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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace). When these officers were complete, all things necessary (for the service) were made ready :— small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes. Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready. Whatever heaven produces, whatever earth developes in its growth ;—all were then exhibited in the greatest abundance. Everything was there from without, and internally there was the utmost effort of the will :—such was the spirit in sacrificing. BK, XXII. ki THUNG. 239 5. For this reason, also, the son of Heaven himself guided the plough in the southern suburb, to provide the grain for the sacrificial vessels ; and the queen looked after her silkworms in the northern suburb, to provide the cap and robes of silk. The princes of the states guided the plough in their eastern suburb, also to provide the grain for the sacrificial vessels, and their wives looked after their silkworms in the northern suburb, to provide the cap and robes of silk. This was not because the son of Heaven and the princes had not men to plough for them, or because the queen and the princes’ wives had not women to tend the silkworms for them; it was to give the exhibition of their personal sincerity. Such sincerity was what is called doing their utmost ; and such doing of their utmost was what is called reverence. When they had reverently done their utmost, they could serve the spiritual Intelligences— such was the way of sacrificing. 6. When the time came for offering a sacrifice, the man wisely gave himself to the work of purification. That purification meant the production of uniformity (in all the thoughts) ;—it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised. Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification. While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires. But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification 240 THE Li xf. BK. XXII.
2But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification 240 THE Li xf. BK. XXII. have no music,’ meaning that they did not venture to allow its dissipation of their minds. He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right. He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety. Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue. Therefore there was the looser ordering of the mind for seven days, to bring it to a state of fixed determination; and the complete ordering of it for three days, to effect the uniformity of all the thoughts. That determination is what is called purification; the final attainment is when the highest degree of refined intelligence is reached. After this it was possible to enter into communion with the spiritual Intelligences. 7. Moreover, on the eleventh day, before that appointed for the sacrifice, the governor of the palace gave warning notice to the wife of the ruler, and she also conducted that looser ordering of her thoughts for seven days, and that more complete ordering of them for three. The ruler accomplished his purification in the outer apartment, and the wife her purification in the inner. After this they met in the grand temple. The ruler, in the dark-coloured square-topped cap, stood at the top of the steps on the east ; his wife in her head-dress and pheasant-embroidered robe stood in the eastern chamber. The ruler from his macehandled libation-cup poured out the fragrant spirit before the personator of the dead; and the great | minister in charge of the temple with his halfmace- BK. XXII. kit THUNG. 241 handled cup poured the second libation (for the wife). When the victim was introduced, the ruler held it by the rope; the ministers and Great officers followed ; other officers carried the dried grass (to lay on the ground when it should be killed) ; the wives of the ruler’s surname followed the wife with the basins; she presented the purified liquid; the ruler held in his hand the knife with bells ; he prepared the lungs (to be offered to the personator); and his wife put them on the dishes and presented them. All this shows what is meant in saying that husband and wife had their parts which they personally performed.
3All this shows what is meant in saying that husband and wife had their parts which they personally performed. 8. When they went in for the dance, the ruler, holding his shield and axe, went to the place for the performance. He took his station at the head of those on the east, and in his square-topped cap, carrying his shield, he led on all his officers, to give pleasure to the august personator of the dead. Hence the son of Heaven in his sacrifices (gave expression to) the joy of all in the kingdom. (In the same way) the feudal princes at their sacrifices (gave expression to) the joy of all within their territories. In their square-topped caps, and carrying their shields, they led on all their officers, to give joy to the august personators :—with the idea of showing the joy of all within their territories. g. Ata sacrifice there were three things specially. important. : Of the offerings there was none more important than the libation ;!of the music there was none more important than” the singing in the hall above ; of the pantomimic evolutions there was none more important than that representing (king) W's (army) on the night (before his battle). Such was [28] R 242 THE Lf xi. BK, XXII. the practice of the A4u dynasty. All the three things were designed to increase the aim of the superior man by the use of these external representations, Hence their movements in advancing and retreating were regulated by (the degree of) that aim. If it were less intense, they were lighter; if it were more intense, they were more vehement. If the aim were less intense, and they sought to make the outward representation more vehement, even a sage could not have accomplished this. Therefore the superior man, in sacrificing, exerted himself to the utmost in order to give clear expression to these more important things. He conducted everything according to the rules of ceremony, thereby giving prominent exhibition to them, and displaying them to the august personator :—such was the method of the sages. 1o. At sacrifices there are the provisions that are left. The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it. Hence there is the saying of antiquity, ‘The end must be attended to even as the beginning:’—there is an illustration of it in these leavings. Hence it was the remark of a superior man of antiquity, that ‘The personator also eats what the spirits have left ;—it is a device of kindness, in which may be seen (the method of) government. Hence, when the personator rose, the ruler and his three ministers partook of what he had left. When the ruler had risen, the six Great officers partook ;—the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook :—the lower in rank ate what the higher had BK. XXII. rf THUNG. 243
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.
1In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace). When these officers were complete, all things necessary (for the service) were made ready :— small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes. Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready. Whatever heaven produces, whatever earth developes in its growth ;—all were then exhibited in the greatest abundance. Everything was there from without, and internally there was the utmost effort of the will :—such was the spirit in sacrificing. BK, XXII. ki THUNG. 239 5. For this reason, also, the son of Heaven himself guided the plough in the southern suburb, to provide the grain for the sacrificial vessels ; and the queen looked after her silkworms in the northern suburb, to provide the cap and robes of silk. The princes of the states guided the plough in their eastern suburb, also to provide the grain for the sacrificial vessels, and their wives looked after their silkworms in the northern suburb, to provide the cap and robes of silk. This was not because the son of Heaven and the princes had not men to plough for them, or because the queen and the princes’ wives had not women to tend the silkworms for them; it was to give the exhibition of their personal sincerity. Such sincerity was what is called doing their utmost ; and such doing of their utmost was what is called reverence. When they had reverently done their utmost, they could serve the spiritual Intelligences— such was the way of sacrificing. 6. When the time came for offering a sacrifice, the man wisely gave himself to the work of purification. That purification meant the production of uniformity (in all the thoughts) ;—it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised. Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification. While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires. But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification 240 THE Li xf. BK. XXII.
2But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification 240 THE Li xf. BK. XXII. have no music,’ meaning that they did not venture to allow its dissipation of their minds. He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right. He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety. Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue. Therefore there was the looser ordering of the mind for seven days, to bring it to a state of fixed determination; and the complete ordering of it for three days, to effect the uniformity of all the thoughts. That determination is what is called purification; the final attainment is when the highest degree of refined intelligence is reached. After this it was possible to enter into communion with the spiritual Intelligences. 7. Moreover, on the eleventh day, before that appointed for the sacrifice, the governor of the palace gave warning notice to the wife of the ruler, and she also conducted that looser ordering of her thoughts for seven days, and that more complete ordering of them for three. The ruler accomplished his purification in the outer apartment, and the wife her purification in the inner. After this they met in the grand temple. The ruler, in the dark-coloured square-topped cap, stood at the top of the steps on the east ; his wife in her head-dress and pheasant-embroidered robe stood in the eastern chamber. The ruler from his macehandled libation-cup poured out the fragrant spirit before the personator of the dead; and the great | minister in charge of the temple with his halfmace- BK. XXII. kit THUNG. 241 handled cup poured the second libation (for the wife). When the victim was introduced, the ruler held it by the rope; the ministers and Great officers followed ; other officers carried the dried grass (to lay on the ground when it should be killed) ; the wives of the ruler’s surname followed the wife with the basins; she presented the purified liquid; the ruler held in his hand the knife with bells ; he prepared the lungs (to be offered to the personator); and his wife put them on the dishes and presented them. All this shows what is meant in saying that husband and wife had their parts which they personally performed.
3All this shows what is meant in saying that husband and wife had their parts which they personally performed. 8. When they went in for the dance, the ruler, holding his shield and axe, went to the place for the performance. He took his station at the head of those on the east, and in his square-topped cap, carrying his shield, he led on all his officers, to give pleasure to the august personator of the dead. Hence the son of Heaven in his sacrifices (gave expression to) the joy of all in the kingdom. (In the same way) the feudal princes at their sacrifices (gave expression to) the joy of all within their territories. In their square-topped caps, and carrying their shields, they led on all their officers, to give joy to the august personators :—with the idea of showing the joy of all within their territories. g. Ata sacrifice there were three things specially. important. : Of the offerings there was none more important than the libation ;!of the music there was none more important than” the singing in the hall above ; of the pantomimic evolutions there was none more important than that representing (king) W's (army) on the night (before his battle). Such was [28] R 242 THE Lf xi. BK, XXII. the practice of the A4u dynasty. All the three things were designed to increase the aim of the superior man by the use of these external representations, Hence their movements in advancing and retreating were regulated by (the degree of) that aim. If it were less intense, they were lighter; if it were more intense, they were more vehement. If the aim were less intense, and they sought to make the outward representation more vehement, even a sage could not have accomplished this. Therefore the superior man, in sacrificing, exerted himself to the utmost in order to give clear expression to these more important things. He conducted everything according to the rules of ceremony, thereby giving prominent exhibition to them, and displaying them to the august personator :—such was the method of the sages. 1o. At sacrifices there are the provisions that are left. The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it. Hence there is the saying of antiquity, ‘The end must be attended to even as the beginning:’—there is an illustration of it in these leavings. Hence it was the remark of a superior man of antiquity, that ‘The personator also eats what the spirits have left ;—it is a device of kindness, in which may be seen (the method of) government. Hence, when the personator rose, the ruler and his three ministers partook of what he had left. When the ruler had risen, the six Great officers partook ;—the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook :—the lower in rank ate what the higher had BK. XXII. rf THUNG. 243
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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