superior men in order to give expression to their feelings. There was a beginning of them from (the oldest times); as when (two princes) have an interview, there are seven attendants to wait on them and direct them. Without these the interview would be too plain and dull. They reach (the ancestral temple) after the visitor has thrice declined the welcome of the host, and the host has thrice tried to give precedence to the other. Without these courtesies the interview would be too hurried and abrupt.
In the same way, when in Lû they were about to perform the service to God (in the suburb), they felt it necessary first to have a service in the college with its semicircular pool. When they were about in 3in to sacrifice to the Ho, they would first do so to the pool of Wû. When in Khî they were about to sacrifice to mount Thâi, they would do so first in the forest of Phei.
Moreover, the keeping the victims (for the altar of Heaven) for three months (in the stable); the abstinence (of the worshippers) for seven days; and the vigil of three days:—all showed the extreme degree of (preparatory) care (for the service).
The ritual arrangements, further, of the reception (of guests) and communication between them and the host, and for assisting and guiding the steps of the (blind) musicians, showed the extreme degree of
kindly (provision)[1].
- ↑ It is not easy to construe this paragraph, nor to discover and indicate the connexion between its different parts. Generally we may say that it illustrates the previous statement about the rites as not simply the expression of natural feeling, but of that feeling wisely guided and embodied so as to be most beneficial to the
