Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Emolument, rank, felicitations, and reward’ were (all) transacted in the ancestral temple ; and it was thus that they showed (the spirit of) submissive deference. f” 25. Anciently, the sages, having determined the ‘phenomena of heaven and earth in their states of i rest and activity, made them the basis of the Yi (and ‘divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while ' the son of Heaven, in his dragon-robe and square- ‘ topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what ‘ his object was ;—showing that he did not dare to ; take his own way, and giving honour to Heaven (as ithe supreme Decider)!. What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue. 26. When a filial son was about to sacrifice, the 1 Who does not see that, from the writer’s point of view, divination was originally had recourse to in the search for an ‘infallible’ director in matters to be done? The Decider was held to be ‘Heaven ;’ the error was in thinking that the will of Heaven could be known through any manipulation of the tortoise-shell, or the stalks. 234 THE Li xt. BK. XXI. rule was that he should have his mind well adjusted and grave, to fit him for giving to all matters their full consideration, for providing the robes and other things, for repairing the temple and its fanes, and for regulating everything. When the day of sacrifice arrived, the rule was that his countenance should be mild, and his movements show an anxious dread, as if he feared his love were not sufficient. When he put down his offerings, it was required that his demeanour should be mild, and his body bent, as if (his parents) would speak (to him) and had not yet done so; when the officers assisting had all gone out}, he stood lowly and still, though correct and straight, as if he were about to lose the sight (of his parents). ' After the sacrifice, he looked pleased and expectant, as if they would again enter®. In this way his ingenuousness and goodness were never absent from his person; his ears and eyes were never withdrawn from what was in his heart ; the exercises of his thoughts never left his parents. What was bound up in his heart was manifested in his countenance; and he was continually examining himself ;—such was the mind of the filial son. 1 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify.
21 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify. * Here again translation is difficult. Zottoli gives :—‘ Cumque sacrificium transiverit, intendet animo, prosequetur ore, quasi mox iterum ingressuri essent.’ Callery:—‘ Apres le sacrifice il s’en va lentement, comme (s'il suivait quelqu’un pas 4 pas, et avait " envie) de rentrer (avec lui dans le temple)’ SECT. II, ri ft. 235 27. The sites for the altars to the spirits of the land and grain were on the right; that for the ancestral temple on the left?. 1 That is, with reference to the palace. As you looked out from it to the south, the altars were on the right hand and the temple on the left. BOOK XXII. AL THUNG OR A SUMMARY ACCOUNT OF SACRIFICES‘, 1. Of all the methods for the good ordering of men, there is none more urgent than the use of ceremonies. Ceremonies are of five kinds*, and there is none of them more important than sacrifices. Sacrifice is not a thing coming to a man from without ; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies; and hence, only men of ability and virtue can give complete exhibition to the idea of sacrifice. 2. The sacrifices of such men have their own blessing ;—not indeed what the world calls blessing’. Blessing here means perfection ;—it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged ;—this is what we call perfection, implying the doing everything that should be done in one’s internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in 1 See the introduction, vol. xxvii, pp. 37, 38. ® The five kinds of ceremonies are the Auspicious (F including all acts of religious worship); the Mourning ([X]) ; those of Hospi- tality (); the Military (if); and the Festive (54). * Success, longevity, the protection of spiritual Beings, BK. XXII. ki THUNG. 237 his service of his parents. In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature'; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents ;—all this constitutes what is called perfection.
3It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them :—such is the heart and mind of a filial son. 3. It is by sacrifice that the nourishment of parents is followed up and filial. duty to them perpetuated. The filial heart is a storehouse (of all filial duties). Compliance with everything that can mark his course, and be no violation of the-relation (between parent and child):—the keeping of this is why we call it a storehouse. Therefore in three ways is a filial son’s service of his parents shown :—while they are alive, by nourishing them ; when they are dead, by ? Callery gives for these:—‘Conformité avec les Esprits et les Dieux.’ Zottoli :—‘ Ordo erga Genios Spiritusque.’ Medhurst :—‘ Being obedient to the Kwei Shins.’ If they had observed the ‘three spheres’ of the writer, I think they would have translated differently. I believe the idea is—‘Compliance with the will of Heaven or God, as seen in the course of Nature and Providence.’ 238 THE Lf xt. BK. XXII. all the rites of mourning ; and when the mourning is over by sacrificing to them. In his nourishing them we see his natural obedience ; in his funeral rites we see his sorrow ; in his sacrifices we see his reverence and observance of the (proper) seasons, In these three ways we see the practice of a filial son. 4. When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad ; and this came through the rites of marriage. Hence the language of a ruler, when about to marry a wife, was:—‘I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.’ This underlay his seeking for that assistance (from abroad).
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.
1Emolument, rank, felicitations, and reward’ were (all) transacted in the ancestral temple ; and it was thus that they showed (the spirit of) submissive deference. f” 25. Anciently, the sages, having determined the ‘phenomena of heaven and earth in their states of i rest and activity, made them the basis of the Yi (and ‘divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while ' the son of Heaven, in his dragon-robe and square- ‘ topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what ‘ his object was ;—showing that he did not dare to ; take his own way, and giving honour to Heaven (as ithe supreme Decider)!. What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue. 26. When a filial son was about to sacrifice, the 1 Who does not see that, from the writer’s point of view, divination was originally had recourse to in the search for an ‘infallible’ director in matters to be done? The Decider was held to be ‘Heaven ;’ the error was in thinking that the will of Heaven could be known through any manipulation of the tortoise-shell, or the stalks. 234 THE Li xt. BK. XXI. rule was that he should have his mind well adjusted and grave, to fit him for giving to all matters their full consideration, for providing the robes and other things, for repairing the temple and its fanes, and for regulating everything. When the day of sacrifice arrived, the rule was that his countenance should be mild, and his movements show an anxious dread, as if he feared his love were not sufficient. When he put down his offerings, it was required that his demeanour should be mild, and his body bent, as if (his parents) would speak (to him) and had not yet done so; when the officers assisting had all gone out}, he stood lowly and still, though correct and straight, as if he were about to lose the sight (of his parents). ' After the sacrifice, he looked pleased and expectant, as if they would again enter®. In this way his ingenuousness and goodness were never absent from his person; his ears and eyes were never withdrawn from what was in his heart ; the exercises of his thoughts never left his parents. What was bound up in his heart was manifested in his countenance; and he was continually examining himself ;—such was the mind of the filial son. 1 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify.
21 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify. * Here again translation is difficult. Zottoli gives :—‘ Cumque sacrificium transiverit, intendet animo, prosequetur ore, quasi mox iterum ingressuri essent.’ Callery:—‘ Apres le sacrifice il s’en va lentement, comme (s'il suivait quelqu’un pas 4 pas, et avait " envie) de rentrer (avec lui dans le temple)’ SECT. II, ri ft. 235 27. The sites for the altars to the spirits of the land and grain were on the right; that for the ancestral temple on the left?. 1 That is, with reference to the palace. As you looked out from it to the south, the altars were on the right hand and the temple on the left. BOOK XXII. AL THUNG OR A SUMMARY ACCOUNT OF SACRIFICES‘, 1. Of all the methods for the good ordering of men, there is none more urgent than the use of ceremonies. Ceremonies are of five kinds*, and there is none of them more important than sacrifices. Sacrifice is not a thing coming to a man from without ; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies; and hence, only men of ability and virtue can give complete exhibition to the idea of sacrifice. 2. The sacrifices of such men have their own blessing ;—not indeed what the world calls blessing’. Blessing here means perfection ;—it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged ;—this is what we call perfection, implying the doing everything that should be done in one’s internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in 1 See the introduction, vol. xxvii, pp. 37, 38. ® The five kinds of ceremonies are the Auspicious (F including all acts of religious worship); the Mourning ([X]) ; those of Hospi- tality (); the Military (if); and the Festive (54). * Success, longevity, the protection of spiritual Beings, BK. XXII. ki THUNG. 237 his service of his parents. In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature'; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents ;—all this constitutes what is called perfection.
3It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them :—such is the heart and mind of a filial son. 3. It is by sacrifice that the nourishment of parents is followed up and filial. duty to them perpetuated. The filial heart is a storehouse (of all filial duties). Compliance with everything that can mark his course, and be no violation of the-relation (between parent and child):—the keeping of this is why we call it a storehouse. Therefore in three ways is a filial son’s service of his parents shown :—while they are alive, by nourishing them ; when they are dead, by ? Callery gives for these:—‘Conformité avec les Esprits et les Dieux.’ Zottoli :—‘ Ordo erga Genios Spiritusque.’ Medhurst :—‘ Being obedient to the Kwei Shins.’ If they had observed the ‘three spheres’ of the writer, I think they would have translated differently. I believe the idea is—‘Compliance with the will of Heaven or God, as seen in the course of Nature and Providence.’ 238 THE Lf xt. BK. XXII. all the rites of mourning ; and when the mourning is over by sacrificing to them. In his nourishing them we see his natural obedience ; in his funeral rites we see his sorrow ; in his sacrifices we see his reverence and observance of the (proper) seasons, In these three ways we see the practice of a filial son. 4. When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad ; and this came through the rites of marriage. Hence the language of a ruler, when about to marry a wife, was:—‘I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.’ This underlay his seeking for that assistance (from abroad).
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.