Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The paragraph might have had a more appropriate place in the seventh Book or the ninth. SECT. Il. YU 8Ao. 25 foot between his steps. In walking slowly, they all observed these rules. In walking rapidly, while they wished to push on (and did so), they were not allowed to alter the motion either of hands or feet. In turning their feet inwards or outwards, they did not lift them up, and the edge of the lower garment dragged along, like the water of a stream. In walking on the mats it was the same. When walking erect, (the body was yet bent, and) the chin projected like the eaves of a house, and their advance was straight as an arrow. When walking rapidly, the body had the appearance of rising constantly with an elevation of the feet. When carrying a tortoise-shell or (a symbol of) jade, they raised their toes and trailed their heels, presenting an appearance of carefulness. 27. In walking (on the road), the carriage of the body was straight and smart; in the ancestral temple, it was reverent and grave ; in the court, it was exact and easy. 28. The carriage of a man of rank was easy, but somewhat slow ;—grave and reserved, when he saw any one whom he wished to honour. He did not move his feet lightly, nor his hands irreverently. His eyes looked straightforward, and his mouth was kept quiet and composed. No sound from him broke the stillness, and his head was carried upright. His breath came without panting or stoppage, and his standing gave (the beholder) an impression of virtue. His looks were grave, and he sat like a personator of the dead?. When at leisure and at ease, and in conversation, he looked mild and bland. 1 See vol. xxvii, page 62, paragraph 6, and note 2. 26 THE Lf xf. BK. XI. 29. At all sacrifices, the bearing and appearance (of the worshippers) made it appear as if they saw those to whom they were sacrificing. 30. When engaged with the mourning rites, they had a wearied look, and an aspect of sorrow and unrest. Their eyes looked startled and dim, and their speech was drawling and low. 31. The carriage of a martialist was bold and daring ; his speech had a tone of decision and command; his face was stern and determined ; and his eyes were clear and bright. 32. He stood with an appearance of lowliness, but with no indication of subserviency. His head rose straight up from the centre of the neck. He stood (firm) as a mountain, and his movements were well timed. His body was well filled with the volume of his breath, which came forth powerfully like that of nature. His complexion showed (the beauty and strength of) a piece of jade’. . 33. When they spoke of themselves, the style of the son of Heaven was, ‘I, the One man;’ a chief of regions described himself as ‘The strong minister.
2His complexion showed (the beauty and strength of) a piece of jade’. . 33. When they spoke of themselves, the style of the son of Heaven was, ‘I, the One man;’ a chief of regions described himself as ‘The strong minister. 1 Onthe translation of this,and many of the paragraphs immediately preceding, Callery says :—-‘ The Chinese text contains dissyllabic expressions very difficult to translate, because they are a sort of onomatopeeias, which have nothing in common with the nature of the things to which they are applied. We could do nothing better with them than adopt the sense given by the commentators.’ But these binomial combinations, which are often repetitions of the same character, are only onomatopoietic in the sense in which all words, sensuously descriptive at first, are applied by the mind to express its own concepts; metaphorical rather than onomatopoietic. They are very common in the Shih, or Book of Poetry, and in all passionate, descriptive composition. So it is in other languages as well as Chinese. SECT. III. yU gAo. 27 of the son of Heaven;’ the relation of a feudal lord expressed itself by ‘So and So, the guardian of such and such a territory.’ Ifthe fief were on the borders, he used the style—‘So and So, the minister in such and sucha screen.’ Among his equals and those below him, he called himself ‘The man of little virtue.’ The ruler of a small state called himself ‘The orphan.’ The officer who answered for him (at a higher court) also styled him so’. 34. A Great officer of the highest grade (at his own court), called himself ‘Your inferior minister ;’ (at another court), his attendant who answered for him, described him as ‘The ancient of our poor ruler.’ A Great officer of the lowest grade (at his own court), called himself by his name; (at another court), his attendant described him as ‘Our unworthy Great officer.” The son and heir of a feudal prince (at his own court), called himself by his name; (at another court), his attendant described him as ‘ The rightful son of our unworthy ruler. 35. A ruler’s son (by an inferior lady) called himself ‘Your minister, the shoot from the stock.’ An (ordinary) officer styled himself ‘Your minister, the fleet courier ;’ to a Great officer, he described himself as ‘The outside commoner.’ When a Great officer went on a mission about private affairs, a man of his private establishment went with him as his spokesman, and called him by his name. 36. When an officer belonging to the ruler’s establishment acted (at another court for a Great officer), he spoke of him as ‘Our unworthy Great officer, or ‘The ancient of our unworthy ruler.’ 1 So, most commentators; but this last sentence is not clear. 28 THE Li xi. ; BK, XI. When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler’s establishment with him, to answer for him. PLAN OF THE HALL OF DISTINCTION. ToT, aa) foo Bann Pon ‘ad BOOK XII. MING THANG WEI OR
328 THE Li xi. ; BK, XI. When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler’s establishment with him, to answer for him. PLAN OF THE HALL OF DISTINCTION. ToT, aa) foo Bann Pon ‘ad BOOK XII. MING THANG WEI OR THE PLACES IN THE HALL OF DISTINCTION? 1. Formerly, when the duke of K4u gave _ audience to the feudal princes in their several places in the Hall of Distinction, the son of Heaven stood with his back to the axe-embroidered screen”, and his face towards the south’. 2. The three dukes‘ were in front of the steps, in the middle, with their faces to the north, inclining to the east as the most honourable position’. The places of the marquises were at the east of the ~ 1 See introductory notice, vol. xxvii, pp. 28-30. On the opposite page there is the plan of the Hall, as given in Morrison’s Dictionary, vol. i, part i, page 512. Compare it with the less complicated figure in vol. xxvii, page 252. * See vol. xxvii, page 111, paragraph 11. * Many chronological and other perplexing questions arise in connexion with the great audience described in this and the paragraphs that immediately follow. The time should be referred, I think, to the inauguration of Lo as the eastern capital of K4u, ‘ probably in p.c. 1109, at the close of the duke of Kau’s regency for the young king KA&ng; see the Sh(, V, xiii. That ‘the son of Heaven’ must be understood of king Xh&ng himself, and not of the duke of X4u, is a point, it seems to me, that no Chinese commentator should ever have called in question. * The three Kung, I suppose, mentioned in vol. iii, page 227, paragraph 3. The duke of Ku was himself one of them; but perhaps, during his regency, another had been appointed in his place. 5 The text here simply = ‘the east the upper.’ The nearer one was to the king, the more honourable was his position. 30 THE Li xi. BK. XII- eastern steps, with their faces to the west, inclining ; to the north as the most honourable position. The i { i \ \ 1 ‘lords of the earldoms were at the west of the western steps, with their faces to the east, inclining also and for the same reason to the north. The counts were on the east of the gate, with their faces to the north, inclining to the east as the more honourable position. The barons were on the west of the gate, . with their faces to the north, inclining also and for _the same reason to the east. 3. The chiefs of the nine {1 were outside the eastern door, with their faces to the west, inclining to the north as the position of honour; those of the eight M4n were outside the door on the south, with their faces to the north, inclining for the same reason to the east; those of the six Zung were outside the door on the west, with their faces to the east, inclining for the same reason to the south; and those of the five Tt were outside the door on the north, with their faces to the south, inclining for the same reason to the east.
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.
1The paragraph might have had a more appropriate place in the seventh Book or the ninth. SECT. Il. YU 8Ao. 25 foot between his steps. In walking slowly, they all observed these rules. In walking rapidly, while they wished to push on (and did so), they were not allowed to alter the motion either of hands or feet. In turning their feet inwards or outwards, they did not lift them up, and the edge of the lower garment dragged along, like the water of a stream. In walking on the mats it was the same. When walking erect, (the body was yet bent, and) the chin projected like the eaves of a house, and their advance was straight as an arrow. When walking rapidly, the body had the appearance of rising constantly with an elevation of the feet. When carrying a tortoise-shell or (a symbol of) jade, they raised their toes and trailed their heels, presenting an appearance of carefulness. 27. In walking (on the road), the carriage of the body was straight and smart; in the ancestral temple, it was reverent and grave ; in the court, it was exact and easy. 28. The carriage of a man of rank was easy, but somewhat slow ;—grave and reserved, when he saw any one whom he wished to honour. He did not move his feet lightly, nor his hands irreverently. His eyes looked straightforward, and his mouth was kept quiet and composed. No sound from him broke the stillness, and his head was carried upright. His breath came without panting or stoppage, and his standing gave (the beholder) an impression of virtue. His looks were grave, and he sat like a personator of the dead?. When at leisure and at ease, and in conversation, he looked mild and bland. 1 See vol. xxvii, page 62, paragraph 6, and note 2. 26 THE Lf xf. BK. XI. 29. At all sacrifices, the bearing and appearance (of the worshippers) made it appear as if they saw those to whom they were sacrificing. 30. When engaged with the mourning rites, they had a wearied look, and an aspect of sorrow and unrest. Their eyes looked startled and dim, and their speech was drawling and low. 31. The carriage of a martialist was bold and daring ; his speech had a tone of decision and command; his face was stern and determined ; and his eyes were clear and bright. 32. He stood with an appearance of lowliness, but with no indication of subserviency. His head rose straight up from the centre of the neck. He stood (firm) as a mountain, and his movements were well timed. His body was well filled with the volume of his breath, which came forth powerfully like that of nature. His complexion showed (the beauty and strength of) a piece of jade’. . 33. When they spoke of themselves, the style of the son of Heaven was, ‘I, the One man;’ a chief of regions described himself as ‘The strong minister.
2His complexion showed (the beauty and strength of) a piece of jade’. . 33. When they spoke of themselves, the style of the son of Heaven was, ‘I, the One man;’ a chief of regions described himself as ‘The strong minister. 1 Onthe translation of this,and many of the paragraphs immediately preceding, Callery says :—-‘ The Chinese text contains dissyllabic expressions very difficult to translate, because they are a sort of onomatopeeias, which have nothing in common with the nature of the things to which they are applied. We could do nothing better with them than adopt the sense given by the commentators.’ But these binomial combinations, which are often repetitions of the same character, are only onomatopoietic in the sense in which all words, sensuously descriptive at first, are applied by the mind to express its own concepts; metaphorical rather than onomatopoietic. They are very common in the Shih, or Book of Poetry, and in all passionate, descriptive composition. So it is in other languages as well as Chinese. SECT. III. yU gAo. 27 of the son of Heaven;’ the relation of a feudal lord expressed itself by ‘So and So, the guardian of such and such a territory.’ Ifthe fief were on the borders, he used the style—‘So and So, the minister in such and sucha screen.’ Among his equals and those below him, he called himself ‘The man of little virtue.’ The ruler of a small state called himself ‘The orphan.’ The officer who answered for him (at a higher court) also styled him so’. 34. A Great officer of the highest grade (at his own court), called himself ‘Your inferior minister ;’ (at another court), his attendant who answered for him, described him as ‘The ancient of our poor ruler.’ A Great officer of the lowest grade (at his own court), called himself by his name; (at another court), his attendant described him as ‘Our unworthy Great officer.” The son and heir of a feudal prince (at his own court), called himself by his name; (at another court), his attendant described him as ‘ The rightful son of our unworthy ruler. 35. A ruler’s son (by an inferior lady) called himself ‘Your minister, the shoot from the stock.’ An (ordinary) officer styled himself ‘Your minister, the fleet courier ;’ to a Great officer, he described himself as ‘The outside commoner.’ When a Great officer went on a mission about private affairs, a man of his private establishment went with him as his spokesman, and called him by his name. 36. When an officer belonging to the ruler’s establishment acted (at another court for a Great officer), he spoke of him as ‘Our unworthy Great officer, or ‘The ancient of our unworthy ruler.’ 1 So, most commentators; but this last sentence is not clear. 28 THE Li xi. ; BK, XI. When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler’s establishment with him, to answer for him. PLAN OF THE HALL OF DISTINCTION. ToT, aa) foo Bann Pon ‘ad BOOK XII. MING THANG WEI OR
328 THE Li xi. ; BK, XI. When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler’s establishment with him, to answer for him. PLAN OF THE HALL OF DISTINCTION. ToT, aa) foo Bann Pon ‘ad BOOK XII. MING THANG WEI OR THE PLACES IN THE HALL OF DISTINCTION? 1. Formerly, when the duke of K4u gave _ audience to the feudal princes in their several places in the Hall of Distinction, the son of Heaven stood with his back to the axe-embroidered screen”, and his face towards the south’. 2. The three dukes‘ were in front of the steps, in the middle, with their faces to the north, inclining to the east as the most honourable position’. The places of the marquises were at the east of the ~ 1 See introductory notice, vol. xxvii, pp. 28-30. On the opposite page there is the plan of the Hall, as given in Morrison’s Dictionary, vol. i, part i, page 512. Compare it with the less complicated figure in vol. xxvii, page 252. * See vol. xxvii, page 111, paragraph 11. * Many chronological and other perplexing questions arise in connexion with the great audience described in this and the paragraphs that immediately follow. The time should be referred, I think, to the inauguration of Lo as the eastern capital of K4u, ‘ probably in p.c. 1109, at the close of the duke of Kau’s regency for the young king KA&ng; see the Sh(, V, xiii. That ‘the son of Heaven’ must be understood of king Xh&ng himself, and not of the duke of X4u, is a point, it seems to me, that no Chinese commentator should ever have called in question. * The three Kung, I suppose, mentioned in vol. iii, page 227, paragraph 3. The duke of Ku was himself one of them; but perhaps, during his regency, another had been appointed in his place. 5 The text here simply = ‘the east the upper.’ The nearer one was to the king, the more honourable was his position. 30 THE Li xi. BK. XII- eastern steps, with their faces to the west, inclining ; to the north as the most honourable position. The i { i \ \ 1 ‘lords of the earldoms were at the west of the western steps, with their faces to the east, inclining also and for the same reason to the north. The counts were on the east of the gate, with their faces to the north, inclining to the east as the more honourable position. The barons were on the west of the gate, . with their faces to the north, inclining also and for _the same reason to the east. 3. The chiefs of the nine {1 were outside the eastern door, with their faces to the west, inclining to the north as the position of honour; those of the eight M4n were outside the door on the south, with their faces to the north, inclining for the same reason to the east; those of the six Zung were outside the door on the west, with their faces to the east, inclining for the same reason to the south; and those of the five Tt were outside the door on the north, with their faces to the south, inclining for the same reason to the east.
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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