The Lî Kî, Books XI–XLVI — Sacred Books of China Part IV, SBE Vol. 28 (trans. James Legge, 1885)
English·1879–1910·trans. James Legge·324 passages
The text · part 9 of 16
I cannot construe or interpret the text so.
* The text here seems to be corrupt. Translating it as it stands—
Ve fA = =<. fii—we should have to say, ‘the regulation of straightforward speech.’ hin H4o says that he does not understand the ii =, and mentions the conjecture of ‘some one’ that they should be 8] HE. I have followed this conjecture, which also is followed in Callery’s expurgated edition.
266 THE Lf xf. BK, XXIV.
above them all. If there be ground for shame on account of (a deficiency of) resources, this is sufficient to stimulate and secure them ; if there be ground for shame on account of the condition of the states, this is sufficient to revive and renew them. Ceremonies are the first thing to be attended to in the practice of government. Yes, (this) ceremony (of marriage) lies at the foundation of government!’
12. Confucius continued, ‘Anciently, under the government of the intelligent kings of the three dynasties, it was required of a man to show respect to his wife and son. When the path (of right government) was pursued, the wife was the hostess of the (deceased) parents ;—could any husband dare not to show her respect ? And the son was the descendant of those parents ;—could any father dare not to show him respect? The superior man’s respect is universal. Wherein it appears the greatest is in his respect for himself. He is in his person a branch from his parents;—can any son but have this selfrespect ? If he is not able to respect his own person, he is wounding his parents. If he wound his parents, he is wounding his own root; and when the root is wounded, the branches will follow it in its dying. These three things are an image of what is true with the whole people (in the body politic). One’s own person reaches to the persons of others ; one’s own son to the sons of others; one’s own wife to the wives of others. Ifa ruler do these things, the spirit of his conduct will reach to all under the sky. If the course of the great king be thus, all the states and families will be docilely obedient.’
13. The duke said, ‘I venture to ask what is meant by “respecting one’s self.”’ Confucius replied,
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‘When a man who is over others! transgresses in his words, the people will fashion their speech accordingly ; when he transgresses in his actions, the people will make him their model. If in his words he do not go beyond what should be said, nor in his actions what should be a model, then the people, without being commanded, will reverence and honour him. When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’
When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’
14. The duke said, ‘I venture to ask what is meant by doing all that can be done for one’s parents?’ Confucius replied, ‘ Kiin-yze is the completest name for a man; when the people apply the name to him, they say (in effect) that he is the son of a &iin-yze; and thus he makes his parents (? father) to be a Atin-sze. This is what I intend by saying that he does all that can be done for his parents?,’
Confucius forthwith added, ‘In the practice of
1 The phrase in the text for ‘a man who is high in rank’ is Xiin-3ze (A F. Keun-3ze, in Southern mandarin, and as it is transliterated by Morrison and our older scholars), meaning ‘ruler’s son,’ ‘a princely man,’ ‘a superior man,’ ‘a wise man,’ ‘a sage.’ In all these ways it has been translated by Chinese scholars, and I have heard it proposed to render it by ‘a gentleman. Here all the commentators say it is to be understood of a man of rank and position (4 F VY PE. =) which is a not unfrequent application of it.
? What I translate by ‘doing all that can be done for his parents ’ is in the text ‘completing his parents.’ Callery renders it :—‘ Assurant (un nom honorable) a ses pére et mere.’ Wylie :— ‘Completing his duty to his parents.’ It certainly is not easy to catch the mind of Confucius here and in the context.
268 THE Lf xt. BK. XXIV.
government in antiquity, the love of men was the great point. If (a ruler) be not able to love men he cannot possess! his own person ; unable to possess his own person, he cannot enjoy in quiet his land; unable to enjoy in quiet his land, he cannot rejoice in Heaven ; unable to rejoice in Heaven, he cannot do all that can be done for his person.’
15. The duke said, ‘I venture to ask what is meant by “ doing all that could be done for one’s person.”’ Confucius replied, ‘It is keeping from all transgression of what is duedin all the sphere beyond
- one’s self.’ | Te hey bain or Orag motor’
16. The duke said, ‘I venture to ask what it is that the superior man values in the way of Heaven.’ Confucius replied, ‘He values its unceasingness. There is, for instance, the succession and sequence of the sun and moon from the east and west :—that is the way of Heaven. There is the long continuance of its progress without interruption :—that is the way of Heaven. There is its making (all) things complete without doing anything :—that is the way of Heaven. There is their brilliancy when they have been completed :—that is the way of Heaven.’
17. The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’
18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive
The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’
18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive
1 King says that ‘to possess’ is equivalent to ‘to preserve’ (AR 34 45% tH), adding ‘men will injure him.’ So all the other commentators.
* Callery gives for this:—‘Ce n’est autre chose que de se maintenir dans le devoir.’ Wylie:—‘It is not to transgress the natural order of things.’ The reply of Confucius appears more fully in the ‘ Narratives of the School.’
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virtue! does not transgress what is due from him in all the sphere beyond himself, and it is the same with a filial son. Therefore a son of all-comprehensive virtue serves his parents as he serves Heaven, and serves Heaven as he serves his parents. Hence a filial son does all that can be done for his person?’
19. The duke said, ‘I have heard your (excellent) words ;—how is it that I shall hereafter not be able to keep from the guilt (of transgressing) ?’ Confucius answered, ‘ That your lordship gives expression to such words is a happiness to me.’
* Callery has a note on this paragraph :—‘Ces axidmes de Confucius ne sont pas d’une grande clarté ; on y entrevoit, cependant, que le philosophe veut établir lidentité entre le devoir chez homme et la vérité éternelle, ou la vertu dans le sens abstrait.’ But perhaps the sayings of the Master seem to be wanting in ‘clearness’ becausé it is difficult to catch his mind and spirit in them. Nor do I think that the latter part of what the French sinologue says is abundantly clear or appropriate. I have often said that Confucius and his school try to make a religion out of filial virtue. That appears here with a qualification; for the text makes out ‘the service of Heaven,’ which would be religion, to be identical with the full discharge of all filial duty, equivalent, in the Chinese system, to all morality.
BOOK XXV. KUNG-Nf YEN XU
OR
KUNG-Nit AT HOME AT EASE*
1. Kung-ni ‘being at home at ease}, with 3ze- Aang, 3ze-kung, and Yen Yd by him, their conversation went on from general matters to the subject of ceremonies.
2. The Master said, ‘ Sit down?, you three, and I will discourse to you about ceremonies, so that you may rightly employ them everywhere and in all circumstances.’
2. The Master said, ‘ Sit down?, you three, and I will discourse to you about ceremonies, so that you may rightly employ them everywhere and in all circumstances.’
3. 3ze-kung crossed over (3ze-Zang’s) mat’, and replied, ‘ Allow me to ask what you mean.’ The Master said, ‘ Respect shown without observing the rules of propriety is called vulgarity ; courtesy without observing those rules is called forwardness ; and boldness without observing them is called violence.’ The Master added, ‘ Forwardness takes away from gentleness and benevolence.’
4. The Master said, ‘Sze, you err by excess, and Shang by defect.’ 3ze-£4n might be regarded as a
1 See the introductory notice of this Book, vol. xxvii, page 40. The Yen (aHe) in Yen Kit is said by Kang to denote that the party had been to court, and was now at his ease in his own residence.
3 The three disciples must have risen from their mats on the introduction of a new topic, according to vol. xxvii, page 76, paragraph 21.
* Substantially a violation of vol. xxvii, page 71, paragraph 26.
BK. XXV. RuNG-nf YEN Ku. 271
mother of the people. He could feed them, but he could not teach them’.
5. §ze-kung (again) crossed the mat, and replied, ‘Allow me to ask by what means it is possible to secure this due mean.’ The Master said, ‘By means of the ceremonial rules; by the rules. Yes, it is those rules which define and determine the due mean.’
6. 3ze-kung having retired, Yen YQ advanced, and said, ‘May I be allowed to ask whether the rules of ceremony do not serve to control what is bad, and to complete what is good?’ The Master said, ‘They do.’ ‘Very well, and how do they do it?’ The Master said, ‘ The idea in the border sacrifices to Heaven and Earth is that they should give expression to the loving feeling towards the spirits; the ceremonies of the autumnal and summer services in the ancestral temple give expression to the loving feeling towards all in the circle of the kindred ; the ceremony of putting down food (by the deceased) serves to express the loving feeling towards those who are dead and for whom they are mourning ; the ceremonies of the archery fétes and the drinking at them express the loving feeling towards all in the district and neighbourhood ; the ceremonies of festal entertainments express the loving feeling towards visitors and guests.’
1 The Khien-lung editors say that in this paragraph, the part from ‘3ze-khin’ has been introduced by an error in manipulating the tablets. It is found, and more fully, also in the Narratives of the School, article 41 (}F iq f##). The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully.
272 THE Li xi. BK, XXV.
The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully.
272 THE Li xi. BK, XXV.
7. The Master said, ‘An intelligent understanding of the idea in the border sacrifices to Heaven and Earth, and of the ceremonies of the autumnal and summer services, would make the government of a state as easy as to point to one’s palm. Therefore let the ceremonial rules be observed:—in the ordinary life at home, and there will be the (right) distinction between young and old; inside the door of the female apartments, and there will be harmony among the three branches of kin; at court, and there will be the right ordering of office and rank; in the different hunting expeditions, and skill in war will be acquired ; in the army and its battalions, and military operations will be successful.
‘In this way, houses and their apartments will be made of the proper dimensions; measures and tripods will have their proper figure; food will have the flavour proper to its season; music will be according to the rules for it; carriages will have their proper form; spirits will receive their proper offerings; the different periods of mourning will have their proper expression of sorrow; discussions will be conducted by those who from their position should take part in them; officers will have their proper business and functions; the business of government will be properly distributed and applied. (The duty) laid on (each) person being discharged in the matter before him (according to these rules), all his movements, and every movement will be what they ought to be.’
8. The Master said, ‘ What is (the object of) the ceremonial rules? It is just the ordering of affairs. The wise man who has affairs to attend to must have the right method of ordering them. (He who
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should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ?
(He who
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should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ?
‘If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules. Hence, when the rules are thus neglected :—in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost ; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions ; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proj er men for them ; officers will not have their proper business ; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be. In this condition of things it will be impossible to put one’s self at the
[28] T
274 THE Lf xt. "BK. XXV.
head of the multitudes, and secure harmony among them.’
g. The Master said, ‘Listen attentively, you three, while I discourse to you about the ceremonial rules. There are still nine things (to be described), and four of them belong to the Grand festive entertainments. When you know these, though your lot may lie among the channeled fields, if you carry them into practice, you will become wise as sages.
There are still nine things (to be described), and four of them belong to the Grand festive entertainments. When you know these, though your lot may lie among the channeled fields, if you carry them into practice, you will become wise as sages.
‘When one ruler is visiting another, they bow to each other, each courteously declining to take the precedence, and then enter the gate. As soon as they have done so, the instruments of music, suspended from their frames, strike up. They then bow and give place to each other again, and ascend to the hall; and when they have gone up, the music stops. In the court below, the dances Hsiang and Wa are performed to the music of the flute, and that of Hsia proceeds in due order with (the brandishing of feathers and) fifes. (After this), the stands with their offerings are set out, the various ceremonies and musical performances go on in regular order, and the array of officers provided discharge their functions. In this way the superior man perceives the loving regard (which directs the entertainment). They move forward in perfect circles; they return and form again the squares. The bells of the equipages are tuned to the A#4i-kZi; when the guest goes out they sing the Yung; when the things are being taken away, they sing the KAainyti; and thus the superior man (sees that) there is not a single thing for which there is not its proper ceremonial usage. The striking up of the instruments of metal, when they enter the gate, serves to
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indicate their good feeling; the singing of the Khing Mido, when they have gone up to the hall, shows the virtue (they should cultivate); the performance of the Hsiang to the flute in the court below, reminds them of the events (of history). Thus the superior men of antiquity did not need to set forth their views to one another in words; it was enough for them to show them in their music and ceremonies.’
10. The Master said, ‘Ceremonial usages are (the prescriptions of) reason; music is thedefinite limitation (of harmony). The superior man makes no movement without (a ground of) reason, and does nothing without its definite limitation. He who is not versed in the odes will err in his employment of the usages, and he who is not versed in music will be but an indifferent employer of them. He whose virtue is slender will vainly perform the usages.’
11. The Master said, ‘The determinate measures are according to the rules; and the embellishments of them are also so; but the carrying them into practice depends on the men.’
12, 3ze-kung crossed over the mat and replied, ‘Allow me to ask whether even Khwei was ignorant (of the ceremonial usages)! ?’
?’
13. The Master said, ‘Was he not one of the ancients? Yes, he was one of them. To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished. To be versed in the usages and not versed in music, we call being onesided. Now Khwei was noted for his acquaintance with music, and not for his acquaintance with cere-
1 Khwei was Shun’s Director of Music. See the Shf, II, i, 24. T2
276 THE Lf xt. BK. XXV.
monies, and therefore his name has been transmitted with that account of him (which your question implies). But he was one of the men of antiquity.’
14. 3ze-kang asked about government. The Master said, ‘Sze, did I not instruct you on that subject before? The superior man who is well acquainted with ceremonial usages and music has only to take and apply them (in order to practise government).
15. 3ze-kang again put the question, and the Master said, ‘Sze, do you think that the stools and mats must be set forth, the hall ascended and descended, the cups filled and offered, the pledge-cup presented and returned, before we can speak of ceremonial usages? Do you think that there must be the movements of the performers in taking up their positions, the brandishing of ‘the plumes and fifes, the sounding of the bells and drums before we can speak of music? To speak and to carry into execution what you have spoken is ceremony; to act and to give and receive pleasure from what you do is music. The ruler who vigorously pursues these two things may well stand with his face to the south, for thus will great peace and order be secured all under heaven; the feudal lords will come to his court; all things will obtain their proper development and character ; and no single officer will dare to shrink from the discharge of his functions. Where such ceremony prevails, all government is well ordered ; where it is neglected, all falls into disorder and confusion. A house made by a good (though unassisted) eye will yet have the corner of honour, and the steps on the east for the host to ascend by; every mat have its upper and lower end ; every chariot have
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A house made by a good (though unassisted) eye will yet have the corner of honour, and the steps on the east for the host to ascend by; every mat have its upper and lower end ; every chariot have
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its right side and left; walkers follow one another, and those who stand observe a certain order :—such were the right rules of antiquity. If an apartment were made without the corner of honour and the steps on the east, there would be confusion in the hall and apartment. If mats had not their upper and lower ends, there would be confusion among the occupants of them ; if carriages were made without their left side and right, there would be confusion in their seats ; if people did not follow one another in walking, there would be confusion on the roads; if people observed no order in standing, there would be disorder in the places they occupy. Anciently the sage Tts and intelligent kings and the feudal lords, in making a distinction between noble and mean, old and young, remote and near, male and female, outside and inside, did not presume to allow any to transgress the regular rule they had to observe, but all proceeded in the path which has been indicated.’
16. When the three disciples had heard these words from the Master, they saw clearly as if a film had been removed from their eyes.
BOOK XXVI. KHUNG-3ZE HSIEN KU OR
CONFUCIUS AT HOME AT LEISURE".
1. Confucius being at home at leisure, with 3zehsid by his side, the latter said, ‘With reference to the lines in the Book of Poetry (III, ii, ode 8, 1),
“The happy and courteous sovereign Is the father and mother of the people ;”
I beg to ask what the sovereign must be, who can be called “the parent of the people.”’ Confucius said, ‘Ah! the parent of the people! He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it:—such an one is he whom we denominate ‘the parent of the people.’
2. §ze-hsid said, ‘I have thus heard (your explanation) of the name “ parent of the people ;” allow me to ask what “the five extreme points” (that you mention) mean.’ Confucius said, ‘The furthest aim of the mind has also its furthest expression in the Book of Poetry. The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment
* See the introductory notice, vol. xxvii, page 41.
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The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment
* See the introductory notice, vol. xxvii, page 41.
p. 279
in the ceremonial usages has also its furthest indication in music. The furthest indication of music has also its furthest indication in the voice of sorrow. Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them. The mind and spirit must embrace all within heaven and earth :—these are what we denominate “ the five extreme points.”’ 3. 3ze-hsid said, ‘I have heard your explanation of “the five extreme points;” allow me to ask what “the three points that have no positive existence” mean. Confucius said, ‘The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb :— these are what we denominate “the three points that have no positive existence.” 3ze-hsia said, ‘1 have heard what you have said on those three negations ; allow me to ask in which of the odes we find the nearest expression of them.’ Confucius said, ‘ There is that (IV, ii, ode 1, 6), “Night and day he enlarged its foundations by his deep and silent virtue :”"— . there is music without sound. And that (I, iii, ode 1, 3), “My deportment has been dignified and good, Without anything wrong that can be pointed out :”— there is the ceremony that has noembodiment. And that (I, iii, ode 10, 4), “When among any of the people there was a death, I crawled on my knees to help them:”— there is the mourning that has no garb.’
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4. 3ze-hsia said, ‘Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?’ Confucius said, ‘How should it be so? When a superior man practises these things, there still arise five other points.’
5. 3ze-hsia said, ‘How is that?’ Confucius said, “When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
‘When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters.
‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions.
‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions.
‘When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning without garb, the virtue (of him who shows it) becomes pure and very bright.
‘When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there isp. 281 that mourning without garb, it extends to future generations.’
6. 3ze-hsia said, ‘(It is said that) the virtue of the kings (who founded the) three dynasties was equal ‘to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.’ Confucius said, ‘They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.’ 3ze-hsia said, ‘ Allow me to ask what you call the “Three Impartialities.”’ Confucius said, ‘ Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called “the Three Impartialities.” It is said in the Book of Poetry (IV, iii, ode 4, 3),
“God in His favour Thang’s House would not leave, And then Thang rose that favour to receive. Thang’s birth was not from Hsieh too far removed,
His sagely reverence daily greater proved;
For long to Heaven his brilliant influence rose,
And while his acts the fear of God disclose,
God Thang as model fit for the nine regions chose :”— such was the virtue of Thang.
7. ‘To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew ;—(in the action) of all and each of these there is a lesson.
282 THE Lf xt. BK. XXVI.
‘Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life :—in all and each of these things there is a lesson.
8. ‘When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1),
“ How grand and high, with hugest bulk, arise
When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1),
“ How grand and high, with hugest bulk, arise
Those southern hills whose summits touch the skies!
Down from them came a Spirit to the earth,
And to the sires of Ff’ and Shan gave birth.
In those two states our A4u a bulwark has,
O’er which the southern foemen dare not pass,
And all its states they screen, and through them spread
Lessons of virtue, by themselves displayed :”"— such was the virtue of (kings) Wan and Wa.
9. ‘As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6),
“Very intelligent were the sons of Heaven,
Their good fame was without end : ”— such was the virtue of (the founders) of the three dynasties.
p. 283
‘(And again), “ He displayed his civil virtues, And they permeated all parts of the kingdom :”— such was the virtue of king Thai.’ 10. 3ze-hsid rose up with a sudden joy, and, standing with his back to the wall, said, ‘Your disciple dares not but receive (your instructions) with rever- ’ ence.
BOOK XXVII. FANG Ai OR
RECORD OF THE DYKES’.
1. According to what the Masters said, the ways laid down by the superior men may be compared to dykes, the object of which is to conserve that in which the people may be deficient ; and though they may be on a great scale, the people will yet pass over them. Therefore the superior men framed rules of ceremony for the conservation of virtue ; punishments to serve as a barrier against licentiousness ; and declared the allotments (of Heaven), as a barrier against evil desires. .
2. The Master said, ‘ The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud. Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder. The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people. Hence the sages dealt with riches and honours, so that riches should
1 See the introductory notice, vol. xxvii, pp. 41, 42.
? Any reader acquainted with Chinese will see that the character fang (Hf) is used substantively and meaning ‘a dyke,’ and as a verb, ‘ to serve as a dyke.’ But a dyke has two uses :—to conserve what is inside it, preventing its flowing away; and to ward off what is without, barring its entrance and encroachment. So the character is here used in both ways. The Xh’ien-lung editors insist on this twofold application of it, tersely and convincingly.
BK. XXVII. FANG ki. 285
So the character is here used in both ways. The Xh’ien-lung editors insist on this twofold application of it, tersely and convincingly.
BK. XXVII. FANG ki. 285
not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them. In this way the causes of disorder would more and more disappear.’ .
3. The Master said, ‘ Under heaven the cases are few in which the poor yet find enjoyment}, the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace. As it is said in the Book of Poetry (III, iii, ode 3, II), -
“The people desire disorder, And find enjoyment in bitter, poisonous ways.”
Hence it was made the rule that no state should have more than 1000 chariots, no chief city’s wall more than 100 embrasures, no family, however rich, more than: 100 chariots. These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.’
4. The Master said, ‘It is by the rules of ceremony that what is doubtful is displayed, and what is minute is distinguished, that they may serve as dykes for the people. Thus it is that there are the grades of the noble and the mean, the distinctions of dress, the different places at court; and so the people (are taught to) give place to one another.’
5. The Master said, ‘ There are not two suns in the sky, nor two kings in a territory, nor two masters in a family, nor two superiors of equal honour ; and the people are shown how the distinction between ruler and subject should be maintained.
1 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text.
286 THE Li xt. BK. XXVII.
1 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text.
286 THE Li xt. BK. XXVII.
The Khun KAid does not mention the funeral rites for the kings of KA and Yiieh. According to the rules, the ruler of a state is not spoken of as “Heaven’s,” and a Great officer is not spoken of as “a ruler;”—lest the people should be led astray. It is said in the ode, “ Look at (that bird) which in the night calls out for the morning.” Even this is still occasion for being dissatisfied with it.’ 6. The Master said, ‘A ruler does not ride in the same carriage with those of the same surname with himself; and when riding with those of a different surname, he wears a different dress ;—to show the people that they should avoid what may give rise to suspicion. This was intended to guard the people (from incurring suspicion), and yet they found that there were those of the same surname who murdered their ruler?’ ; 7. The Master said, ‘The superior man will decline a position of high honour, but not one that is mean; and riches, but not poverty. In this way confusion and disorder will more and more disappear. Hence the superior man, rather than have his emoluments superior to his worth, will have his worth superior to his emoluments.’ 8. The Master said, ‘In the matter of a cup of liquor and a dish of meat, one may forego his claim and receive that which is less than his due;
1 This is from one of the old pieces, which have been forgotten and lost. Is the bird alluded to the cock? and where is the point of the reference?
2 The Xhien-lung editors labour in vain to make this paragraph clear, and say that it is ‘an error of errors’ to ascribe it to Confucius.
BK. XXVII. FANG i. 287
and yet the people will try to obtain more than is due to their years. When one’s mat has been spread for him in a high place, he may move and take his seat on a lower; and yet the people will try to occupy the place due to rank. From the high place due to him at court one may in his humility move to a meaner place ; and yet the people shall be intrusive even in the presence of the ruler. As it is said in the Book of Poetry (II, vii, ode 9, 4), “When men in disputations fine To hear their consciences refuse, Then ’gainst each other they repine, And each maintains his special views. If one a place of rank obtain, And scorn humility to show, The others view him with disdain, And, wrangling, all to ruin go.”’
9. The Master said, ‘The superior man exalts others and abases himself; he gives the first place to others and takes the last himself ;—and thus the people are taught to be humble and yielding. Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’
Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’
10. The Master said, ‘When advantages and rewards are given to the dead first}, and to the living afterwards, the people will not act contrarily to the (character of) the dead. When (the ruler) places those who are exiles (from and for their state) first, and those who remain in it last, the people may be
? The memory of the dead would be honoured, and titles given to them, while those they left behind would be supported.
288 THE Lf xf. BK. XXVII.
trusted with (the most arduous duties). It is said in the Book of Poetry (I, iii, ode 3, 4),
“In thinking of our deceased lord, She stimulated worthless me.”
When this dyke is set up for the people, will they still act contrarily to the dead and have to bewail their lot, with none to whom to appeal ?’
11. The Master said, ‘When the ruler of a state, with its clans, thinks much of the men and little of the emoluments (which he bestows on them), the people give place readily (to those men). When he thinks much of their ability, and little of the chariots (with which he rewards them), the people address themselves to elegant arts. Hence a superior man keeps his speech under control, while the small man is forward to speak.’
12, The Master said, ‘If superiors consider and are guided by the words of the people, the people. receive their gifts or commands as if they were from Heaven. If superiors pay no regard to the words of the people, the people put themselves in opposition to them. When inferiors do not receive the gifts of their superiors as if they were from Heaven, there ensues violent disorder. Hence, when the superior exhibits his confidence and courtesy in the government of the people, then the usages of the people in response to him are very great. It is said in the Book of Poetry (III, ii, ode 10, 3),
“Remember what in days of old they spake, With grass and fuel-gatherers counsel take.
13. The Master said, ‘If (the ruler) ascribe what is good to others, and what is wrong to himself, the
9?
BK. XXVII. FANG xf. 289
people will not contend (among themselves). If he ascribe what is good to others, and what is wrong to himself, dissatisfactions will more and more disappear. It is said in the Book of Poetry (I, v, ode 4, 2), “You had consulted the tortoise-shell; you had consulted the stalks;
In their responses there was nothing unfavourable.”’
14. The Master said, ‘If (the ruler) ascribe what is good to others and what is wrong to himself, the people will yield to others (the credit of) what is good in them. It is said in the Book of Poetry (III, i, ode 10, 7),
“He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site,
And king Wa completed the city.”’
It is said in the Book of Poetry (III, i, ode 10, 7),
“He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site,
And king Wa completed the city.”’
15. The Master said, ‘If (ministers) ascribe what is good to their ruler and what is wrong to themselves, the people will become loyal. It is said in the Book of History (V, xxi, 6),
‘When you have any good plans or counsels, enter and lay them before your ruler in the court; and thereafter, when you are acting abroad in accordance with them, say, ‘ This plan, or this view, is all due to the virtue of our ruler!’ Oh! in this way how good and distinguished will you be!”’
16. The Master said, ‘If (a ruler, being a son,) ascribe what is good to his father, and what is wrong to himself, the people will become filial. It is said in “ The Great Declaration,” “If I subdue X/4u, it will not be my prowess, but the faultless virtue of
(28) U
290 THE Lf xt. BK. XXVII, my deceased father Wan. If Au subdues me, it will not be from any fault of my deceased father Wan, but because I, who am as a little child, am not good”’ (Shi, V, i, sect. 3, 6).
17. The Master said, ‘A superior man will forget and not make much of the errors of his father, and will show his reverence for his excellence. It is said in the Lun Yii (I, xi), “ He who for three years does not change from the way of his father, may be pronounced filial ;” and in the K4o 3ung (Sh4, III, viii, 1) it is said, “ For three years he kept without speaking ; when he did speak, they were delighted.”
18. The Master said, ‘To obey (his parents’) commands without angry (complaint); to remonstrate with them gently without being weary; and not to murmur against them, though they punish him, may be pronounced filial piety. It is said in the Book of Poetry (III, ii, ode 3, 5),
“Your filial son was unceasing in his service.”’
19. The Master said, ‘ To cultivate harmony with all the kindred of parents may be progounced filial! It is said in the Book of Poetry (II, vii, ode 9, 3),
“ Brethren whose virtue stands the test,
By bad example still unchanged, Their generous feelings manifest,
Nor grow among themselves estranged. But if their virtue weakly fails
The evil influence to withstand, Then selfishness o'er love prevails,
And troubles rise on every hand.”’
20. The Master said, ‘(A son) may ride in the chariot of an intimate friend of his father, but he
BK. XXVII, FANG Kf. 291
should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’
21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’
p. 291
should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’
21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’
22. The Master said, ‘Father and son should not be in the same (official) position ;—to magnify the reverence (due to the father). It is said in the Book of History (Sha, ITI, v, sect. 1, 3), “If the sovereign do not show himself the sovereign, he disgraces his ancestors.”
23. The Master said, ‘Before his parents (a son) should not speak of himself as old; he may speak of the duty due to parents, but not of the gentle kindness due from them; inside the female apartments he may sport, but should not sigh. By these (rules) the superior man would protect the people (from evil), and still they are found slight in their acknowledgment of filial duty, and prompt in their appreciation of gentle kindness.’
24. The Master said, ‘When they who are over the people show at their courts their respect for the old, the people become filial.’
25. The Master said, ‘The (use of) the representatives of the deceased at sacrifices, and of one who presides (at the services) in the ancestral temple, was intended to show the people that they had still those whom they should serve. The repairing of the ancestral temple and the reverential performance of the sacrifices were intended to teach the people to follow their dead with their filial duty. These things should guard the people (from evil), and still they are prone to forget their parents.’
U2
} \ i
292 THE Li xi. BK, XXVII.
26. The Master said, ‘When (it is wished to) show respect (to guests), the vessels of sacrifice are used?, Thus it is that the superior man will not in the poverty of his viands neglect the rules of ceremony, nor in their abundance and excellence make those rules disappear. Hence, according to the rules of feasting, when the host gives in person anything to a guest, the guest offers a portion in sacrifice, but he does not do so with what the host does not himself give him. Therefore, when there is no ceremony in the gift, however admirable it may be,
.___ the superior man does not partake of it. | It is said in the Yi, “The ox slain in sacrifice by the neighbour on the east is not equal to the spare spring sacrifice of the neighbour on the west, (whose sincerity)
.. .¥eceives the blessing*.” It is said in the Book of
Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits,
You have satiated us with your virtue.”
But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’
.¥eceives the blessing*.” It is said in the Book of
Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits,
You have satiated us with your virtue.”
But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’
27. The Master said, ‘There are the seven days of fasting, and the three days of vigil and adjustment of the thoughts; there is the appointment of the one man to act as the personator of the dead, in passing whom it is required to adopt a hurried pace :—all to teach reverence (for the departed).’
1 This would be in the entertainment, at the close of the sacrifices, given to the relatives and others who had taken part in them.
* This is the symbolism of the fifth line of the 63rd Hexagram (Xt 31). See vol. xvi, pp. 206-208.
BK. XXVII. FANG xf. 293
The sweet liquor is in the apartment (where the personator is); the reddish in the hall; and the clear in the court below :—all to teach the people not to go to excess in being greedy}.
The personator drinks three cups, and all the guests drink one :—teaching the people that there must be the distinction of high and low.
The ruler takes the opportunity of the spirits and flesh of his sacrifice to assemble all the members of his kindred :—teaching the people to cultivate harmony.
Thus it is that on the hall above they look at what is done in the apartment, and in the court below at what is done by those in the hall (for their pattern) ; as it is said in the Book of Poetry (II, vi, ode 5, 3),
‘Every form is according to rule ; Every smile and word is as it should be.’
28. The Master said, ‘The giving place to a visitor at every stage of his advancing (from the entrance gate), according to the rules for visitors; and the repetition of the ceremonies, according to the mourning rites, in an ever-increasing distance from the apartment of the corpse; the washing of the corpse over the pit in the centre of the open court ; the putting the rice into the mouth under the window; the slighter dressing of the corpse inside the door of the apartment; the greater dressing at the top of the steps on the east; the coffining in the place for guests; the sacrifice on taking the road (with the coffin) in the courtyard ; and the interment in the grave :—these were intended to teach the people how the element of distance enters into the
» The best liquor was in the lowest place.
294 THE Lf xf. BK. XXVII.
usages. Under the Yin dynasty they condoled with the mourners at the grave; they do so under K Au in the house :—showing the people that they should not neglect the custom.’
294 THE Lf xf. BK. XXVII.
usages. Under the Yin dynasty they condoled with the mourners at the grave; they do so under K Au in the house :—showing the people that they should not neglect the custom.’
The Master said, ‘(These services in connexion with) death are the last duties which the people have to pay (to their departed). I follow Adu in them. They were intended to serve as guards to the people (to keep them from error). Among the princes, however, there still were those who did not attend the burials of other princes, and take part in them!’
29. The Master said, ‘The going up to the hall by the steps for the guests, and receiving the condolences sent to him in the guests’ place, are designed to teach the filial to continue their filial duty even to the dead.
‘ Until the mourning rites are finished, a son is not styled “ Ruler :”—showing the people that there ought to be no contention (between father and son). Hence in the Adun KAid of LA, recording deaths in Bin, it is said, “(Li Kho) killed Hst-£41, the son of his ruler, and his ruler A’4o?:’—a barrier was thus raised to prevent the people (from doing such deeds), And yet there were sons who still murdered their fathers.’
30. The Master said, ‘ Filial duty may be transferred to the service of the ruler, and brotherly sub-
1 It is not easy to determine the meaning of the text in this sentence. Chinese writers differ about it among themselves, The whole paragraph, indeed, is confused; and the second ‘ The Master said’ should probably form a paragraph by itself.
1 This forms two entries in the Aun AAid, under the ninth and tenth years of duke Hsf. The first notice is according to the rule about a son of a.feudal prince being still only called ‘Son’ till the mourning for his father was completed, and the second is contrary to it. The concluding remark is also away from the point.
BK, XXVII. FANG xt, 295
mission to the service of elders :—showing the people that they ought not to be double-minded. Hence a superior man, while his ruler is alive, should not take counsel about taking office (in another state). It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’
‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler).
It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’
‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler).
‘While his parents are alive, a son should not dare to consider his wealth as his own, nor to hold any of it as for his own private use :—showing the people how they should look on the relation between high and low. Hence the son of Heaven cannot be received with the ceremonies of a guest anywhere within the four seas, and no one can presume to be his host. Hence, also, when a ruler goes to a minister’s (mansion) he goes up to the hall by the (host’s) steps on the east and proceeds to the place (of honour) in the hall: showing the people that they should not dare to consider their houses their own.
‘While his parents are alive, the gifts presented to a son should not extend to a carriage and its team :— showing the people that they should not dare to monopolise (any honours).
‘ All these usages were intended to keep the people from transgressing their proper bounds ; and yet there are those who forget their parents, and are doubleminded to their ruler.’
31. The Master said, ‘The ceremony takes place before the silks (offered in connexion with it) are
1 The translation here is according to a view appended by the Khien-lung editors to the usual notes on the sentence,
296 THE Li xf. BK. XXYiI.
presented :—this is intended to teach the people to make the doing of their duties the first thing, and their salaries an after consideration. If money be sought first and the usages of propriety last, then the people will be set on gain: if the mere feeling be acted on, without any expressions (of courtesy and deference), there will be contentions among the people. Hence the superior man, when presents are brought to him, if he cannot see him who offers them, does not look at the presents, It is said in the YI, “ He reaps without having ploughed that he may reap; he gathers the produce of the third year’s field without having cultivated them the first year ;— there will be evil.” In this way it is sought to guard the people, and yet there are of them who value their emoluments and set little store by their practice.’
32. The Master said, ‘The superior man does not take all the profit that he might do, but leaves some for the people. It is said in the Book of Poetry (II, vi, ode 8, 3),
“ There shall be handfuls left on the ground, And ears here and there left untouched ;— For the benefit of the widow.”
‘Hence, when a superior man is in office (and enjoys its emoluments), he does not go in for farming; if he hunts, he does not (also) fish; he eats the (fruits of the) season, and is not eager for delicacies ; if a Great officer, he does not sit on sheepskins ; if a lower officer, he does not sit on dogskins. It is said in the Book of Poetry (I, iii, ode 10, 1),
It is said in the Book of Poetry (I, iii, ode 10, 1),
1 See the symbolism of line 2, of the 2gth Hexagram, vol. xvi, pp. 110, 11. The last character here is not in the Yi, and a different moral seems to be drawn from the whole.
BK. XXVII, PANG ki.
“When we gather the mustard-plant and earthmelons, We do not reject them because of their roots. While I do nothing contrary to my good name, I should live with you till our death.”
In this way it was intended to guard the people against loving wrong ; and still some forget righteousness and struggle for gain, even to their own ruin.’ 33. The Master said, ‘The ceremonial usages ° serve as dykes to the people against bad excesses — (to which they are prone). They display the separation which should be maintained (between the sexes), that there may be no occasion for suspicion, and the relations of the people be well defined. It is said in , the Book of Poetry (I, viii, ode vi, 3, 4),
“ How do we proceed in hewing an axe-handle ? Without another axe it cannot be done. _ How do we proceed in taking a wife ? Without a go-between it cannot be done. How do we proceed in planting hemp ? The acres must be dressed length-wise and crosswise. How do we proceed in taking a wife ? Announcement must first be made to our parents.”
In this way it was intended to guard the people | (against doing wrong), and still there are some (women) among them, who offer themselves (to the male)’
34. The Master said, ‘A man in taking a wife does not take one of the same surname with himself :—to show broadly the distinction (to be maintained between man and wife). Hence, when a man is buying a concubine, if he do not know her surname,
298 THE tf xf. BK, XXVII.
he consults the tortoise-shell about it. In this way it was intended to preserve the people (from going wrong in the matter); and yet the Khun KAid of Lf still suppresses the surname of duke K4o’s wife, simply saying “W4,” and the record of her death is “Mang (the elder) 3ze died?.”’
35. The Master said, ‘According to the rules, male and female do not give the cup to one another, excepting at sacrifice. This was intended to guard the people against (undue freedom of intercourse); and yet the marquis of Yang killed the marquis of M4, and stole away his wife. Therefore the presence of the wife at the grand entertainments was disallowed.’
36. The Master said, ‘With the son of a widow one does not have interviews :—this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion). Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door. This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.’
Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door. This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.’
37. The Master said, ‘The love of virtue should be like the love of beauty (from an inward constraint). Princes of states should not be like fishers for beauty
1 The latter entry is found in the KAun XAif, under the twelfth year of duke Ai. The lady’s surname is not found in that Xing at all; and Confucius himself probably suppressed it. Compare what is said in the Analects, VII, 30, where the sage, on the same subject, does not appear to more advantage than he does here.
* Who these princes were, or what were the circumstances of the case, is not known.
BK. XXVII. FANG i. 299
(in the families) below them. Hence the superior man keeps aloof from beauty, in order to constitute a rule for the people. Thus male and female, in giving and receiving, do not allow their hands to touch; in driving his wife in a carriage, a husband advances his left hand; when a young aunt, a sister, or a daughter has been married, and returns (to her father’s house), no male can sit on the same mat with her; a widow should not wail at night; when a wife is ill, in asking for her, the nature of her illness should not be mentioned :—in this way it was sought to keep the people (from irregular connexions) ; and yet there are those who become licentious, and introduce disorder and confusion among their kindred.’ 38. The Master said, ‘According to the rules of marriage, the son-in-law should go in person to meet the bride. When he is introduced to her father and mother, they bring her forward, and give her to him’ :—being afraid things should go contrary to what is right. In this way a dyke is raised in the interest of the people; and yet there are cases in which the wife will not go (to her husband’s)?,’
' “Warning her, at the same time, to see that she reverenced her husband.’
* We should rather say here—‘in which the bride will not go to the bridegroom’s.’ The commentators do not give instances in point from the records of Chinese history. Perhaps the Master merely meant to say that there were cases in which the bride did not go to her new home in the spirit of reverence and obedience enjoined upon her.
BOOK XXVIII. KUNG YUNG
OR
THE STATE OF EQUILIBRIUM AND HARMONY’.
Section I.
1. What Heaven has conferred is called the Nature. An accordance with this nature is called the Path of Duty; the regulation of this path is called the System of Instruction.
2. The path should not be left for an instant ; if it could be left, it would not be the path.
3. On this account the superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive.