Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When the guests go out, the host bows to each as he escorts him away. The regulations and 442 THE Lf xf. BK. XLII. forms are observed to the end; and from this we know how they could enjoy the feast without turbulence or confusion. 15. ‘The distinction between the noble and mean thus exhibited; the discrimination in the multitude or paucity of the observances to different parties ; the harmony and joy without disorder ; the brotherly deference to elders without omitting any ; the happy feasting without turbulence or confusion ;— the observance of these five things is sufficient to secure the rectification of the person, and the tranquillity of the state. When that one state is tranquil, all under heaven will be the same. There- -fore I say that when I look on at the festivity in the country districts, I know how easily the Royal Way may obtain free course 1’ 16. According to the meaning attached to the festivity of drinking in the country districts, the principal guest was made to represent heaven ; the host, to represent earth; their attendants respectively to represent the sun and moon; and the three head guests (according to the threefold division of them) to represent the three (great) luminaries. This was the form which the festivity received on its institution in antiquity: the presiding idea was found in heaven and earth; the regulation of that was found in the sun and moon; and the three luminaries were introduced as a third feature. (The } [have supposed that all from paragraph 9 to this is the language of Confucius, and translated in the present tense as he would speak. Possibly, however, after par. 9 the compiler of the Book may be giving his own views of the different parts of the festivity (which would in that case have to be translated in the past tense), and then winds up with therefore ‘ He—Confucius—said,’ &c. BK. XLII. HSIANG YIN KI0 f. 443 whole represented) the fundamental principles in the conduct of government and instruction. 17. The dogs were boiled on the eastern side (of the courtyard’) ;—in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east. The washings took place at the eastern steps, and the water was kept on the east of the washingplace ;—in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left. The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies).
2The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies). 18. The rule was that the (principal) guest should face the south. The quarter of the east suggests the idea of the spring, the name of which (also) denotes the appearance of insects beginning to move :—(there is then at work that mysterious) intelligence which gives birth to all things. The quarter of the south suggests the idea of the summer, the name of which (also) denotes what is great :—what nourishes things, encourages their growth, and makes them great is benevolence. The quarter of the west suggests the idea of the autumn, the name of which also denotes gathering or collecting :—the fruits of the earth are gathered at this season, suggesting the idea of justice in discrimi- * Compare the statement in paragraph 3, that ‘the viands come forth from the room on the east.’ Ahan Hsiang-téo says :—‘ The dog is a creature that keeps watch, and is skilful in its selection of men ;—it will keep away from any one who is not what he should be. On this account the ancients at all their festive occasions of eating and drinking employed it.’ 444 THE Li xf. BK. XLIt. nating and guarding. The quarter of the north suggests the idea of winter, the name of which denotes also what is kept within:—and the being within leads us to think of being stored up. On this account, when the son of Heaven stands up, he keeps (the quarter of the life-giving) intelligence on his left hand, faces (the quarter of) benevolence, has that of justice on his right hand, and that of depositing behind him? 19. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity.
319. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity. 1 The Xhien-lung editors say that portions of this paragraph have been lost, and that other parts are out of their proper place ; and they suggest the additions and alterations necessary to make it right. It is not worth while, however, to consider their views. No alterations will remedy its incurable defects or reverse the severe judgment passed on it by P. Callery:—‘ The. method,’ he says, ‘by which the author proceeds is exceedingly eccentric, and partakes at once of the nature of the pun, of allegory, and of mysticism. He begins by basing his comparisons on the resemblance of certain sounds, or the homophony of certain words. Then he seeks to find in the sense, proper to those words that are homophonous or nearly so, connexions with the principal word in the text; and as those connexions are far from being natural or simply plausible, he puts his spirit to the torture, and goes to seek in the mysterious action of nature points of contact of which no one would think. Thus in the sound sfun (FE Ze) he finds a natural analogy between the slow and gradual movement of a worm without eyes, and the march, equally slow and gradual, of vegetation in spring; in the sounds hsia and 4i4 (Bi, 1) he finds a direct connexion between greatness and the action which makes plants become great in summer. So in the same way with the other sounds which he deals with, To many Chinese this fashion of reasoning appears to be very profound ; but, as I think, it is nothing but a childish play on words and hollow ideas.’ BK. XLII. HSIANG YIN KIO f. 445 It was the rule that the host should be in the eastern quarter. The eastern quarter suggests the idea of spring, the name of which (also) denotes the appearance of insects beginning to move, and (it is spring) which produces all things. The host makes the festivity ; that is, he produces all things. 20. The moon, after three days, completes the period of its dark disk. Three months complete a season. Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed. That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony. BOOK XLII. SHE f OR THE MEANING OF THE CEREMONY OF ARCHERY}. 1. Anciently it was the rule for the feudal lords, when they would practise archery, first to celebrate the ceremony of the Banquet, and for the Great officers and ordinary officers, when they would shoot, first to celebrate the ceremony of the Drinking in the country districts. The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors.
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 guests go out, the host bows to each as he escorts him away. The regulations and 442 THE Lf xf. BK. XLII. forms are observed to the end; and from this we know how they could enjoy the feast without turbulence or confusion. 15. ‘The distinction between the noble and mean thus exhibited; the discrimination in the multitude or paucity of the observances to different parties ; the harmony and joy without disorder ; the brotherly deference to elders without omitting any ; the happy feasting without turbulence or confusion ;— the observance of these five things is sufficient to secure the rectification of the person, and the tranquillity of the state. When that one state is tranquil, all under heaven will be the same. There- -fore I say that when I look on at the festivity in the country districts, I know how easily the Royal Way may obtain free course 1’ 16. According to the meaning attached to the festivity of drinking in the country districts, the principal guest was made to represent heaven ; the host, to represent earth; their attendants respectively to represent the sun and moon; and the three head guests (according to the threefold division of them) to represent the three (great) luminaries. This was the form which the festivity received on its institution in antiquity: the presiding idea was found in heaven and earth; the regulation of that was found in the sun and moon; and the three luminaries were introduced as a third feature. (The } [have supposed that all from paragraph 9 to this is the language of Confucius, and translated in the present tense as he would speak. Possibly, however, after par. 9 the compiler of the Book may be giving his own views of the different parts of the festivity (which would in that case have to be translated in the past tense), and then winds up with therefore ‘ He—Confucius—said,’ &c. BK. XLII. HSIANG YIN KI0 f. 443 whole represented) the fundamental principles in the conduct of government and instruction. 17. The dogs were boiled on the eastern side (of the courtyard’) ;—in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east. The washings took place at the eastern steps, and the water was kept on the east of the washingplace ;—in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left. The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies).
2The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies). 18. The rule was that the (principal) guest should face the south. The quarter of the east suggests the idea of the spring, the name of which (also) denotes the appearance of insects beginning to move :—(there is then at work that mysterious) intelligence which gives birth to all things. The quarter of the south suggests the idea of the summer, the name of which (also) denotes what is great :—what nourishes things, encourages their growth, and makes them great is benevolence. The quarter of the west suggests the idea of the autumn, the name of which also denotes gathering or collecting :—the fruits of the earth are gathered at this season, suggesting the idea of justice in discrimi- * Compare the statement in paragraph 3, that ‘the viands come forth from the room on the east.’ Ahan Hsiang-téo says :—‘ The dog is a creature that keeps watch, and is skilful in its selection of men ;—it will keep away from any one who is not what he should be. On this account the ancients at all their festive occasions of eating and drinking employed it.’ 444 THE Li xf. BK. XLIt. nating and guarding. The quarter of the north suggests the idea of winter, the name of which denotes also what is kept within:—and the being within leads us to think of being stored up. On this account, when the son of Heaven stands up, he keeps (the quarter of the life-giving) intelligence on his left hand, faces (the quarter of) benevolence, has that of justice on his right hand, and that of depositing behind him? 19. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity.
319. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity. 1 The Xhien-lung editors say that portions of this paragraph have been lost, and that other parts are out of their proper place ; and they suggest the additions and alterations necessary to make it right. It is not worth while, however, to consider their views. No alterations will remedy its incurable defects or reverse the severe judgment passed on it by P. Callery:—‘ The. method,’ he says, ‘by which the author proceeds is exceedingly eccentric, and partakes at once of the nature of the pun, of allegory, and of mysticism. He begins by basing his comparisons on the resemblance of certain sounds, or the homophony of certain words. Then he seeks to find in the sense, proper to those words that are homophonous or nearly so, connexions with the principal word in the text; and as those connexions are far from being natural or simply plausible, he puts his spirit to the torture, and goes to seek in the mysterious action of nature points of contact of which no one would think. Thus in the sound sfun (FE Ze) he finds a natural analogy between the slow and gradual movement of a worm without eyes, and the march, equally slow and gradual, of vegetation in spring; in the sounds hsia and 4i4 (Bi, 1) he finds a direct connexion between greatness and the action which makes plants become great in summer. So in the same way with the other sounds which he deals with, To many Chinese this fashion of reasoning appears to be very profound ; but, as I think, it is nothing but a childish play on words and hollow ideas.’ BK. XLII. HSIANG YIN KIO f. 445 It was the rule that the host should be in the eastern quarter. The eastern quarter suggests the idea of spring, the name of which (also) denotes the appearance of insects beginning to move, and (it is spring) which produces all things. The host makes the festivity ; that is, he produces all things. 20. The moon, after three days, completes the period of its dark disk. Three months complete a season. Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed. That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony. BOOK XLII. SHE f OR THE MEANING OF THE CEREMONY OF ARCHERY}. 1. Anciently it was the rule for the feudal lords, when they would practise archery, first to celebrate the ceremony of the Banquet, and for the Great officers and ordinary officers, when they would shoot, first to celebrate the ceremony of the Drinking in the country districts. The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors.
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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