Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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 left. When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it :—the inferior class ate what the superior had left. 11, Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign). Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state). What is done at sacrifices afforded the greatest example of the dispensation of favours'. Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards ;—there was no such thing as the superior’s accumulating a great amount for himself, while the people below him might be suffering from cold and want. Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them. This was shown by what was done with the relics at sacrifices, and hence came the saying that ‘By the dealing with these was seen (the method of) government.’ * It is difficult to detect the mind of the writer here, and make out the train of his reasoning. Zottoli:—‘Sacrificium, beneficiorum maximum est.’ Callery:—‘ Dans les sacrifices, les bien- RZ 244 THE Lf xt. BK. XXII. 12. Sacrifice is the greatest of all things. Its apparatus of things employed in it is complete, but that completeness springs from all being in accordance with the requirements (of nature and reason) :— is it not this which enables us to find in it the basis of all the lessons of the sages? Therefore’ those lessons, in the external sphere, inculcated the honouring of the ruler and of elders, and, in the internal sphere, filial piety towards parents., Hence, when there was an intelligent ruler above, all his ministers submitted to and followed him. When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).)
2When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).) Therefore a superior man, in the service of his ruler, should find (guidance for) all his personal conduct. What does not satisfy him in (the behaviour of) his superiors, he will not show in his employment of those below himself; and what he dislikes in the behaviour of those below him, he will not show in the service of his superiors. To disapprove of anything in another, and do the same himself, is contrary to the rule of instruction. Therefore the superior in the inculcation of his lessons, ought to proceed from the foundation (of all duty). This will show him pursuing the greatest method of what is natural and right in the highest degree; and is not this what is seen in sacrifice? Hence we have the saying that faits sont la plus grande chose.’ Wylie :—*‘ Sacrifice is the greatest of the virtuous influences.’ But is not the writer simply referring to what he has said about the admission of all classes to participate in the relics of a sacrifice? BK. XXII. xi THUNG. 245 ‘The first and greatest teaching is to be found in sacrifice.’ 13. In sacrifice there is a recognition of what belongs to ten relationships’. There are seen in it the method of serving spiritual Beings; the righteousness between ruler and subject; the relation between father and son; the degrees of the noble and mean; the distance gradually increasing between relatives; the bestowment of rank and reward; the separate duties of husband and wife; impartiality in government affairs; the order to be observed between old and young; and the boundaries of high and low. These are what are called the (different duties in the) ten relationships. 14. The spreading of the mat and placing on it a stool to serve for two, was intended as a restingplace for the united spirits (of husband and wife)?*. The instruction to the blesser in the apartment and the going out to the inside of the gate?, was the method pursued in (seeking) communion with the Spirits. 15. The ruler went to meet the victim, but not to meet the representative of the dead ;—to avoid misconstruction *. While the representative was outside 1 Zottoli :—‘Sacrificium habet decem sensus.’ Callery :—‘ Les sacrifices renferment dix ordres d’idées.’ * The reason given for this practice is peculiar. ‘ While alive,’ says Khan HAo, ‘ every individual has his or her own body, and hence in the relation of husband and wife, there are the separate duties to be discharged by each; but when they are dead, there is no difference or separation between their spiritual essences (Fy Seq 4HE |fi]), and one common stool for support is put down for them both.’ Is there any truth that these Chinese speculators are groping after ?
3® See vol. xxvii, page 444, paragraph 18. ‘ It was not for the ruler to go to meet one who was still a 246 THE Lf xf. BK. XXII. the gate of the temple, he was to be regarded only as a subject; inside the temple, he had the full character of a ruler. While the ruler was outside the gate of the temple, he was there the ruler; when he entered that gate (on the occasion of the sacrifice), he had the full character of a subject, or a son. Hence his not going forth (to meet the representative) made clear the right distinction between the ruler and subject. 16. According to the rule in sacrifices, a grandson acted as the representative of his grandfather. Though employed to act the part of representative, yet he was only the son of the sacrificer. When his father, with his face to the north, served him, he made clear how it is the way of a son to serve his father. Thus (sacrifice) illustrated the relation of father and son. 17. When the representative had drunk the fifth cup, the ruler washed the cup of jade, and presented it to the ministers. When he had drunk the seventh cup, that of green jasper was presented to the Great officers. When he had drunk the ninth cup, the plain one varnished was presented to the ordinary officers, and all who were taking part in the service. In all the classes the cup passed from one to another, according to age; and thus were shown the degrees of rank as more honourable and lower. 18. At the sacrifice the parties taking part in it were arranged on the left and right, according to their order of descent from the common ancestor, and thus the distinction was maintained between the order of fathers and sons, the near and the subject, and had not yet entered on the function, which placed him in a position of superiority for the time and occasion. BK, XXII. - kf THUNG. 247 distant, the older and the younger, the more nearly related and the more distantly, and there was no confusion. Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship, This was what was called (showing) the distance gradually increasing between relatives.
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.
1When 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 left. When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it :—the inferior class ate what the superior had left. 11, Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign). Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state). What is done at sacrifices afforded the greatest example of the dispensation of favours'. Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards ;—there was no such thing as the superior’s accumulating a great amount for himself, while the people below him might be suffering from cold and want. Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them. This was shown by what was done with the relics at sacrifices, and hence came the saying that ‘By the dealing with these was seen (the method of) government.’ * It is difficult to detect the mind of the writer here, and make out the train of his reasoning. Zottoli:—‘Sacrificium, beneficiorum maximum est.’ Callery:—‘ Dans les sacrifices, les bien- RZ 244 THE Lf xt. BK. XXII. 12. Sacrifice is the greatest of all things. Its apparatus of things employed in it is complete, but that completeness springs from all being in accordance with the requirements (of nature and reason) :— is it not this which enables us to find in it the basis of all the lessons of the sages? Therefore’ those lessons, in the external sphere, inculcated the honouring of the ruler and of elders, and, in the internal sphere, filial piety towards parents., Hence, when there was an intelligent ruler above, all his ministers submitted to and followed him. When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).)
2When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).) Therefore a superior man, in the service of his ruler, should find (guidance for) all his personal conduct. What does not satisfy him in (the behaviour of) his superiors, he will not show in his employment of those below himself; and what he dislikes in the behaviour of those below him, he will not show in the service of his superiors. To disapprove of anything in another, and do the same himself, is contrary to the rule of instruction. Therefore the superior in the inculcation of his lessons, ought to proceed from the foundation (of all duty). This will show him pursuing the greatest method of what is natural and right in the highest degree; and is not this what is seen in sacrifice? Hence we have the saying that faits sont la plus grande chose.’ Wylie :—*‘ Sacrifice is the greatest of the virtuous influences.’ But is not the writer simply referring to what he has said about the admission of all classes to participate in the relics of a sacrifice? BK. XXII. xi THUNG. 245 ‘The first and greatest teaching is to be found in sacrifice.’ 13. In sacrifice there is a recognition of what belongs to ten relationships’. There are seen in it the method of serving spiritual Beings; the righteousness between ruler and subject; the relation between father and son; the degrees of the noble and mean; the distance gradually increasing between relatives; the bestowment of rank and reward; the separate duties of husband and wife; impartiality in government affairs; the order to be observed between old and young; and the boundaries of high and low. These are what are called the (different duties in the) ten relationships. 14. The spreading of the mat and placing on it a stool to serve for two, was intended as a restingplace for the united spirits (of husband and wife)?*. The instruction to the blesser in the apartment and the going out to the inside of the gate?, was the method pursued in (seeking) communion with the Spirits. 15. The ruler went to meet the victim, but not to meet the representative of the dead ;—to avoid misconstruction *. While the representative was outside 1 Zottoli :—‘Sacrificium habet decem sensus.’ Callery :—‘ Les sacrifices renferment dix ordres d’idées.’ * The reason given for this practice is peculiar. ‘ While alive,’ says Khan HAo, ‘ every individual has his or her own body, and hence in the relation of husband and wife, there are the separate duties to be discharged by each; but when they are dead, there is no difference or separation between their spiritual essences (Fy Seq 4HE |fi]), and one common stool for support is put down for them both.’ Is there any truth that these Chinese speculators are groping after ?
3® See vol. xxvii, page 444, paragraph 18. ‘ It was not for the ruler to go to meet one who was still a 246 THE Lf xf. BK. XXII. the gate of the temple, he was to be regarded only as a subject; inside the temple, he had the full character of a ruler. While the ruler was outside the gate of the temple, he was there the ruler; when he entered that gate (on the occasion of the sacrifice), he had the full character of a subject, or a son. Hence his not going forth (to meet the representative) made clear the right distinction between the ruler and subject. 16. According to the rule in sacrifices, a grandson acted as the representative of his grandfather. Though employed to act the part of representative, yet he was only the son of the sacrificer. When his father, with his face to the north, served him, he made clear how it is the way of a son to serve his father. Thus (sacrifice) illustrated the relation of father and son. 17. When the representative had drunk the fifth cup, the ruler washed the cup of jade, and presented it to the ministers. When he had drunk the seventh cup, that of green jasper was presented to the Great officers. When he had drunk the ninth cup, the plain one varnished was presented to the ordinary officers, and all who were taking part in the service. In all the classes the cup passed from one to another, according to age; and thus were shown the degrees of rank as more honourable and lower. 18. At the sacrifice the parties taking part in it were arranged on the left and right, according to their order of descent from the common ancestor, and thus the distinction was maintained between the order of fathers and sons, the near and the subject, and had not yet entered on the function, which placed him in a position of superiority for the time and occasion. BK, XXII. - kf THUNG. 247 distant, the older and the younger, the more nearly related and the more distantly, and there was no confusion. Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship, This was what was called (showing) the distance gradually increasing between relatives.
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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