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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A 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 216 THE Lf xf. BK. XXtI. of pleasure, his demeanour will be mild and compliant. A filial son will move as if he were carrying a jade symbol, or bearing a full vessel. Still and grave, absorbed in what he is doing, he will seem as if he were unable to sustain the burden, and in danger of letting it fall. A severe gravity and austere manner are not proper to the service of parents ;—such is the manner of a full-grown man. 13. There were five things by means of which the ancient kings secured the good government of the whole kingdom :—the honour which they paid to the virtuous ; to the noble; and to the old; the reverence which they showed to the aged; and their kindness to the young. It was by these five things that they maintained the stability of the kingdom. Why did they give honour to the virtuous ? Because of their approximation to the course of duty. They did so to the noble because of their approximation to the position of the ruler; and to the old because of their approximation to that of parents. They showed reverence to the aged, because of their approximation to the position of elder brothers; and kindness to the young, because of their approximation to the position of sons. 1 P, Callery translates this by—‘ Parce qu’ils sont proche de la vérité,’ saying in a note :—‘ According to the Chinese philosophers, they understand by teh (fia) that which man has obtained by his own efforts or the virtue he has acquired, and by tdo (34) that which all men should be striving to reach, what is suitable, what is in order, or virtue in the abstract. Now, as I think, there is nothing but truth which satisfies these conditions, for, according to the Christian philosophy, God Himself is the truth,’ &c. Zottoli’s translation is, ‘Quia hi appropinquant ad perfectionem, SECT. I. xi f. 217 14. Therefore he who is perfectly filial approximates to be king, and he who is perfectly fraternal approximates to being presiding chieftain. He who is perfectly filial approximates to being king, for even the son of Heaven had the father (whom he must revere); and he who is perfectly fraternal approximates to being presiding chieftain, for even a feudal lord had his elder brothers (or cousins), (whom he must obey). The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}.
2The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}. 15. The Master said, ‘The laying the foundation of (all) love in the love of parents teaches people concord. The laying the foundation of (all) reverence in the reverence of elders teaches the people obedience. When taught loving harmony, the people set the (proper) value on their parents; when taught to reverence their superiors, the people set the (proper) value in obeying the orders given to them. Filial piety in the service of parents, and obedience in the discharge of orders can be displayed throughout the kingdom, and they will everywhere take effect. 16. At (the time of) the border sacrifice (to Heaven), those who are engaged in funeral rites do not dare to wail, and those who are wearing mourning do not dare to enter the gate of the capital ;— this is the highest expression of reverence. 17. On the day of sacrifice, the ruler led the victim forward, along with and assisted by his son on 1 The sequence in the writer’s mind in this paragraph almost eludes my discovery ; it does so still more in the translation of it by Callery and Zottoli. 218 THE Lf xf, BK. XXI. the opposite side; while the Great officers followed in order. When they had entered the gate of the temple, they fastened the victim to the stone pillar. The ministers and Great officers then bared their arms, and proceeded to inspect the hair, paying particular attention to that of the ears. They then with the knife with the bells attached to it, cut it open, took out the fat about the inwards, and withdrew (for a time’). Afterwards they offered some of the flesh boiled, and some raw, then (finally) withdrawing. There was the highest reverence about everything. 18. The sacrifice in the suburb of the capital was the great expression of gratitude to Heaven, and it was specially addressed te the sun, with which the moon was associated?, The sovereigns of Hsia presented it in the dark. - Under the Yin dynasty they did so 1 They withdrew for a time, ‘to offer the hair and blood.’ 2 This sentence is translated by Zottoli:—‘Coeli sacrificio summe rependitur coelum sed potissimum intenditur sol, consociatus cum luna.’ Callery says :—‘Le sacrifice qu’on offre dans la campagne est un acte de grande reconnaissance envers le ciel, et principalement envers le soleil, auquel on associe la lune.’
3Here, again, nature-worship seems to crop up. Khan Hao says on the passage:—‘Heaven is the great source of téo (the course of nature and duty), and of all the visible bodies which it hangs out, there are none greater than the sun and moon. Therefore, while the object of the suburban sacrifice was a grateful acknowledgment of Heaven, the sun was chosen as the restingplace for its spirit (or spirits). The idea in the institution of the rite was deep and far-reaching.’ It must be borne in mind that the rites described in the text are those of former dynasties, especially of that of Kéu. I cannot bring to mind any passages in which there is mention made of any sacrifice to the sun or sunspirit in connexion with the great sacrifice to Heaven, or Shang Ti, at the service on the day of the winter solstice in the southern suburb, SECT. 1. rf f. 219 at noon. Under the ‘Au they sacrificed all the day, especially at daybreak, and towards evenitig. 19. They sacrificed to the sun on the altar, and to the moon in the hollow ;—to mark the distinction between (the) gloom (of the one) and (the) brightness (of the other), and to show the difference between the high and the low. They sacrificed to the sun in the east, and to the moon in the west;—to mark the distinction between (the) forthcoming (of the former) and (the) withdrawing (of the latter), and to show the correctness of their (relative) position. The sun comes forth from the east, and the moon appears in the west ; the darkness and the light are now long, now short; when the one ends, the other begins, in regular succession:—thus producing the harmony of all under the sky’. 20. The rites to be observed by all under heaven were intended to promote the return (of the mind) to the beginning (=Creator of all); to promote (the honouring of) spiritual Beings; to promote the harmonious use (of all resources and appliances) of government; to promote righteousness; and to promote humility. They promote the return to the beginning, securing the due consideration of their originator. They promote (the honouring) of spiritual Beings, securing the giving honour to superiors. They promote the (proper) use of all resources, thereby establishing the regulations (for the well-being of) the people. They promote 1 The sacrifices in this paragraph are those at the equinoxes ; that to the sun at the vernal in the eastern suburb, and that to the moon at the autumnal in the western suburb. They are still maintained. See the ritual of the present dynasty (*K Yat FB ye), Book VIII, where the former is called Ri] [J ,and the latter 47 FA . 220 THE Li xt. BK. XXI. righteousness, and thus there are no oppositions and conflictings between high and low. They promote humility, in order to prevent occasions of strife. Let these five things be united through the rites for the regulation of all under heaven, and though there may be some extravagant and perverse who are not kept in order, they will be few. Section II.
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.
1A 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 216 THE Lf xf. BK. XXtI. of pleasure, his demeanour will be mild and compliant. A filial son will move as if he were carrying a jade symbol, or bearing a full vessel. Still and grave, absorbed in what he is doing, he will seem as if he were unable to sustain the burden, and in danger of letting it fall. A severe gravity and austere manner are not proper to the service of parents ;—such is the manner of a full-grown man. 13. There were five things by means of which the ancient kings secured the good government of the whole kingdom :—the honour which they paid to the virtuous ; to the noble; and to the old; the reverence which they showed to the aged; and their kindness to the young. It was by these five things that they maintained the stability of the kingdom. Why did they give honour to the virtuous ? Because of their approximation to the course of duty. They did so to the noble because of their approximation to the position of the ruler; and to the old because of their approximation to that of parents. They showed reverence to the aged, because of their approximation to the position of elder brothers; and kindness to the young, because of their approximation to the position of sons. 1 P, Callery translates this by—‘ Parce qu’ils sont proche de la vérité,’ saying in a note :—‘ According to the Chinese philosophers, they understand by teh (fia) that which man has obtained by his own efforts or the virtue he has acquired, and by tdo (34) that which all men should be striving to reach, what is suitable, what is in order, or virtue in the abstract. Now, as I think, there is nothing but truth which satisfies these conditions, for, according to the Christian philosophy, God Himself is the truth,’ &c. Zottoli’s translation is, ‘Quia hi appropinquant ad perfectionem, SECT. I. xi f. 217 14. Therefore he who is perfectly filial approximates to be king, and he who is perfectly fraternal approximates to being presiding chieftain. He who is perfectly filial approximates to being king, for even the son of Heaven had the father (whom he must revere); and he who is perfectly fraternal approximates to being presiding chieftain, for even a feudal lord had his elder brothers (or cousins), (whom he must obey). The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}.
2The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}. 15. The Master said, ‘The laying the foundation of (all) love in the love of parents teaches people concord. The laying the foundation of (all) reverence in the reverence of elders teaches the people obedience. When taught loving harmony, the people set the (proper) value on their parents; when taught to reverence their superiors, the people set the (proper) value in obeying the orders given to them. Filial piety in the service of parents, and obedience in the discharge of orders can be displayed throughout the kingdom, and they will everywhere take effect. 16. At (the time of) the border sacrifice (to Heaven), those who are engaged in funeral rites do not dare to wail, and those who are wearing mourning do not dare to enter the gate of the capital ;— this is the highest expression of reverence. 17. On the day of sacrifice, the ruler led the victim forward, along with and assisted by his son on 1 The sequence in the writer’s mind in this paragraph almost eludes my discovery ; it does so still more in the translation of it by Callery and Zottoli. 218 THE Lf xf, BK. XXI. the opposite side; while the Great officers followed in order. When they had entered the gate of the temple, they fastened the victim to the stone pillar. The ministers and Great officers then bared their arms, and proceeded to inspect the hair, paying particular attention to that of the ears. They then with the knife with the bells attached to it, cut it open, took out the fat about the inwards, and withdrew (for a time’). Afterwards they offered some of the flesh boiled, and some raw, then (finally) withdrawing. There was the highest reverence about everything. 18. The sacrifice in the suburb of the capital was the great expression of gratitude to Heaven, and it was specially addressed te the sun, with which the moon was associated?, The sovereigns of Hsia presented it in the dark. - Under the Yin dynasty they did so 1 They withdrew for a time, ‘to offer the hair and blood.’ 2 This sentence is translated by Zottoli:—‘Coeli sacrificio summe rependitur coelum sed potissimum intenditur sol, consociatus cum luna.’ Callery says :—‘Le sacrifice qu’on offre dans la campagne est un acte de grande reconnaissance envers le ciel, et principalement envers le soleil, auquel on associe la lune.’
3Here, again, nature-worship seems to crop up. Khan Hao says on the passage:—‘Heaven is the great source of téo (the course of nature and duty), and of all the visible bodies which it hangs out, there are none greater than the sun and moon. Therefore, while the object of the suburban sacrifice was a grateful acknowledgment of Heaven, the sun was chosen as the restingplace for its spirit (or spirits). The idea in the institution of the rite was deep and far-reaching.’ It must be borne in mind that the rites described in the text are those of former dynasties, especially of that of Kéu. I cannot bring to mind any passages in which there is mention made of any sacrifice to the sun or sunspirit in connexion with the great sacrifice to Heaven, or Shang Ti, at the service on the day of the winter solstice in the southern suburb, SECT. 1. rf f. 219 at noon. Under the ‘Au they sacrificed all the day, especially at daybreak, and towards evenitig. 19. They sacrificed to the sun on the altar, and to the moon in the hollow ;—to mark the distinction between (the) gloom (of the one) and (the) brightness (of the other), and to show the difference between the high and the low. They sacrificed to the sun in the east, and to the moon in the west;—to mark the distinction between (the) forthcoming (of the former) and (the) withdrawing (of the latter), and to show the correctness of their (relative) position. The sun comes forth from the east, and the moon appears in the west ; the darkness and the light are now long, now short; when the one ends, the other begins, in regular succession:—thus producing the harmony of all under the sky’. 20. The rites to be observed by all under heaven were intended to promote the return (of the mind) to the beginning (=Creator of all); to promote (the honouring of) spiritual Beings; to promote the harmonious use (of all resources and appliances) of government; to promote righteousness; and to promote humility. They promote the return to the beginning, securing the due consideration of their originator. They promote (the honouring) of spiritual Beings, securing the giving honour to superiors. They promote the (proper) use of all resources, thereby establishing the regulations (for the well-being of) the people. They promote 1 The sacrifices in this paragraph are those at the equinoxes ; that to the sun at the vernal in the eastern suburb, and that to the moon at the autumnal in the western suburb. They are still maintained. See the ritual of the present dynasty (*K Yat FB ye), Book VIII, where the former is called Ri] [J ,and the latter 47 FA . 220 THE Li xt. BK. XXI. righteousness, and thus there are no oppositions and conflictings between high and low. They promote humility, in order to prevent occasions of strife. Let these five things be united through the rites for the regulation of all under heaven, and though there may be some extravagant and perverse who are not kept in order, they will be few. Section II.
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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