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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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. 1. 341 Wo said, ‘I have heard the names K wei - and Sh4n, but I do not know what they mean.’ ' The Master said, ‘The (intelligent) spirit? is of the sh&n nature, and shows that in fullest measure; the animal soul is of the kwei nature, and shows that in fullest measure. It is the union of kwei and shan that forms the highest exhibition of doctrine. : ‘All the living must die, and dying, return to the ground; this is what is called kwei. The bones and flesh moulder below, and, hidden away, become the earth of the fields. But the spirit issues forth, and is displayed on high in a condition of glorious brightness. The vapours and odours which produce a feeling of sadness, (and arise from the decay of their substance), are the subtle essences of all things, and (also) a manifestation of the shan nature. 1 I am unable to give a translation of the characters kwei (fi) and shin, so as to make the meaning readily intelligible to the English reader. Callery gives for them ‘L’A4me et l’esprit.’ Zottoli, ‘Manes Spiritusque.’ Evidently the question is about the application of them to the dead and gone, and the component elements of the human constitution. * The character in the text here is RA? (Se), ‘the breath.’ Zottoli translates it by ‘rationalis vis, and Callery by ‘la respiration de l’homme.’ SECT. li. xi f. 221 [ ‘On the ground of these subtle essences of things, , with an extreme decision and inventiveness, (the sages) framed distinctly (the names of) kwei and sh&n, to constitute a pattern for the black-haired , race!; and all the multitudes were filled with | awe, and the myriads of the people constrained to / submission. 2, ‘The sages did not consider these (names) to be sufficient, and therefore they built temples with their (different) apartments, and framed their rules for ancestors who were always to be honoured, and those whose tablets should be removed;—thus making a distinction for nearer and more distant kinship, and for ancestors the remote and the recent, and teaching the people to go back to their oldest fathers, and retrace their beginnings, not forgetting those to whom they owed their being. In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness.
2In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness. 3. ‘ These two elements (of the human constitution) having been established (with the two names), two ceremonies were framed in accordance with them. They appointed the service of the morning, when the fat of the inwards was burned so as to bring out its fragrance, and this was mixed with the blaze of dried southern-wood. This served as a tribute to the (intelligent) spirit, and taught all to go back to their originating ancestors. They (also) presented millet and rice, and offered the delicacies of the liver, lungs, head, and heart, along with two bowls (of 1 It is observed by many of the commentators that the characters here employed for ‘ black-haired race’ were unused in the time of Confucius, and became current under the KAin dynasty. 222 THE Lf xt. BE. XXI. liquor) and odoriferous spirits. This served as a tribute to the animal soul, and taught the people to love one another, and high and low to cultivate good feeling between them ;—such was the effect of those ceremonies. 4. ‘The superior man, going back to his ancient fathers, and returning to the authors of his being, does not forget those to whom he owes his life, and therefore he calls forth all his reverence, gives free vent to his feelings, and exhausts his strength in discharging the above service ;—as a tribute of gratitude to his parents he dares not but do his utmost’.’ 5. Thus it was that anciently the son of Heaven had his field of a thousand acres, in which he himself held the plough, wearing the square-topped cap with red ties. The feudal princes also had their field of a hundred acres, in which they did the same, wearing _ the same cap with green ties. They did this in the service of Heaven, Earth, the Spirits of the land and grain, and their ancient fathers, to supply the new wine, cream, and vessels of grain. In this way did they procure these things;—it was a great expression of their reverence. 6. Anciently, the son of Heaven and the feudal lords had their officers who attended to their animals; and at the proper seasons, after vigil and fasting, they washed their heads, bathed, and visited them in person’, taking from them for victims those which 1 The above conversation with 34i Wo is found in the ‘ Narratives of the School,’ Article 17, headed ‘Duke Ai’s Questions about Government ;’ and the reply of Confucius ends here. I hesitate, therefore, to continue the points of quotation in what follows. * The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen. SECT. II. ri f. 223 were spotless and perfect ;—it was a great expression of their reverence.
3I hesitate, therefore, to continue the points of quotation in what follows. * The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen. SECT. II. ri f. 223 were spotless and perfect ;—it was a great expression of their reverence. The ruler ordered the oxen to be brought before him, and inspected them; he chose them by their hair, divined whether it would be fortunate to use them, and if the response were favourable, he had them cared for. In his skin cap, and the white skirt gathered up at the waist, on the first day and at the middle of the month, he inspected them. Thus did he do his utmost;—it was the height of filial piety. 7. Anciently, the son of Heaven and the feudal lords had their own mulberry trees and silkworms’ house; the latter built near a river, ten cubits in height, the surrounding walls being topped with thorns, and the gates closed on the outside. In the early morning of a very bright day, the ruler, in his skin cap and the white skirt, divined for the most auspicious of the honourable ladies in the three palaces of his wife’, who were then employed to take the silkworms into the house. They washed the seeds in the stream, gathered the leaves from the mulberry trees, and dried them in the wind to feed the worms. When the (silkworm) year was ended, the honourable ladies had finished their work with the insects, and carried the cocoons to show them to the ruler. They then presented them to his wife, who said, ‘Will not these supply the materials for the ruler’s robes?’ She forthwith received them, wearing her head-dress and the robe with pheasants on it, and afterwards caused a sheep and a pig to be killed and 1 The queen had six palaces; the wife of a prince, three. The writer confines his account here to the latter. 224 THE Lf xf. BK. XXI. cooked to treat (the ladies). This probably was the ancient custom at the presentation of the cocoons. Afterwards, on a good day, the wife rinsed some of them thrice in a vessel, beginning to unwind them, and then distributed them to the auspicious and honourable ladies of her three palaces to (complete) the unwinding. They then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence.
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.
1They 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. 1. 341 Wo said, ‘I have heard the names K wei - and Sh4n, but I do not know what they mean.’ ' The Master said, ‘The (intelligent) spirit? is of the sh&n nature, and shows that in fullest measure; the animal soul is of the kwei nature, and shows that in fullest measure. It is the union of kwei and shan that forms the highest exhibition of doctrine. : ‘All the living must die, and dying, return to the ground; this is what is called kwei. The bones and flesh moulder below, and, hidden away, become the earth of the fields. But the spirit issues forth, and is displayed on high in a condition of glorious brightness. The vapours and odours which produce a feeling of sadness, (and arise from the decay of their substance), are the subtle essences of all things, and (also) a manifestation of the shan nature. 1 I am unable to give a translation of the characters kwei (fi) and shin, so as to make the meaning readily intelligible to the English reader. Callery gives for them ‘L’A4me et l’esprit.’ Zottoli, ‘Manes Spiritusque.’ Evidently the question is about the application of them to the dead and gone, and the component elements of the human constitution. * The character in the text here is RA? (Se), ‘the breath.’ Zottoli translates it by ‘rationalis vis, and Callery by ‘la respiration de l’homme.’ SECT. li. xi f. 221 [ ‘On the ground of these subtle essences of things, , with an extreme decision and inventiveness, (the sages) framed distinctly (the names of) kwei and sh&n, to constitute a pattern for the black-haired , race!; and all the multitudes were filled with | awe, and the myriads of the people constrained to / submission. 2, ‘The sages did not consider these (names) to be sufficient, and therefore they built temples with their (different) apartments, and framed their rules for ancestors who were always to be honoured, and those whose tablets should be removed;—thus making a distinction for nearer and more distant kinship, and for ancestors the remote and the recent, and teaching the people to go back to their oldest fathers, and retrace their beginnings, not forgetting those to whom they owed their being. In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness.
2In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness. 3. ‘ These two elements (of the human constitution) having been established (with the two names), two ceremonies were framed in accordance with them. They appointed the service of the morning, when the fat of the inwards was burned so as to bring out its fragrance, and this was mixed with the blaze of dried southern-wood. This served as a tribute to the (intelligent) spirit, and taught all to go back to their originating ancestors. They (also) presented millet and rice, and offered the delicacies of the liver, lungs, head, and heart, along with two bowls (of 1 It is observed by many of the commentators that the characters here employed for ‘ black-haired race’ were unused in the time of Confucius, and became current under the KAin dynasty. 222 THE Lf xt. BE. XXI. liquor) and odoriferous spirits. This served as a tribute to the animal soul, and taught the people to love one another, and high and low to cultivate good feeling between them ;—such was the effect of those ceremonies. 4. ‘The superior man, going back to his ancient fathers, and returning to the authors of his being, does not forget those to whom he owes his life, and therefore he calls forth all his reverence, gives free vent to his feelings, and exhausts his strength in discharging the above service ;—as a tribute of gratitude to his parents he dares not but do his utmost’.’ 5. Thus it was that anciently the son of Heaven had his field of a thousand acres, in which he himself held the plough, wearing the square-topped cap with red ties. The feudal princes also had their field of a hundred acres, in which they did the same, wearing _ the same cap with green ties. They did this in the service of Heaven, Earth, the Spirits of the land and grain, and their ancient fathers, to supply the new wine, cream, and vessels of grain. In this way did they procure these things;—it was a great expression of their reverence. 6. Anciently, the son of Heaven and the feudal lords had their officers who attended to their animals; and at the proper seasons, after vigil and fasting, they washed their heads, bathed, and visited them in person’, taking from them for victims those which 1 The above conversation with 34i Wo is found in the ‘ Narratives of the School,’ Article 17, headed ‘Duke Ai’s Questions about Government ;’ and the reply of Confucius ends here. I hesitate, therefore, to continue the points of quotation in what follows. * The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen. SECT. II. ri f. 223 were spotless and perfect ;—it was a great expression of their reverence.
3I hesitate, therefore, to continue the points of quotation in what follows. * The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen. SECT. II. ri f. 223 were spotless and perfect ;—it was a great expression of their reverence. The ruler ordered the oxen to be brought before him, and inspected them; he chose them by their hair, divined whether it would be fortunate to use them, and if the response were favourable, he had them cared for. In his skin cap, and the white skirt gathered up at the waist, on the first day and at the middle of the month, he inspected them. Thus did he do his utmost;—it was the height of filial piety. 7. Anciently, the son of Heaven and the feudal lords had their own mulberry trees and silkworms’ house; the latter built near a river, ten cubits in height, the surrounding walls being topped with thorns, and the gates closed on the outside. In the early morning of a very bright day, the ruler, in his skin cap and the white skirt, divined for the most auspicious of the honourable ladies in the three palaces of his wife’, who were then employed to take the silkworms into the house. They washed the seeds in the stream, gathered the leaves from the mulberry trees, and dried them in the wind to feed the worms. When the (silkworm) year was ended, the honourable ladies had finished their work with the insects, and carried the cocoons to show them to the ruler. They then presented them to his wife, who said, ‘Will not these supply the materials for the ruler’s robes?’ She forthwith received them, wearing her head-dress and the robe with pheasants on it, and afterwards caused a sheep and a pig to be killed and 1 The queen had six palaces; the wife of a prince, three. The writer confines his account here to the latter. 224 THE Lf xf. BK. XXI. cooked to treat (the ladies). This probably was the ancient custom at the presentation of the cocoons. Afterwards, on a good day, the wife rinsed some of them thrice in a vessel, beginning to unwind them, and then distributed them to the auspicious and honourable ladies of her three palaces to (complete) the unwinding. They then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence.
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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