked what songs are appropriate for particular individuals ;—allow me to repeat to you what I have heard, and you can select for yourself (what is appropriate to you). The generous and calm, the mild and correct, should sing the Sung; the magnanimous and calm, and those of wide penetration and sincere, the T& Y4 (Major Odes of the Kingdom); the courteous and self-restraining, the lovers of the rules of propriety, the Hsiao Ya (Minor Odes of the Kingdom); the correct, upright, and calm, the discriminating and humble, the Fang (Airs of the States); the determinedly upright, but yet gentle and loving, the Shang; and the mild and honest, but yet capable of decision, the AAi. The object of this singing is for one to make himself right, and then to display his virtue. When he has thus put 1 From paragraph 23 to this forms the tenth chapter of the Book, which has the name of Yo Hw& (44 Av), ‘The Transforming Operation of Music,’ supplementing and summarising all the previous chapters. (28) K 130 THE Lf xi. BK, XVII. himself in a condition to act, Heaven and Earth respond to him, the four seasons revolve in harmony with him, the stars and constellations observe their proper laws, and all things are nourished and thrive. 32. ‘What are called the Shang! were the airs and words transmitted from the five Tis ; and having been remembered by the people of Shang, we call them the Shang. What are called the AZ were transmitted from the three dynasties; and having been remembered by the people of K4i, we call them the Khi. He who is versed in the airs of the Shang will generally be found to manifest decision in the conduct of affairs. He who is versed in the airs of the A4%i, when he is attracted by the prospect of profit, will yet give place to others. To manifest decision in the conduct of affairs is bravery; to give place to others in the prospect of gain is righteousness. Who, without singing these songs, can assure himself that he will always preserve such bravery and righteousness ? 33. ‘In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles (the breaking) of a willow tree; emphatical notes seem made by the
233. ‘In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles (the breaking) of a willow tree; emphatical notes seem made by the 1 All the other pieces of song mentioned in the preceding paragraph are well known, as the divisions under which the odes of the Shih King are arranged. What are called the Shang and KA? are lost, but some account of them is given in this paragraph. When it is said that the people of Shang remembered the airs and poetry of the five Tis, we must understand by Shang the duchy of Sung, which was ruled by the representation of the line of the Shang kings. Why the state of KAt should have remembered the airs and songs of ‘the three dynasties’ more than any other state, I cannot tell. SECT. III. yo xf. 131 square; quavers are like the hook (of a spear); and those prolonged on the same key are like pearls strung together. Hence, singing means the prolonged expression of the words; there is the utterance of the words, and when the simple utterance is not sufficient, the prolonged expression of them. When that prolonged expression is not sufficient, there come the sigh and exclamation. When these are insufficient, unconsciously there come the motions of the hands and the stamping of the feet?’ (Such was the answer to) 3ze-kung’s question about music?, 1 On this passage, P. Callery says :—‘ Quoique, a la rigueur, on puisse comparer des airs 4 des objets, ou 4 des accidents matériels, comme nous disons de tel motif musical qu’il est “Large,” “Sec,” “Dur,” etc., il faut avouer que les comparaisons adoptées par Yartiste Chinois sont, en général, fort mauvaises, c’est une amplification gatée de ce qu’il a dit plus haut.’ * This and the two preceding paragraphs form the eleventh chapter of the Book, the last of those of which the text has been preserved. It is called, ‘Questions of 3ze-kung about Music.’ BOOK XVIII. 3A Ki OR MISCELLANEOUS RECORDS". Section I. Part I. 1. When a feudal lord was on the march and died in his lodging ®, they called back his soul in the same way as in his state. If he died on the road, (one) got up on the nave of the left wheel of the chariot in which he had been riding, and called it, waving the pennon of his flag. (For the carriage with the bier) there was a pall, and attached to it a fringe made of black cloth, like a lower garment, serving as a curtain (to the temporary coffin), and the whole was made into a sort of house by a covering of white brocade. With this they travelled (back to his state), and on arriving at the gate of the temple, without removing the (curtain) wall, they entered and went straight to the place where the coffining was to take place. The pall was removed at the outside of the door.
3With this they travelled (back to his state), and on arriving at the gate of the temple, without removing the (curtain) wall, they entered and went straight to the place where the coffining was to take place. The pall was removed at the outside of the door. 2. When a Great officer or an ordinary officer died on the road, (one) got up on the left end of the nave of his carriage, and called back his soul, waving his pennon. If he died in his lodging, they called the soul back in the same manner as if he had died in his house. 1 See the introductory notice, vol. xxvii, page 34. ? The public lodging assigned to him in the state where he was. SECT. I. PT. I. 3A xi. 133 In the case of a Great officer they made a pall of cloth, and so proceeded homewards. On arriving at the house, they removed the pall, took the (temporary) coffin on a handbarrow, entered the gate, and proceeding to the eastern steps, there halted and removed the barrow, after which they took the body up the steps, right to the place where it was to be coffined. 3. The pall-house made over the body of an ordinary officer was made of the phragmites rush; and the fringe for a curtain below of the typha. 4. In every announcement of a death to the ruler it was said, ‘ Your lordship’s minister, so and so, has died.’ When the announcement was from a parent, a wife, or an eldest son, it was said, ‘ Your lordship’s minister, my , has died.’ In an announcement of the death of a ruler to the ruler of another state, it was said, ‘ My unworthy ruler has ceased to receive his emoluments. I venture to announce it to your officers'.’ If the announcement were about the death of his wife, it was said, ‘ The inferior partner of my poor ruler has ceased to receive her emoluments.’ On the death of a ruler’s eldest son, the announcement ran, ‘The heir-son of my unworthy ruler, so and so, has died.’ 5. When an announcement of the death of a Great officer was sent to another of the same grade, in the same state, it was said, ‘So and so has ceased to receive his emoluments.’ The same terms were employed when the announcement was to an ordinary officer. When it was sent to the ruler of another state, it ran, ‘Your lordship’s outside minister, * Not daring to communicate the evil tidings directly to the ruler. 134 THE Lf xf. BK, XVIII. my poor Great officer, so and so, has died.’ If it were to one of equal degree (in the other state), it was said, ‘Sir, your outside servant, our poor Great officer, has ceased to receive his emoluments, and I am sent here to inform you.’ If it were to an ordinary officer, the announcement was made in the same terms, 6. In the announcement of thedeath of an ordinary officer to the same parties, it was made in the same style, only that ‘So and so has died,’ was employed in all the cases.
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.
No commentary for this page.