Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create). When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them :—thus courteously receiving them. 4. The ruler sends the cup round among the guests in order; and when he has given a special cup to 456 THE Lf at. BK. XLIV. any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing :—thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to :—illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler’s mind is at rest. (The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people ; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues), In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low :—hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject. 5. The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher ; the Great officers, the place next to the lower dignitaries. The officers and sons of BK. XLIV. YEN f. 457 concubines! (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries*. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines, The stands and dishes, with the flesh of the animals’, and the savoury viands, were all proportioned to the differences of rank in the guests :—and thus the distinction was shown between the noble and the mean.
2’ This is a common meaning of the phrase shfi-3ze. We cannot suppose that there is a reference to the officer so called in paragraph 1. He was of too high a rank to be placed after the officers, who ranked below the Great officers. Nor can we suppose that it denotes here ‘the sons of the state’ under his charge. * The ruler did this by his deputy, the chief cook, who officiated for him on the occasion. All the different offerings are said to have been made by him indeed; but that is not the natural interpretation of the text. ’ Khin Hfo says these were dogs; see above, page 443, paragraph 17. BOOK XLV. PHING f OR THE MEANING OF THE INTERCHANGE OF MIS- SIONS BETWEEN DIFFERENT COURTS". 1. According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative); a marquis or earl, five ; and a count or baron, three. The difference in number served to show the difference in rank of their principals *. 2. The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect. 3. The message was transmitted (only) after the messenger had thrice declined to receive (the courtesies offered to him at the gate); he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so; thrice he exchanged bows with his conductor before they arrived at the steps ; and thrice he yielded the precedence offered to him before he ascended the hall:—so did he carry to 1 See introductory notice, vol. xxvii, pages 58, 59. ® If the ruler went in person on the mission, he had in every case, according to his rank, two attendants more than the number specified for his representative. BK. XLV. PHING f: 459 the utmost his giving of honour and yielding courtesy. 4. The ruler sent an officer to meet (the messenger) at the border (of the state), and a Great officer to offer him the customary presents and congratuylations (after the toils of the journey) in the suburb (near the capital); he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension ;—in this way did he (on his part) testify his respect. 5. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
35. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another. 6. A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler’. (After this), supplies of animals, slaughtered and living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return 1 At these interviews, after he had discharged his mission and presented the gifts from his ruler, he presented other gifts on his own account, 460 THE Li xf. BK. XLV. gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests}. 7. Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one:—thus stimulating one another to the exercise of courtesy. If the messenger committed any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him :—thereby making him ashamed, and stimulating him. When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude. 8. (The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre :—showing the importance of the ceremony. On the completion of their mission, these were returned to them:—showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous. ? The entertainment took place in the open court; the banquet in the banqueting chamber. BK. XLV. PHING f. 461
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.
1None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create). When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them :—thus courteously receiving them. 4. The ruler sends the cup round among the guests in order; and when he has given a special cup to 456 THE Lf at. BK. XLIV. any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing :—thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to :—illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler’s mind is at rest. (The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people ; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues), In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low :—hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject. 5. The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher ; the Great officers, the place next to the lower dignitaries. The officers and sons of BK. XLIV. YEN f. 457 concubines! (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries*. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines, The stands and dishes, with the flesh of the animals’, and the savoury viands, were all proportioned to the differences of rank in the guests :—and thus the distinction was shown between the noble and the mean.
2’ This is a common meaning of the phrase shfi-3ze. We cannot suppose that there is a reference to the officer so called in paragraph 1. He was of too high a rank to be placed after the officers, who ranked below the Great officers. Nor can we suppose that it denotes here ‘the sons of the state’ under his charge. * The ruler did this by his deputy, the chief cook, who officiated for him on the occasion. All the different offerings are said to have been made by him indeed; but that is not the natural interpretation of the text. ’ Khin Hfo says these were dogs; see above, page 443, paragraph 17. BOOK XLV. PHING f OR THE MEANING OF THE INTERCHANGE OF MIS- SIONS BETWEEN DIFFERENT COURTS". 1. According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative); a marquis or earl, five ; and a count or baron, three. The difference in number served to show the difference in rank of their principals *. 2. The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect. 3. The message was transmitted (only) after the messenger had thrice declined to receive (the courtesies offered to him at the gate); he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so; thrice he exchanged bows with his conductor before they arrived at the steps ; and thrice he yielded the precedence offered to him before he ascended the hall:—so did he carry to 1 See introductory notice, vol. xxvii, pages 58, 59. ® If the ruler went in person on the mission, he had in every case, according to his rank, two attendants more than the number specified for his representative. BK. XLV. PHING f: 459 the utmost his giving of honour and yielding courtesy. 4. The ruler sent an officer to meet (the messenger) at the border (of the state), and a Great officer to offer him the customary presents and congratuylations (after the toils of the journey) in the suburb (near the capital); he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension ;—in this way did he (on his part) testify his respect. 5. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
35. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another. 6. A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler’. (After this), supplies of animals, slaughtered and living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return 1 At these interviews, after he had discharged his mission and presented the gifts from his ruler, he presented other gifts on his own account, 460 THE Li xf. BK. XLV. gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests}. 7. Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one:—thus stimulating one another to the exercise of courtesy. If the messenger committed any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him :—thereby making him ashamed, and stimulating him. When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude. 8. (The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre :—showing the importance of the ceremony. On the completion of their mission, these were returned to them:—showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous. ? The entertainment took place in the open court; the banquet in the banqueting chamber. BK. XLV. PHING f. 461
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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