Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1During 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. 3. On the day of sacrifice, when he enters the apartment (of the temple), he will seem to see (the deceased) in the place (where his spirit-tablet is). After he has moved about (and performed his operations), and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of, his sighing. 4- Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices ; and that he should retain the memory of their aims, likings, and wishes. As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him. So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence ? 5. The superior man, while (his parents) are alive, reverently nourishes them; and, when they are dead, he reverently sacrifices to them ;—his (chief) thought is how to the end of life not to disgrace them. The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death. That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it .. P2 212 THE Lf xf. BK. XXI. means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs. 6. It is only the sage’ who can sacrifice to God, and (only) the filial son who can sacrifice to his parents. Sacrificing means directing one’s self to. The son directs his thoughts (to his parents), and then he can offer his sacrifice (so that they shall enjoy it) Hence the filial son approaches the personator of the departed without having occasion to blush; the ruler leads the victim forward, while his wife puts down the bowls; the ruler presents the offerings to the personator, while his wife sets forth the various dishes; his ministers and Great officers assist the ruler, while their acknowledged wives assist his wife. How well sustained was their reverence! How complete was the expression of their loyal devotion! How earnest was their wish that the departed should enjoy the service ! 7. King Wan, in sacrificing, served the dead as if he were serving the living. He thought of them dead as if he did not wish to live (any longer himself)?._ On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as ifhe saw him. So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the J
2So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the J 1 According to ‘rule, and in fact, only the sovereign sacrifices to God. He may be ‘a sage,’ but more frequently is not. But the ritual of China should impress on him, as on no other person, the truth in the words ‘noblesse oblige.’ * Khin Hfo says here:—‘As if he wished to die himself and follow them.’ SECT. I. ri f. 213 pleased expression of his face :—such was king Wan! The lines of the ode (II, v, ode 2), ‘When early dawn unseals my eyes, Before my mind my parents rise,’ might be applied to king Wan. On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents. On the day of sacrifice his joy and sorrow were blended together. He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad. 8. At the autumnal sacrifice, when Kung-nt advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated. When the sacrifice was over, 3ze-kung questioned him, saying, ‘ Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?’ The Master said, ‘That dignity of demeanour should belong to those who are only distantly connected (with him who is sacrificed to), and that absorbed demeanour to one whose thoughts are turned in on himself (lest he should make any mistake). But how should such demeanour consist with communion with the spirits (sacrificed to)? How should such dignity and absorption be seen in my sacrifice? (At the sacrifices of the king and rulers) there is the return of the personator to his apartment, and the offering of food to him there ; there are the performances of the music, and the setting forth of the stands with the victims on them; there 214 THE Lf xf. BK, XXI. are the ordering of the various ceremonies and the music; and there is the complete array of the officers for all the services. When they are engaged in the maintenance of that dignity and absorption in their duties, how can they be lost in their abandonment to intercourse with the spiritual presences? Should words be understood only in one way ? Each saying has its own appropriate application.’ g. When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice.
3When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice. The temple and its apartments having been repaired, the walls and roofs having been put in order, and all the assisting officers having been provided, husband and wife, after vigil and footing, bathe their heads and persons, and array themselves in full dress. In coming in with the things which they carry, how grave and still are they! how absorbed in what they do! as if they were not able to sustain their weight, as if they would let them fall :— Is not theirs the highest filial reverence? He sets forth the stands with the victims on them; arranges all the ceremonies and music; provides the officers for the various ministries. These aid in sustaining and bringing in the things, and thus he declares his mind and wish, and in his lost abstraction of mind seeks to have communion with the dead in their spiritual state, if peradventure they will enjoy his . Offerings, if peradventure they will do so. Such is the aim of the filial son (in his sacrifices) ! 10. The filial son, in sacrificing, seems never able SECT. I. ki f. 215 to exhaust his earnest purpose, his sincerity, and reverence. He observes every rule, without transgression or short-coming. His reverence appears in his movements of advancing and retiring, as if he were hearing the orders (of his parents), or as if they were perhaps directing him. 11. What the sacrifice of a filial son should be can be known. While he is standing (waiting for the service to commence), he should be reverent, with his body somewhat bent; while he is engaged in carrying forward the service, he should be reverent, with an expression of pleasure; when he is presenting the offerings, he should be reverent, with an expression of desire. He should then retire and stand, as if he were about to receive orders; when he has removed the offerings and (finally) retires, the expression of reverent gravity should continue to be worn on his face. Such is the sacrifice of a filial son. To stand without any inclination of the body would show insensibility ; to carry the service forward without an expression of pleasure would show indifference; to present the offerings without an expression of desire (that they may be enjoyed) would show a want of love; to retire and stand without seeming to expect to receive orders would show pride; to retire and stand, after the removal of the offerings, without an expression of reverent gravity would show a forgetfulness of the parent to whom he owes his being. A sacrifice so conducted would be wanting in its proper characteristics. ‘12. A filial son, cherishing a deep love (for his parents), is sure to have a bland air; having a bland air, he will have a look of pleasure; having a look
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.
1During 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. 3. On the day of sacrifice, when he enters the apartment (of the temple), he will seem to see (the deceased) in the place (where his spirit-tablet is). After he has moved about (and performed his operations), and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of, his sighing. 4- Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices ; and that he should retain the memory of their aims, likings, and wishes. As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him. So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence ? 5. The superior man, while (his parents) are alive, reverently nourishes them; and, when they are dead, he reverently sacrifices to them ;—his (chief) thought is how to the end of life not to disgrace them. The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death. That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it .. P2 212 THE Lf xf. BK. XXI. means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs. 6. It is only the sage’ who can sacrifice to God, and (only) the filial son who can sacrifice to his parents. Sacrificing means directing one’s self to. The son directs his thoughts (to his parents), and then he can offer his sacrifice (so that they shall enjoy it) Hence the filial son approaches the personator of the departed without having occasion to blush; the ruler leads the victim forward, while his wife puts down the bowls; the ruler presents the offerings to the personator, while his wife sets forth the various dishes; his ministers and Great officers assist the ruler, while their acknowledged wives assist his wife. How well sustained was their reverence! How complete was the expression of their loyal devotion! How earnest was their wish that the departed should enjoy the service ! 7. King Wan, in sacrificing, served the dead as if he were serving the living. He thought of them dead as if he did not wish to live (any longer himself)?._ On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as ifhe saw him. So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the J
2So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the J 1 According to ‘rule, and in fact, only the sovereign sacrifices to God. He may be ‘a sage,’ but more frequently is not. But the ritual of China should impress on him, as on no other person, the truth in the words ‘noblesse oblige.’ * Khin Hfo says here:—‘As if he wished to die himself and follow them.’ SECT. I. ri f. 213 pleased expression of his face :—such was king Wan! The lines of the ode (II, v, ode 2), ‘When early dawn unseals my eyes, Before my mind my parents rise,’ might be applied to king Wan. On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents. On the day of sacrifice his joy and sorrow were blended together. He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad. 8. At the autumnal sacrifice, when Kung-nt advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated. When the sacrifice was over, 3ze-kung questioned him, saying, ‘ Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?’ The Master said, ‘That dignity of demeanour should belong to those who are only distantly connected (with him who is sacrificed to), and that absorbed demeanour to one whose thoughts are turned in on himself (lest he should make any mistake). But how should such demeanour consist with communion with the spirits (sacrificed to)? How should such dignity and absorption be seen in my sacrifice? (At the sacrifices of the king and rulers) there is the return of the personator to his apartment, and the offering of food to him there ; there are the performances of the music, and the setting forth of the stands with the victims on them; there 214 THE Lf xf. BK, XXI. are the ordering of the various ceremonies and the music; and there is the complete array of the officers for all the services. When they are engaged in the maintenance of that dignity and absorption in their duties, how can they be lost in their abandonment to intercourse with the spiritual presences? Should words be understood only in one way ? Each saying has its own appropriate application.’ g. When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice.
3When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice. The temple and its apartments having been repaired, the walls and roofs having been put in order, and all the assisting officers having been provided, husband and wife, after vigil and footing, bathe their heads and persons, and array themselves in full dress. In coming in with the things which they carry, how grave and still are they! how absorbed in what they do! as if they were not able to sustain their weight, as if they would let them fall :— Is not theirs the highest filial reverence? He sets forth the stands with the victims on them; arranges all the ceremonies and music; provides the officers for the various ministries. These aid in sustaining and bringing in the things, and thus he declares his mind and wish, and in his lost abstraction of mind seeks to have communion with the dead in their spiritual state, if peradventure they will enjoy his . Offerings, if peradventure they will do so. Such is the aim of the filial son (in his sacrifices) ! 10. The filial son, in sacrificing, seems never able SECT. I. ki f. 215 to exhaust his earnest purpose, his sincerity, and reverence. He observes every rule, without transgression or short-coming. His reverence appears in his movements of advancing and retiring, as if he were hearing the orders (of his parents), or as if they were perhaps directing him. 11. What the sacrifice of a filial son should be can be known. While he is standing (waiting for the service to commence), he should be reverent, with his body somewhat bent; while he is engaged in carrying forward the service, he should be reverent, with an expression of pleasure; when he is presenting the offerings, he should be reverent, with an expression of desire. He should then retire and stand, as if he were about to receive orders; when he has removed the offerings and (finally) retires, the expression of reverent gravity should continue to be worn on his face. Such is the sacrifice of a filial son. To stand without any inclination of the body would show insensibility ; to carry the service forward without an expression of pleasure would show indifference; to present the offerings without an expression of desire (that they may be enjoyed) would show a want of love; to retire and stand without seeming to expect to receive orders would show pride; to retire and stand, after the removal of the offerings, without an expression of reverent gravity would show a forgetfulness of the parent to whom he owes his being. A sacrifice so conducted would be wanting in its proper characteristics. ‘12. A filial son, cherishing a deep love (for his parents), is sure to have a bland air; having a bland air, he will have a look of pleasure; having a look
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.