Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 See the introduction, vol. xxvii, pp. 35,36. Itis there said that in the idea of sacrifices (4), which is here given, there is no indication of deprecation by means of them, and much less of atonement, but that they were merely expressions of gratitude. The character Af (2) is one of those formed by combination of the ideas im its several parts. The Shwo-wan, the earliest Chinese dictionary, says that it is made up of two ideagrams : il the symbol for spiritual beings ; and another, composed of Ay and Xi, representing a right hand and a piece of flesh. Offerings of flesh must have been common when the character was formed, which then itself entered, as the phonetic element, into the formation of between twenty and thirty other characters. The explanations of it given by Morrison (Dict., part i), taken mostly from the Khang-hsf dictionary, are :—‘ To carry human affairs before the gods [i.e. spirits]. That which is the medium between, or brings together men and gods [spirits]. To offer flesh in the rites of worship; to sacrifice with worship.’ There is nothing, however, in the Khang-hsf corresponding to this last sentence; and I suppose that Morrison gave it from the analysis of the character in the Shwo-win. The general idea symbolised by it is—an offering whereby communication and communion with spiritual beings is effected. 202 THE Li xt. BK. XX. The sovereigns of Hsia, at the corresponding sacrifice, gave the place of honour also to Hwang Ti, and made Khwéan the correlate at the border sacrifice; they sacrificed to Awan-hsii as_ their ancestor, and to Yii as their honoured predecessor. Under Yin, they gave the place of honour to KA0, and made Ming the correlate at the border sacrifice; they sacrificed to Hsieh as their ancestor, and to Thang as their honoured predecessor. Under Au they gave the place of honour to AA, and made At the correlate at the border sacrifice ; they sacrificed to king W4n as their ancestor, and to king W0 as their honoured predecessor '. 2. With a blazing pile of wood on the Grand altar they sacrificed to Heaven?; by burying (the victim) 1 This and other portions of the Book are taken mainly from the seventh article in the second section of the ‘ Narratives of the States,’ part i. The statements have much perplexed the commentators, and are held to be of doubtful authority. Some of them, indeed, are said by Khan Hfo to be inexplicable. Khwan, ‘the correlate in the sacrifices of Hsif, was the father of Yi, of whom we receive a bad impression from the references to him in the Shit King; and Ming, who occupied the same position in those of Yin, was the fifth in descent from Hsieh, the ancestor of that dynasty, a minister of Works, who died somehow in his labours on a flood. P. Zottoli thinks that of the four sacrifices here mentioned, the first
2P. Zottoli thinks that of the four sacrifices here mentioned, the first ) was to the Supreme Deity (Supremo Numini), and the second, to the Highest Heaven (Summo Coelo). My own view is different, and agrees with that of the X/ien-lung editors. They discuss the different questions that have been agitated on the subject, and their conclusions may be taken as the orthodoxy of Chinese scholars on the subject ; into the exhibition of which it is not necessary to go at greater length. 3 On the blazing pile were placed the victim and pieces of jade ; in the square mound were buried the victim and pieces of silk. For BK. XX. xi FA. 203 in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim’. 3. By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of) cold and heat, at the pit and the altar, using’ prayers of deprecation and petition?; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain ; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits. He by whom all under the sky was held sacrificed to all spirits. The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice. 4. Generally speaking, all born between heaven and earth are said to have their allotted times; the death of all creatures is spoken of as their dissolution ; but man when dead is said to be in the ghostly ae Hr, which follow, Zottoli gives solenni angulari, and I have met with ‘the great pit’ as a translation of them. Of course a ‘pit’ was formed in the mound to receive the offerings ; but in the Khanghst dictionary HT is specially defined with reference to this passage as ‘a mound of earth as a place of sacrifice ;’ though we do not find this account of the character in Morrison, Medhurst, or Williams. 1 This was specially the colour of the victims under the Xau dynasty, * Such is the meaning given by Ying-t& and others to #W jf, which they think should be is it: ee re 204. THE Lf xi. BK. XX. state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes.
3THE Lf xi. BK. XX. state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes. 5. The sovereigns, coming to the possession of the kingdom, divided the land and established the feudal principalities; they assigned (great) cities (to their nobles), and smaller towns (to their chiefs); they made ancestral temples, and the arrangements for altering the order af the spirit-tablets; they raised altars, and they cleared the ground around them for the performance of their sacrifices. In all these arrangements they made provision for the sacrifices according to the nearer or more remote kinship, and for the assignment of lands of greater or less amount. Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each. The temples were—his father's; his grandfather's ; his great-grandfather's ; his greatgreat-grandfather’s; and the temple of his (high) ancestor. At all of these a sacrifice was offered every month.. The temples of the more remote ‘ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered. For the removed tablet of one more remote, an altar was 1 Those of Yao, Shun, Hsia, Shang or Yin, and Kau. ® What these ‘seven’ dynasties were is doubtful. Add to the preceding five, the names of Awan-hsii and AK/(, and we get the number, all descended from Hwang Tf. The writer must have regarded him as the founder of the Chinese kingdom. BK. XX. ri FA, 205 raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice, In the case of one still more remote, (there was no sacrifice) ;—he was left in his ghostly state. A feudal prince made for himself five ancestral temples, with an altar and a cleared area about it for each. The temples were—his father’s ; his grandfather’s ; and his great-grandfather’s ; in all of which a sacrifice was offered every month. In the temples of the great-great-grandfather, and that of the (high) ancestor only, the seasonal sacrifices were offered. For one beyond the high ancestor a special altar was raised, and for one still more remote, an area was prepared. If there were prayer at these, a sacrifice was offered; but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no service) ;—he was left in his ghostly state.
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.
11 See the introduction, vol. xxvii, pp. 35,36. Itis there said that in the idea of sacrifices (4), which is here given, there is no indication of deprecation by means of them, and much less of atonement, but that they were merely expressions of gratitude. The character Af (2) is one of those formed by combination of the ideas im its several parts. The Shwo-wan, the earliest Chinese dictionary, says that it is made up of two ideagrams : il the symbol for spiritual beings ; and another, composed of Ay and Xi, representing a right hand and a piece of flesh. Offerings of flesh must have been common when the character was formed, which then itself entered, as the phonetic element, into the formation of between twenty and thirty other characters. The explanations of it given by Morrison (Dict., part i), taken mostly from the Khang-hsf dictionary, are :—‘ To carry human affairs before the gods [i.e. spirits]. That which is the medium between, or brings together men and gods [spirits]. To offer flesh in the rites of worship; to sacrifice with worship.’ There is nothing, however, in the Khang-hsf corresponding to this last sentence; and I suppose that Morrison gave it from the analysis of the character in the Shwo-win. The general idea symbolised by it is—an offering whereby communication and communion with spiritual beings is effected. 202 THE Li xt. BK. XX. The sovereigns of Hsia, at the corresponding sacrifice, gave the place of honour also to Hwang Ti, and made Khwéan the correlate at the border sacrifice; they sacrificed to Awan-hsii as_ their ancestor, and to Yii as their honoured predecessor. Under Yin, they gave the place of honour to KA0, and made Ming the correlate at the border sacrifice; they sacrificed to Hsieh as their ancestor, and to Thang as their honoured predecessor. Under Au they gave the place of honour to AA, and made At the correlate at the border sacrifice ; they sacrificed to king W4n as their ancestor, and to king W0 as their honoured predecessor '. 2. With a blazing pile of wood on the Grand altar they sacrificed to Heaven?; by burying (the victim) 1 This and other portions of the Book are taken mainly from the seventh article in the second section of the ‘ Narratives of the States,’ part i. The statements have much perplexed the commentators, and are held to be of doubtful authority. Some of them, indeed, are said by Khan Hfo to be inexplicable. Khwan, ‘the correlate in the sacrifices of Hsif, was the father of Yi, of whom we receive a bad impression from the references to him in the Shit King; and Ming, who occupied the same position in those of Yin, was the fifth in descent from Hsieh, the ancestor of that dynasty, a minister of Works, who died somehow in his labours on a flood. P. Zottoli thinks that of the four sacrifices here mentioned, the first
2P. Zottoli thinks that of the four sacrifices here mentioned, the first ) was to the Supreme Deity (Supremo Numini), and the second, to the Highest Heaven (Summo Coelo). My own view is different, and agrees with that of the X/ien-lung editors. They discuss the different questions that have been agitated on the subject, and their conclusions may be taken as the orthodoxy of Chinese scholars on the subject ; into the exhibition of which it is not necessary to go at greater length. 3 On the blazing pile were placed the victim and pieces of jade ; in the square mound were buried the victim and pieces of silk. For BK. XX. xi FA. 203 in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim’. 3. By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of) cold and heat, at the pit and the altar, using’ prayers of deprecation and petition?; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain ; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits. He by whom all under the sky was held sacrificed to all spirits. The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice. 4. Generally speaking, all born between heaven and earth are said to have their allotted times; the death of all creatures is spoken of as their dissolution ; but man when dead is said to be in the ghostly ae Hr, which follow, Zottoli gives solenni angulari, and I have met with ‘the great pit’ as a translation of them. Of course a ‘pit’ was formed in the mound to receive the offerings ; but in the Khanghst dictionary HT is specially defined with reference to this passage as ‘a mound of earth as a place of sacrifice ;’ though we do not find this account of the character in Morrison, Medhurst, or Williams. 1 This was specially the colour of the victims under the Xau dynasty, * Such is the meaning given by Ying-t& and others to #W jf, which they think should be is it: ee re 204. THE Lf xi. BK. XX. state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes.
3THE Lf xi. BK. XX. state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes. 5. The sovereigns, coming to the possession of the kingdom, divided the land and established the feudal principalities; they assigned (great) cities (to their nobles), and smaller towns (to their chiefs); they made ancestral temples, and the arrangements for altering the order af the spirit-tablets; they raised altars, and they cleared the ground around them for the performance of their sacrifices. In all these arrangements they made provision for the sacrifices according to the nearer or more remote kinship, and for the assignment of lands of greater or less amount. Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each. The temples were—his father's; his grandfather's ; his great-grandfather's ; his greatgreat-grandfather’s; and the temple of his (high) ancestor. At all of these a sacrifice was offered every month.. The temples of the more remote ‘ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered. For the removed tablet of one more remote, an altar was 1 Those of Yao, Shun, Hsia, Shang or Yin, and Kau. ® What these ‘seven’ dynasties were is doubtful. Add to the preceding five, the names of Awan-hsii and AK/(, and we get the number, all descended from Hwang Tf. The writer must have regarded him as the founder of the Chinese kingdom. BK. XX. ri FA, 205 raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice, In the case of one still more remote, (there was no sacrifice) ;—he was left in his ghostly state. A feudal prince made for himself five ancestral temples, with an altar and a cleared area about it for each. The temples were—his father’s ; his grandfather’s ; and his great-grandfather’s ; in all of which a sacrifice was offered every month. In the temples of the great-great-grandfather, and that of the (high) ancestor only, the seasonal sacrifices were offered. For one beyond the high ancestor a special altar was raised, and for one still more remote, an area was prepared. If there were prayer at these, a sacrifice was offered; but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no service) ;—he was left in his ghostly state.
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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