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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It may have been so, but we should not thereby be impressed with a high idea of the skill or judgment with which Shang executed his work. Book XLVI. Sanc FO SZE AIH. This Book, with which the collection of the Li AK? concludes, is an attempt to explain the usages of the mourning rites, and especially of the dress, wherein they agree, and wherein they differ, by referring them to the four constituents of man’s nature,—love, righteousness, the sentiment of propriety, and knowledge, in harmony with the operations of heaven and earthin the course of nature. We do not know who was the author of it, but the KAien-lung editors contend that it could not have been in the original compilation of the Smaller Tai, and owes its place in the collection to Kang Hsiian. The greater part of it is found in the thirty-ninth, or last but one’, of the Books still current as the Li of the Greater Tai; and another part in the ‘ Narratives of the School,’ the third article in the sixth chapter of that collection’, the compilation of which in its present form is attributed to Wang So in the first half of our third century. But this second fragment must have existed previously, else Kang ‘AS siz. "As cin #- 60 THE Li xt. CH. m1. himself could not have seen it. The argument of those editors, therefore, that some scholar, later than the Smaller Tai, must have incorporated it with what we find in the Greater T4i, adding a beginning and ending of his own, so as to form a Book like one of those of Tai Shang, and that Kang thought it worth his while to preserve it as the last portion of Shang’s collection,—this argument is inconclusive. The fragment may originally have formed part of Tai Teh’s thirty-ninth Book or of some other, and the whole of this Book have been arranged, as we now have it by Shang himself, working, as he is reported to have done, on the compilation or digest of his cousin. However this be, the views in the Book are certainly ingenious and deserve to be read with care. A few lines in Callery’s work are sufficient to translate all of the Book which is admitted into the expurgated editions. THE Li &i. A COLLECTION OF TREATISES ON THE RULES OF PROPRIETY OR CEREMONIAL USAGES. BOOK I. KAU Lt. SUMMARY OF THE RULES OF PROPRIETY. Section I. Parr I. Ch. 1.1. The Summary of the Rules of Propriety says:—Always and in everything let there be reverence ; with the deportment grave as when On the names of the whole work and of this book, see the Introduction, pp, 9-12 and 15-17. Part I is occupied with general principles and statements about Propriety rather than with the detail of particular rules. It may be divided into seven chapters, containing in all thirty-one paragraphs.
2Part I is occupied with general principles and statements about Propriety rather than with the detail of particular rules. It may be divided into seven chapters, containing in all thirty-one paragraphs. Ch. 1. 1, tells how reverence and gravity, with careful speech, are essential in Propriety; and shows its importance to a community or nation. 2. 2, specifies habits or tendencies incompatible with Propriety. 3. 3-5, gives instances of Propriety in superior men, and directions for certain cases. 4. 6, 7, states the rules for sitting, standing, and a mission to another state. 5. 8-22, sets forth how indispensable Propriety is for the regulation of the individual and society, and that it marks in fact the distinction between men and brutes. 6, 23-26, indicates how the rules, unnecessary in the most ancient times, grew with the progress of society, and were its ornament and security. 7. 27-31, speaks of the different stages of life, as divided into decades from ten years to a hundred; and certain characteristics belonging to them. 62 THE Li xt. BK. I. one is thinking (deeply), and with speech composed and definite. This will make the people tranquil. 2.2. Pride should not be allowed to grow; the desires should not be indulged ; the -will should not be gratified to the full; pleasure should not be carried to excess. 3. 3. Men of talents and virtue can be familiar with others and yet respect them ; can stand in awe of others and yet love them. They love others and yet acknowledge the evil that is in them. They accumulate (wealth) and yet are able to part with it (to help the needy) ; they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so). 4. When you find wealth within your reach, do not (try to) get it by improper means; when you mieet with calamity, do not (try to) escape from it by improper means. Do not seek for victory in small contentions; do not seek for more than your proper share. 5. Do not positively affirm what you have doubts about ; and (when you have no doubts), do not let what you say appear (simply) as your own view. 4.6. If a man be sitting, let him do so as a personator of the deceased’; if he be standing, let him do so (reverently), as in sacrificing. 7. In 1 The text in the second part of this sentence is not easily translated and interpreted. I have followed in my version the view of Xing, XQ Hsi, and the K/ien-lung editors. Callery gives for the whole sentence, ‘Ne donnez pas comme certain ce qui est douteux, mais exposez-le clairement sans arritre-pensée.’ Zottoli’s view of the meaning is probably the same as mine: ‘ Dubius rerum noli praesumere, sed sincerus ne tibi arroges.’ 2 On the personator of the deceased, see vol. iii, pp. 300, 301. According to the ritual of X4u, the representatives of the dead always sat, and bore themselves with the utmost gravity. SECT. I. PT. I. KHU Li. 63
3iii, pp. 300, 301. According to the ritual of X4u, the representatives of the dead always sat, and bore themselves with the utmost gravity. SECT. I. PT. I. KHU Li. 63 (observing) the rules of propriety, what is right (for the time and in the circumstances) should be followed. In discharging a mission (to another state), its customs are to be observed. 5. 8. They are the rules of propriety, that furnish the means of determining (the observances towards) relatives, as near and remote; of settling points which may cause suspicion or doubt; of distinguishing where there should be agreement, and where difference; and of making clear what is right and what is wrong. 9. According to those rules, one should not (seek to) please others in an improper way, nor be lavish of his words. 10. According to them, one does not go beyond the definite measure, nor encroach on or despise others, nor is fond of (presuming) familiarities. 11. To cultivate one’s person and fulfil one’s words is called good conduct. When the conduct is (thus) ordered, and the words are accordant with the (right) course, we have the substance of the rules of propriety. 12. I have heard that it is in accordance with those rules that one should be chosen by others (as their model); I have not heard of his choosing them (to take him as such). I have heard in the same way of (scholars) coming to learn; I have not heard of (the master) going to teach. 13. The course (of duty), virtue, benevolence, and righteousness cannot be fully carried out without the rules of propriety; 14. nor are training and oral lessons for the rectification of manners complete ; 15. nor can the clearing up of quarrels and discriminating in disputes be accomplished; 16. nor can (the duties between) ruler and minister, high and low, father and son, elder brother and younger, be determined; 17. nor can students for office and 64 THE Lf xf. BK. I. (other) learners, in serving their masters, have an attachment for them; 18. nor can majesty and dignity be shown in assigning the different places at court, in the government of the armies, and in discharging the duties of office so as to secure the operation of the laws; 19. nor can there be the (proper) sincerity and gravity in presenting the offerings to spiritual Beings on occasions of supplication, thanksgiving, and the various sacrifices’. 20. Therefore the superior man is respectful and reverent, assiduous in his duties and not going beyond them, retiring and yielding ;—thus illustrating (the principle of) propriety. 21. The parrot can speak, and yet is nothing more than a bird; the ape can speak, and yet is nothing more than a beast?, Here now is a man who observes no rules of propriety; is not his heart that of a beast? But if (men were as) beasts, and without (the principle of) propriety, father and son might have the same mate. 22. Therefore, when the sages arose, they framed the rules of propriety in order to teach men, and cause them, by
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.
1It may have been so, but we should not thereby be impressed with a high idea of the skill or judgment with which Shang executed his work. Book XLVI. Sanc FO SZE AIH. This Book, with which the collection of the Li AK? concludes, is an attempt to explain the usages of the mourning rites, and especially of the dress, wherein they agree, and wherein they differ, by referring them to the four constituents of man’s nature,—love, righteousness, the sentiment of propriety, and knowledge, in harmony with the operations of heaven and earthin the course of nature. We do not know who was the author of it, but the KAien-lung editors contend that it could not have been in the original compilation of the Smaller Tai, and owes its place in the collection to Kang Hsiian. The greater part of it is found in the thirty-ninth, or last but one’, of the Books still current as the Li of the Greater Tai; and another part in the ‘ Narratives of the School,’ the third article in the sixth chapter of that collection’, the compilation of which in its present form is attributed to Wang So in the first half of our third century. But this second fragment must have existed previously, else Kang ‘AS siz. "As cin #- 60 THE Li xt. CH. m1. himself could not have seen it. The argument of those editors, therefore, that some scholar, later than the Smaller Tai, must have incorporated it with what we find in the Greater T4i, adding a beginning and ending of his own, so as to form a Book like one of those of Tai Shang, and that Kang thought it worth his while to preserve it as the last portion of Shang’s collection,—this argument is inconclusive. The fragment may originally have formed part of Tai Teh’s thirty-ninth Book or of some other, and the whole of this Book have been arranged, as we now have it by Shang himself, working, as he is reported to have done, on the compilation or digest of his cousin. However this be, the views in the Book are certainly ingenious and deserve to be read with care. A few lines in Callery’s work are sufficient to translate all of the Book which is admitted into the expurgated editions. THE Li &i. A COLLECTION OF TREATISES ON THE RULES OF PROPRIETY OR CEREMONIAL USAGES. BOOK I. KAU Lt. SUMMARY OF THE RULES OF PROPRIETY. Section I. Parr I. Ch. 1.1. The Summary of the Rules of Propriety says:—Always and in everything let there be reverence ; with the deportment grave as when On the names of the whole work and of this book, see the Introduction, pp, 9-12 and 15-17. Part I is occupied with general principles and statements about Propriety rather than with the detail of particular rules. It may be divided into seven chapters, containing in all thirty-one paragraphs.
2Part I is occupied with general principles and statements about Propriety rather than with the detail of particular rules. It may be divided into seven chapters, containing in all thirty-one paragraphs. Ch. 1. 1, tells how reverence and gravity, with careful speech, are essential in Propriety; and shows its importance to a community or nation. 2. 2, specifies habits or tendencies incompatible with Propriety. 3. 3-5, gives instances of Propriety in superior men, and directions for certain cases. 4. 6, 7, states the rules for sitting, standing, and a mission to another state. 5. 8-22, sets forth how indispensable Propriety is for the regulation of the individual and society, and that it marks in fact the distinction between men and brutes. 6, 23-26, indicates how the rules, unnecessary in the most ancient times, grew with the progress of society, and were its ornament and security. 7. 27-31, speaks of the different stages of life, as divided into decades from ten years to a hundred; and certain characteristics belonging to them. 62 THE Li xt. BK. I. one is thinking (deeply), and with speech composed and definite. This will make the people tranquil. 2.2. Pride should not be allowed to grow; the desires should not be indulged ; the -will should not be gratified to the full; pleasure should not be carried to excess. 3. 3. Men of talents and virtue can be familiar with others and yet respect them ; can stand in awe of others and yet love them. They love others and yet acknowledge the evil that is in them. They accumulate (wealth) and yet are able to part with it (to help the needy) ; they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so). 4. When you find wealth within your reach, do not (try to) get it by improper means; when you mieet with calamity, do not (try to) escape from it by improper means. Do not seek for victory in small contentions; do not seek for more than your proper share. 5. Do not positively affirm what you have doubts about ; and (when you have no doubts), do not let what you say appear (simply) as your own view. 4.6. If a man be sitting, let him do so as a personator of the deceased’; if he be standing, let him do so (reverently), as in sacrificing. 7. In 1 The text in the second part of this sentence is not easily translated and interpreted. I have followed in my version the view of Xing, XQ Hsi, and the K/ien-lung editors. Callery gives for the whole sentence, ‘Ne donnez pas comme certain ce qui est douteux, mais exposez-le clairement sans arritre-pensée.’ Zottoli’s view of the meaning is probably the same as mine: ‘ Dubius rerum noli praesumere, sed sincerus ne tibi arroges.’ 2 On the personator of the deceased, see vol. iii, pp. 300, 301. According to the ritual of X4u, the representatives of the dead always sat, and bore themselves with the utmost gravity. SECT. I. PT. I. KHU Li. 63
3iii, pp. 300, 301. According to the ritual of X4u, the representatives of the dead always sat, and bore themselves with the utmost gravity. SECT. I. PT. I. KHU Li. 63 (observing) the rules of propriety, what is right (for the time and in the circumstances) should be followed. In discharging a mission (to another state), its customs are to be observed. 5. 8. They are the rules of propriety, that furnish the means of determining (the observances towards) relatives, as near and remote; of settling points which may cause suspicion or doubt; of distinguishing where there should be agreement, and where difference; and of making clear what is right and what is wrong. 9. According to those rules, one should not (seek to) please others in an improper way, nor be lavish of his words. 10. According to them, one does not go beyond the definite measure, nor encroach on or despise others, nor is fond of (presuming) familiarities. 11. To cultivate one’s person and fulfil one’s words is called good conduct. When the conduct is (thus) ordered, and the words are accordant with the (right) course, we have the substance of the rules of propriety. 12. I have heard that it is in accordance with those rules that one should be chosen by others (as their model); I have not heard of his choosing them (to take him as such). I have heard in the same way of (scholars) coming to learn; I have not heard of (the master) going to teach. 13. The course (of duty), virtue, benevolence, and righteousness cannot be fully carried out without the rules of propriety; 14. nor are training and oral lessons for the rectification of manners complete ; 15. nor can the clearing up of quarrels and discriminating in disputes be accomplished; 16. nor can (the duties between) ruler and minister, high and low, father and son, elder brother and younger, be determined; 17. nor can students for office and 64 THE Lf xf. BK. I. (other) learners, in serving their masters, have an attachment for them; 18. nor can majesty and dignity be shown in assigning the different places at court, in the government of the armies, and in discharging the duties of office so as to secure the operation of the laws; 19. nor can there be the (proper) sincerity and gravity in presenting the offerings to spiritual Beings on occasions of supplication, thanksgiving, and the various sacrifices’. 20. Therefore the superior man is respectful and reverent, assiduous in his duties and not going beyond them, retiring and yielding ;—thus illustrating (the principle of) propriety. 21. The parrot can speak, and yet is nothing more than a bird; the ape can speak, and yet is nothing more than a beast?, Here now is a man who observes no rules of propriety; is not his heart that of a beast? But if (men were as) beasts, and without (the principle of) propriety, father and son might have the same mate. 22. Therefore, when the sages arose, they framed the rules of propriety in order to teach men, and cause them, by
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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