Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XLI. “HWAN f. 433 which were distributed the 3 kung, the 9 &4ing, the 27 t4 fa, and the 81 sze of the highest grade. These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated ; and thus harmony was secured in all external affairs, and the states were properly governed. It is therefore said, ‘From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.’ The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities. The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family). The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements :—this was what is called ‘the condition of complete virtue.’ 12. Therefore when the lessons for men are not cultivated, the masculine phenomena in nature do not proceed regularly ;—as seen in the heavens, we have the sun eclipsed. When the obedience proper to women is not cultivated, the feminine phenomena in nature do not proceed regularly;—as seen in the heavens, we have the moon eclipsed. Hence on an eclipse of the sun, the son of Heaven put on plain white robes, and proceeded to repair what was wrong in the duties of the six official departments, purifying everything that belonged to the masculine [28] Ff 434 THE Li xt. BK. XLI. sphere throughout the kingdom; and on an eclipse of the moon, the queen dressed herself in plain white robes, and proceeded to repair what was wrong in the duties of the six palace-halls, purifying everything that belonged to the feminine sphere throughout the kingdom. The son of Heaven is to the queen what the sun is to the moon, or the masculine energy of nature to the feminine. They are necessary to each other, and by their interdependence they fulfil their functions. 13. The son of Heaven attends to the lessons for men ;—that is the function of the father. The queen attends to the obedience proper to women ;—that is the function of the mother. Therefore it is said, ‘The son of Heaven and the queen are (to the people) what father and mother are.’ Hence for him who is the Heaven(-appointed) king they wear the sackcloth with the jagged edges,—as for a father; and for the queen they wear the sackcloth with the even edges,—as for a mother. BOOK XLII. HSIANG YIN XIU f OR THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS?
2BOOK XLII. HSIANG YIN XIU f OR THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS? 1. The meaning of the drinking in the country districts may be thus described :—The president on the occasion bows to the (coming) guest as he receives him outside the college gate. They enter and thrice salute each other till they come to the steps. There each thrice yields the precedence to the other, and then they ascend. In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it,—to give the highest idea of purity. They bow on the guest’s arrival ; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over :— in this way carrying to the utmost their mutual respect. 2. Such giving of honour, such humility, such purity, and such respect belonged to the intercourse of superior men with others. When they gave honour and showed humility, no contentions arose. When they maintained purity and respect, no indifference or rudeness arose. When there was no rudeness or contention, quarrels and disputations were kept at a distance. When men did not quarrel } See the introductory notice, vol. xxvii, page 56. Ff2 436 THE Lf xf. BK. XLIT. nor dispute, there came no evils of violence or disorder. It was thus that superior men escaped suffering calamity from other men; and therefore the sages instituted the observances in this ceremony to secure such a result. 3. The chief of the district with the accomplished and virtuous men belonging to it had the vessel of liquor placed between the room (on the east), and the door (leading to the apartments on the west), host and guests sharing it between them. The vessel contained the dark-coloured liquor (of pure water) ;—showing the value they attached to its simplicity. The viands came forth from the room on the east ;—being supplied by the host. All washing took place (in the courtyard) opposite the eastern wing ;—showing how the host purified himself and made himself ready to serve the guests. 4. The (principal) guest and the host represented heaven and earth; the attendants of the guest and host respectively represented the forces inherent in nature in their contracting and expanding operations; the three (heads of the) guests (in their threefold division) represented the three (great) luminaries ; the precedence thrice yielded (to the guest) represented the three days when the moon ‘js invisible till it begins to reappear; the seating of the parties present (all round or) on the four sides represented the four seasons '.
31 P. Callery says:—‘ There were at this ceremony, 1. the chief and his assistant; 2. the principal guest who was supposed to represent all the other guests, and who also had his assistant ; 3. three guests who formed a second category; 4. finally, the crowd of guests, a number not fixed, to whom no honour was paid directly, since they were held to receive all the honours rendered to BK, XLII. HSIANG YIN xIO f. 437 5. The snell and icy wind (that blows between) heaven and earth begins in the south-west and is strongest in the north-west. This is the wind that represents the most commanding severity of heaven and earth ;—the wind of their righteous justice. The warm and genial wind (that blows between) heaven and earth begins in the north-east and is strongest in the south-east. This is the wind that represents the abundant virtue of heaven and earth ;—the wind of their benevolence. The host, wishing to do honour to his guest, assigns him his seat on the north-west, and that of his attendant on the south-west, that he may there (most conveniently) assist him. The guest (represents) the treatment of others according to justice, and therefore his seat is the principal guest.’ Ain Hao quotes an opinion that the principal guest was made to represent heaven, to do him the greater honour; and the host to represent the earth, because he was the entertainer and nourisher; and that their assistants represented the yin and yang, because they assisted their principals as these energies in nature assist heaven and earth. On ‘the three Luminaries,’ Callery says :—‘ Ordinarily the name of “the three Luminaries” belongs to the sun, the moon, and the stars, but par. 16 below does not allow us to take it so here. The commentators say that we are to understand the three most brilliant constellations in the firmament, which they call Hsin, F4, and Po-&&n, corresponding, I believe, in part to Orion, Scorpio, and Argo or the Ship.’ So also AAan HAo’s authority. Hsin is generally understood to be Scorpio (Antares, o, r, and two c. 3584 and 3587); Fa to be v Orion; and Po-&44n to be the north polar star. On the ‘thrice-yielded precedence to the guest,’ Callery says :— “The comparison is far-fetched ; it is intended to say that as the moon would not receive light if the sun did not accord it, so the guest would not receive such honours if the host did not render them.’ So the commentators certainly try to explain it, 438 THE Lf xt. BK. XLIT. on the north-west; the host (represents) the treatment of others according to benevolence and a genial kindness, and therefore his seat is on the southeast, and his attendant is seated on the north-east, that he may there (most conveniently) assist him 1.
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.
1XLI. “HWAN f. 433 which were distributed the 3 kung, the 9 &4ing, the 27 t4 fa, and the 81 sze of the highest grade. These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated ; and thus harmony was secured in all external affairs, and the states were properly governed. It is therefore said, ‘From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.’ The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities. The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family). The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements :—this was what is called ‘the condition of complete virtue.’ 12. Therefore when the lessons for men are not cultivated, the masculine phenomena in nature do not proceed regularly ;—as seen in the heavens, we have the sun eclipsed. When the obedience proper to women is not cultivated, the feminine phenomena in nature do not proceed regularly;—as seen in the heavens, we have the moon eclipsed. Hence on an eclipse of the sun, the son of Heaven put on plain white robes, and proceeded to repair what was wrong in the duties of the six official departments, purifying everything that belonged to the masculine [28] Ff 434 THE Li xt. BK. XLI. sphere throughout the kingdom; and on an eclipse of the moon, the queen dressed herself in plain white robes, and proceeded to repair what was wrong in the duties of the six palace-halls, purifying everything that belonged to the feminine sphere throughout the kingdom. The son of Heaven is to the queen what the sun is to the moon, or the masculine energy of nature to the feminine. They are necessary to each other, and by their interdependence they fulfil their functions. 13. The son of Heaven attends to the lessons for men ;—that is the function of the father. The queen attends to the obedience proper to women ;—that is the function of the mother. Therefore it is said, ‘The son of Heaven and the queen are (to the people) what father and mother are.’ Hence for him who is the Heaven(-appointed) king they wear the sackcloth with the jagged edges,—as for a father; and for the queen they wear the sackcloth with the even edges,—as for a mother. BOOK XLII. HSIANG YIN XIU f OR THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS?
2BOOK XLII. HSIANG YIN XIU f OR THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS? 1. The meaning of the drinking in the country districts may be thus described :—The president on the occasion bows to the (coming) guest as he receives him outside the college gate. They enter and thrice salute each other till they come to the steps. There each thrice yields the precedence to the other, and then they ascend. In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it,—to give the highest idea of purity. They bow on the guest’s arrival ; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over :— in this way carrying to the utmost their mutual respect. 2. Such giving of honour, such humility, such purity, and such respect belonged to the intercourse of superior men with others. When they gave honour and showed humility, no contentions arose. When they maintained purity and respect, no indifference or rudeness arose. When there was no rudeness or contention, quarrels and disputations were kept at a distance. When men did not quarrel } See the introductory notice, vol. xxvii, page 56. Ff2 436 THE Lf xf. BK. XLIT. nor dispute, there came no evils of violence or disorder. It was thus that superior men escaped suffering calamity from other men; and therefore the sages instituted the observances in this ceremony to secure such a result. 3. The chief of the district with the accomplished and virtuous men belonging to it had the vessel of liquor placed between the room (on the east), and the door (leading to the apartments on the west), host and guests sharing it between them. The vessel contained the dark-coloured liquor (of pure water) ;—showing the value they attached to its simplicity. The viands came forth from the room on the east ;—being supplied by the host. All washing took place (in the courtyard) opposite the eastern wing ;—showing how the host purified himself and made himself ready to serve the guests. 4. The (principal) guest and the host represented heaven and earth; the attendants of the guest and host respectively represented the forces inherent in nature in their contracting and expanding operations; the three (heads of the) guests (in their threefold division) represented the three (great) luminaries ; the precedence thrice yielded (to the guest) represented the three days when the moon ‘js invisible till it begins to reappear; the seating of the parties present (all round or) on the four sides represented the four seasons '.
31 P. Callery says:—‘ There were at this ceremony, 1. the chief and his assistant; 2. the principal guest who was supposed to represent all the other guests, and who also had his assistant ; 3. three guests who formed a second category; 4. finally, the crowd of guests, a number not fixed, to whom no honour was paid directly, since they were held to receive all the honours rendered to BK, XLII. HSIANG YIN xIO f. 437 5. The snell and icy wind (that blows between) heaven and earth begins in the south-west and is strongest in the north-west. This is the wind that represents the most commanding severity of heaven and earth ;—the wind of their righteous justice. The warm and genial wind (that blows between) heaven and earth begins in the north-east and is strongest in the south-east. This is the wind that represents the abundant virtue of heaven and earth ;—the wind of their benevolence. The host, wishing to do honour to his guest, assigns him his seat on the north-west, and that of his attendant on the south-west, that he may there (most conveniently) assist him. The guest (represents) the treatment of others according to justice, and therefore his seat is the principal guest.’ Ain Hao quotes an opinion that the principal guest was made to represent heaven, to do him the greater honour; and the host to represent the earth, because he was the entertainer and nourisher; and that their assistants represented the yin and yang, because they assisted their principals as these energies in nature assist heaven and earth. On ‘the three Luminaries,’ Callery says :—‘ Ordinarily the name of “the three Luminaries” belongs to the sun, the moon, and the stars, but par. 16 below does not allow us to take it so here. The commentators say that we are to understand the three most brilliant constellations in the firmament, which they call Hsin, F4, and Po-&&n, corresponding, I believe, in part to Orion, Scorpio, and Argo or the Ship.’ So also AAan HAo’s authority. Hsin is generally understood to be Scorpio (Antares, o, r, and two c. 3584 and 3587); Fa to be v Orion; and Po-&44n to be the north polar star. On the ‘thrice-yielded precedence to the guest,’ Callery says :— “The comparison is far-fetched ; it is intended to say that as the moon would not receive light if the sun did not accord it, so the guest would not receive such honours if the host did not render them.’ So the commentators certainly try to explain it, 438 THE Lf xt. BK. XLIT. on the north-west; the host (represents) the treatment of others according to benevolence and a genial kindness, and therefore his seat is on the southeast, and his attendant is seated on the north-east, that he may there (most conveniently) assist him 1.
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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