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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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. A Great officer made for himself three ancestral temples and two altars. The temples were—his father’s; his grandfather's; and his great-grandfather’s. In this only the seasonal sacrifices were offered. To the great-great-grandfather and the (high) ancestor there were no temples. If there were occasion for prayer to them, altars were raised, and sacrifices offered on them. An ancestor still more remote was left in his ghostly state. An officer of the highest grade had two ancestral temples and one altar ;—the temples of his father and grandfather, at which only the seasonal sacrifices were presented. There was no temple for his greatgrandfather. If there were occasion to pray to him, an altar was raised, and a sacrifice offered to him. 206 THE Li xt. BK, XX. Ancestors more remote were left in their ghostly state. An officer in charge merely of one department had one ancestral temple ; that, namely, of his father. There was no temple for his grandfather, but he was sacrificed to (in the father’s temple.) Ancestors beyond the grandfather were left in their ghostly state, The mass of ordinary officers and the common people had no ancestral temple. Their dead were left in their ghostly state, (to have offerings presented to them in the back apartment, as occasion required). 6. The king, for all the people, erected an altar to j (the spirit of) the ground, called the Grand altar, and one for himself, called the Royal altar. A feudal prince, for all his people, erected one called the altar of the state, and one for himself called the altar of the prince. Great officers and all below them in association erected such an altar, called the Appointed altar. 7. The king, for all the people, appointed (seven altars for) the seven sacrifices :—one to the superintendent of the lot; one in the central court, for the admission of light and the rain from the roofs; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of kings who had died without posterity ; one for the guardian of the door; and one for the guardian of the furnace. He also had seven corresponding altars for himself. A feudal prince, for his state, appointed (five altars for) the five sacrifices:—one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall ; BK. XX. xi FA. 207 one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself.
2XX. xi FA. 207 one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself. A Great officer appointed (three altars for) the three sacrifices :—one for the discontented ghosts of his predecessors who had died without posterity; . one at the gates of his city; and one on the roads leading from it. An officer of the first grade appointed (two altars for) the two sacrifices :—one at the gates, and one on the roads (outside the gates). Other officers and the common people had one (altar and one) sacrifice. Some raised one altar for the guardian of the door; and others, one for the guardian of the furnace. 8. The king, carrying down (his favour), sacrificed to five classes of those who had died prematurely :—namely, to the rightful eldest sons (of former kings); to rightful grandsons; to rightful great-grandsons ; to rightful great-great-grandsons ; "and to the rightful sons of these last. A feudal prince, carrying down (his favour), sacrificed to three classes; a Great officer similarly to two; another officer of the first grade and the common people sacrificed only to the son who had died prematurely?. 9. According to the institutes of the sage kings about sacrifices, sacrifice should be offered to him who had given (good) laws to the people; to him 1 From paragraph 1 down to this is absent from the expurgated edition of Fan 3ze-ting, which P. Callery translated, so that the book contains in it only the one long paragraph that follows. 208 THE Li xt. BK. XX. who had laboured to the death in the discharge of his duties ; to him who had strengthened the state by his laborious toil; to him who had boldly and successfully met great calamities; and to him who had warded off great evils. Such were the following :—Na4ng, the son of the . lord of Lt-shan!, who possessed the kingdom, and showed how to cultivate all the cereals; and KAt (the progenitor) of A4u, who continued his work after the decay of Hsi4, and was sacrificed to under the name of At?; HAu-thd, a son of the line of Kung-kung *, that swayed the nine provinces, who was able to reduce them all to order, and was sacrificed to as the spirit of the ground; the Ti Kd, who could define all the zodiacal stars, and exhibit their times to the people ; Y4o, who rewarded (the worthy), made the penal laws impartial, and the end of whose course was distinguished by his righteousness; Shun, who, toiling amid all his affairs, died in the country (far from his capital); Yi, (the son of) Khwan, who was kept a prisoner till death for trying to dam up the waters of the flood, while Yii completed the work, and atoned for his father’s failure ; Hwang Tt, who gave everything its right name, thereby showing the people how to avail themselves of its qualities; Awan-hsii, who completed this work
3? Li-shan is generally mentioned as Lieh-shan, and sometimes Lien-shan. Where the country so-called was, we do not know. Nang, or Shin Nang, is generally accepted as the first of the line, about B.c. 3072. * This account of A? is given confusedly. 5 It is difficult to find a place in chronology for this Kung-kung. An article in the 30 Awan (under duke Kao’s seventeenth year, paragraph 3) places him between Fd-hsi and Shan Nang. BK. XX, rf FA, 209 of Hwang Tt; Hsieh, who was minister of Instruction, and perfected the (condition and manners of the) people; Ming, who, through his attention to the duties of his office, died in the waters; Thang, who ruled the people with a benignant sway and cut off their oppressor; and king Wan, who by his peaceful rule, and king Wd, who by his martial achievements, delivered the people from their afflictions. All these rendered distinguished services to the people. As to the sun and moon, the stars and constellations, the people look up to them, while mountains, forests, streams, valleys, hills, and mountains supply them with the materials for use which they require. Only men and things of this character were admitted into the sacrificial canon. [28] P BOOK XXI. Ait OR THE MEANING OF SACRIFICES?. Section I. 1. Sacrifices should not be frequently repeated. Such frequency is indicative of importunateness ; and importunateness is inconsistent with reverence. Nor should they be at distant intervals. Such infrequency is indicative of indifference ; and indifference leads to forgetting them altogether. Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring? and autumn. When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold. In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends. We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn. 2. The severest vigil and purification is maintained and carried on inwardly; while a looser vigil 1 See the introduction, vol. xxvii, pages 36, 37. * The spring sacrifice is here called tf (iii), probably by mistake for yo (igi), the proper name for it. SECT. I. xt f. 211 is maintained externally. During the days of such vigil, the mourner thinks of his departed, how and where they sat, how they smiled and spoke, what were their aims and views, what they delighted in, and what things they desired and enjoyed. On the third day of such exercise he will see those for whom it is employed.
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.
1If 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. A Great officer made for himself three ancestral temples and two altars. The temples were—his father’s; his grandfather's; and his great-grandfather’s. In this only the seasonal sacrifices were offered. To the great-great-grandfather and the (high) ancestor there were no temples. If there were occasion for prayer to them, altars were raised, and sacrifices offered on them. An ancestor still more remote was left in his ghostly state. An officer of the highest grade had two ancestral temples and one altar ;—the temples of his father and grandfather, at which only the seasonal sacrifices were presented. There was no temple for his greatgrandfather. If there were occasion to pray to him, an altar was raised, and a sacrifice offered to him. 206 THE Li xt. BK, XX. Ancestors more remote were left in their ghostly state. An officer in charge merely of one department had one ancestral temple ; that, namely, of his father. There was no temple for his grandfather, but he was sacrificed to (in the father’s temple.) Ancestors beyond the grandfather were left in their ghostly state, The mass of ordinary officers and the common people had no ancestral temple. Their dead were left in their ghostly state, (to have offerings presented to them in the back apartment, as occasion required). 6. The king, for all the people, erected an altar to j (the spirit of) the ground, called the Grand altar, and one for himself, called the Royal altar. A feudal prince, for all his people, erected one called the altar of the state, and one for himself called the altar of the prince. Great officers and all below them in association erected such an altar, called the Appointed altar. 7. The king, for all the people, appointed (seven altars for) the seven sacrifices :—one to the superintendent of the lot; one in the central court, for the admission of light and the rain from the roofs; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of kings who had died without posterity ; one for the guardian of the door; and one for the guardian of the furnace. He also had seven corresponding altars for himself. A feudal prince, for his state, appointed (five altars for) the five sacrifices:—one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall ; BK. XX. xi FA. 207 one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself.
2XX. xi FA. 207 one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself. A Great officer appointed (three altars for) the three sacrifices :—one for the discontented ghosts of his predecessors who had died without posterity; . one at the gates of his city; and one on the roads leading from it. An officer of the first grade appointed (two altars for) the two sacrifices :—one at the gates, and one on the roads (outside the gates). Other officers and the common people had one (altar and one) sacrifice. Some raised one altar for the guardian of the door; and others, one for the guardian of the furnace. 8. The king, carrying down (his favour), sacrificed to five classes of those who had died prematurely :—namely, to the rightful eldest sons (of former kings); to rightful grandsons; to rightful great-grandsons ; to rightful great-great-grandsons ; "and to the rightful sons of these last. A feudal prince, carrying down (his favour), sacrificed to three classes; a Great officer similarly to two; another officer of the first grade and the common people sacrificed only to the son who had died prematurely?. 9. According to the institutes of the sage kings about sacrifices, sacrifice should be offered to him who had given (good) laws to the people; to him 1 From paragraph 1 down to this is absent from the expurgated edition of Fan 3ze-ting, which P. Callery translated, so that the book contains in it only the one long paragraph that follows. 208 THE Li xt. BK. XX. who had laboured to the death in the discharge of his duties ; to him who had strengthened the state by his laborious toil; to him who had boldly and successfully met great calamities; and to him who had warded off great evils. Such were the following :—Na4ng, the son of the . lord of Lt-shan!, who possessed the kingdom, and showed how to cultivate all the cereals; and KAt (the progenitor) of A4u, who continued his work after the decay of Hsi4, and was sacrificed to under the name of At?; HAu-thd, a son of the line of Kung-kung *, that swayed the nine provinces, who was able to reduce them all to order, and was sacrificed to as the spirit of the ground; the Ti Kd, who could define all the zodiacal stars, and exhibit their times to the people ; Y4o, who rewarded (the worthy), made the penal laws impartial, and the end of whose course was distinguished by his righteousness; Shun, who, toiling amid all his affairs, died in the country (far from his capital); Yi, (the son of) Khwan, who was kept a prisoner till death for trying to dam up the waters of the flood, while Yii completed the work, and atoned for his father’s failure ; Hwang Tt, who gave everything its right name, thereby showing the people how to avail themselves of its qualities; Awan-hsii, who completed this work
3? Li-shan is generally mentioned as Lieh-shan, and sometimes Lien-shan. Where the country so-called was, we do not know. Nang, or Shin Nang, is generally accepted as the first of the line, about B.c. 3072. * This account of A? is given confusedly. 5 It is difficult to find a place in chronology for this Kung-kung. An article in the 30 Awan (under duke Kao’s seventeenth year, paragraph 3) places him between Fd-hsi and Shan Nang. BK. XX, rf FA, 209 of Hwang Tt; Hsieh, who was minister of Instruction, and perfected the (condition and manners of the) people; Ming, who, through his attention to the duties of his office, died in the waters; Thang, who ruled the people with a benignant sway and cut off their oppressor; and king Wan, who by his peaceful rule, and king Wd, who by his martial achievements, delivered the people from their afflictions. All these rendered distinguished services to the people. As to the sun and moon, the stars and constellations, the people look up to them, while mountains, forests, streams, valleys, hills, and mountains supply them with the materials for use which they require. Only men and things of this character were admitted into the sacrificial canon. [28] P BOOK XXI. Ait OR THE MEANING OF SACRIFICES?. Section I. 1. Sacrifices should not be frequently repeated. Such frequency is indicative of importunateness ; and importunateness is inconsistent with reverence. Nor should they be at distant intervals. Such infrequency is indicative of indifference ; and indifference leads to forgetting them altogether. Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring? and autumn. When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold. In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends. We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn. 2. The severest vigil and purification is maintained and carried on inwardly; while a looser vigil 1 See the introduction, vol. xxvii, pages 36, 37. * The spring sacrifice is here called tf (iii), probably by mistake for yo (igi), the proper name for it. SECT. I. xt f. 211 is maintained externally. During the days of such vigil, the mourner thinks of his departed, how and where they sat, how they smiled and spoke, what were their aims and views, what they delighted in, and what things they desired and enjoyed. On the third day of such exercise he will see those for whom it is employed.
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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