Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 1 Four religious acts are here mentioned, in connexion with which the offerings to spiritual Beings were presented. What I have called ‘various sacrifices’ is in Chinese Kf sze. WA Khang says: ‘Xi means sacrificial offerings to the spirit (or spirits) of Earth, and sze those to the spirits of Heaven. Offerings to the manes of men are also covered by them when they are used together.’ 2 We know that the parrot and some other birds can be taught to speak; but Ido not know that any animal has been taught to enunciate words even as these birds do. Williams (Dict. p. 809) thinks that the shang shang mentioned here may be the rhinopithecus Roxellana of P. David, found in Sze-A/tian ; but we have no account of it in Chinese works, so far as I know, that is not evidently fabulous. SECT. I, PT. I. KHU Li. 65 their possession of them, to make a distinction between themselves and brutes. 6. 23. In the highest antiquity they prized (simply conferring) good ; in the time next to this, giving and repaying was the thing attended to’. And what the rules of propriety value is that reciprocity. If I give a gift and nothing comes in return, that is contrary to propriety; if the thing comes to me, and I give nothing in return, that also is contrary to propriety. 24. If a man observe the rules of propriety, he is in a condition of security ; if he do not, he is in one of danger. Hence there is the saying, ‘The rules of propriety should by no means be left unlearned.’ 25. Propriety is seen in humbling one’s self and giving honour to others. Even porters and pedlers are sure to display this giving honour (in some cases) ; how much more should the rich and noble do so (in all)! 26. When the rich and noble know to love propriety, they do not become proud nor dissolute. When the poor and mean know to love propriety, their minds do not become cowardly. 7, 27. When one is ten years old, we call hima boy ; he goes (out) to school. When he is twenty, we call hima youth; he is capped. When he is thirty, we say, ‘He is at his maturity;’ he has a wife, When 1 Compare with this paragraph the state of ‘the highest antiquity’ described in the T&4o Teh King, chapters 18, 19, et al. 2 When it is said that at thirty a man has a wife, the meaning must be that he ought not to reach that age without being married. Early marriages were the rule in ancient China, as they are now. Confucius was married when barely twenty. In the same way we are to understand the being in office at forty. A man might take office at thirty; if he reached forty before he did so, there was something wrong in himself or others. (27) F 66 THE Lf xt. BK. I.
2Confucius was married when barely twenty. In the same way we are to understand the being in office at forty. A man might take office at thirty; if he reached forty before he did so, there was something wrong in himself or others. (27) F 66 THE Lf xt. BK. I. he is forty, we say, ‘ He is in his vigour;’ he is employed in office. When he is fifty, we say, ‘He is getting grey;’ he can discharge all the duties of an officer. When he is sixty, we say, ‘ He is getting old;’ he gives directions and instructions. When he is seventy, we say, ‘He is old;’ he delegates his duties to others. At eighty or ninety, we say of him, ‘He is very old.’ When he is seven, we say that he is an object of pitying love. Such a child and one who is very old, though they may be chargeable with crime, are not subjected to punishment. Ata hundred, he is called a centenarian, and has to be fed. 28. A great officer, when he is seventy, should resign (his charge of) affairs. 29. If he be not allowed to resign, there must be given hima stool and staff. When travelling on service, he must have the attendance of his wife'; and when going to any other state, he will ride in an easy carriage*. 30. (In another state) he will style himself ‘the old man;’ in his own state, he will call himself by his name. 31. When from another they ask (about his state), he must tell them of its (old) institutions’. 1 Perhaps we should translate here in the plural—‘ his women,’ which would include his wife. * An ‘easy carriage’ was small. Its occupant sat in it, and did not stand. * It is supposed here that the foreign envoys first question the ruler, who then calls in the help of the aged minister. SECT. I, PT. IL. RHU uf. 67 Part II. 1. 1. In going to take counsel with an elder, one must carry a stool and a staff with him (for the elder’s use). When the elder asks a question, to reply without acknowledging one’s incompetency and (trying to) decline answering, is contrary to propriety’. 2.2. For all sons it is the rule :—in winter, to warm (the bed for their parents), and to cool it in summer; in the evening, to adjust everything (for their repose), and to inquire (about their health) in the morning ; and, when with their companions, not to quarrel. 3. 3. Whenever a son, having received the three (first) gifts (of the ruler), declines (to use) the carriage and horses, the people of the hamlets and smaller districts, and of the larger districts and neighbourhoods, will proclaim him filial; his brothers and relatives, both by consanguinity and affinity, will proclaim him Part II enters more into detail about the rules of Propriety. It has been divided into seven chapters, containing in all thirty-two paragraphs.
3It has been divided into seven chapters, containing in all thirty-two paragraphs. Ch. 1. 1, speaks of a junior consulting an elder. 2. 2, describes services due from all sons to their parents. 3. 3, shows a filial son when raised to higher rank than his father. 4. 4-16, contains rules for a son in various circumstances, especially with reference to his father. 5. 17-26, gives the rules for younger men in their intercourse with their teachers and elders generally, and in various cases. 6. 27, is the rule for an officer in entering the gate of his ruler or coming out by it. 7. 28-32, deals with a host and visitor, and ceremonious visiting and intercourse generally. * The reply of Tsing Shan to Confucius, as related in vol. iii, Pp. 465, 466, is commonly introduced in illustration of this second sentence. F 2 68 THE Li xt. BK. I. loving ; his friends who are fellow-officers will proclaim him virtuous; and his friends who are his associates will proclaim him true’. 4. 4. When he sees an intimate friend of his father, not to presume to go forward to him without being told to do so; nor toretire without being told; nor to address him without being questioned :—this is the conduct of a filial son. 5. A son, when he is going abroad, must inform (his parents where he is going); when he returns, he must present himself before them. Where he travels must be in some fixed (region); what he engages in must be some (reputable) occupation. 6. In ordinary conversation (with his parents), he does not use the term ‘old’ (with reference to them). 7. He should serve one twice as old as himself as he serves his father, one ten years older than himself as an elder brother; with one five years older he should walk shoulder to shoulder, but (a little) behind him. 8. When five are sitting together, the eldest must have a different mat (by himself)*. 9. A son should not occupy the south-west corner of the apartment, nor sit in the 1 The gifts of distinction, conferred by the sovereign on officers, ministers, and feudal princes, were nine in all; and the enumerations of them are not always the same. The three intended here are the appointment to office, or rank; the robes belonging to it; and the chariot and horses. We must suppose that the rank placed the son higher than the father in social position, and that he declines the third gift from humility,—not to parade himself as superior to his father and others in his circle. ® Some understand the rule to be that the son is not to speak of himself as old; but the meaning in the translation is the more approved. * Four men were the proper complement for a mat; the eldest of the five therefore was Lonoured with another mat for himself. SECT. I. PT. II. xxv ui. 69
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.
1But 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 1 Four religious acts are here mentioned, in connexion with which the offerings to spiritual Beings were presented. What I have called ‘various sacrifices’ is in Chinese Kf sze. WA Khang says: ‘Xi means sacrificial offerings to the spirit (or spirits) of Earth, and sze those to the spirits of Heaven. Offerings to the manes of men are also covered by them when they are used together.’ 2 We know that the parrot and some other birds can be taught to speak; but Ido not know that any animal has been taught to enunciate words even as these birds do. Williams (Dict. p. 809) thinks that the shang shang mentioned here may be the rhinopithecus Roxellana of P. David, found in Sze-A/tian ; but we have no account of it in Chinese works, so far as I know, that is not evidently fabulous. SECT. I, PT. I. KHU Li. 65 their possession of them, to make a distinction between themselves and brutes. 6. 23. In the highest antiquity they prized (simply conferring) good ; in the time next to this, giving and repaying was the thing attended to’. And what the rules of propriety value is that reciprocity. If I give a gift and nothing comes in return, that is contrary to propriety; if the thing comes to me, and I give nothing in return, that also is contrary to propriety. 24. If a man observe the rules of propriety, he is in a condition of security ; if he do not, he is in one of danger. Hence there is the saying, ‘The rules of propriety should by no means be left unlearned.’ 25. Propriety is seen in humbling one’s self and giving honour to others. Even porters and pedlers are sure to display this giving honour (in some cases) ; how much more should the rich and noble do so (in all)! 26. When the rich and noble know to love propriety, they do not become proud nor dissolute. When the poor and mean know to love propriety, their minds do not become cowardly. 7, 27. When one is ten years old, we call hima boy ; he goes (out) to school. When he is twenty, we call hima youth; he is capped. When he is thirty, we say, ‘He is at his maturity;’ he has a wife, When 1 Compare with this paragraph the state of ‘the highest antiquity’ described in the T&4o Teh King, chapters 18, 19, et al. 2 When it is said that at thirty a man has a wife, the meaning must be that he ought not to reach that age without being married. Early marriages were the rule in ancient China, as they are now. Confucius was married when barely twenty. In the same way we are to understand the being in office at forty. A man might take office at thirty; if he reached forty before he did so, there was something wrong in himself or others. (27) F 66 THE Lf xt. BK. I.
2Confucius was married when barely twenty. In the same way we are to understand the being in office at forty. A man might take office at thirty; if he reached forty before he did so, there was something wrong in himself or others. (27) F 66 THE Lf xt. BK. I. he is forty, we say, ‘ He is in his vigour;’ he is employed in office. When he is fifty, we say, ‘He is getting grey;’ he can discharge all the duties of an officer. When he is sixty, we say, ‘ He is getting old;’ he gives directions and instructions. When he is seventy, we say, ‘He is old;’ he delegates his duties to others. At eighty or ninety, we say of him, ‘He is very old.’ When he is seven, we say that he is an object of pitying love. Such a child and one who is very old, though they may be chargeable with crime, are not subjected to punishment. Ata hundred, he is called a centenarian, and has to be fed. 28. A great officer, when he is seventy, should resign (his charge of) affairs. 29. If he be not allowed to resign, there must be given hima stool and staff. When travelling on service, he must have the attendance of his wife'; and when going to any other state, he will ride in an easy carriage*. 30. (In another state) he will style himself ‘the old man;’ in his own state, he will call himself by his name. 31. When from another they ask (about his state), he must tell them of its (old) institutions’. 1 Perhaps we should translate here in the plural—‘ his women,’ which would include his wife. * An ‘easy carriage’ was small. Its occupant sat in it, and did not stand. * It is supposed here that the foreign envoys first question the ruler, who then calls in the help of the aged minister. SECT. I, PT. IL. RHU uf. 67 Part II. 1. 1. In going to take counsel with an elder, one must carry a stool and a staff with him (for the elder’s use). When the elder asks a question, to reply without acknowledging one’s incompetency and (trying to) decline answering, is contrary to propriety’. 2.2. For all sons it is the rule :—in winter, to warm (the bed for their parents), and to cool it in summer; in the evening, to adjust everything (for their repose), and to inquire (about their health) in the morning ; and, when with their companions, not to quarrel. 3. 3. Whenever a son, having received the three (first) gifts (of the ruler), declines (to use) the carriage and horses, the people of the hamlets and smaller districts, and of the larger districts and neighbourhoods, will proclaim him filial; his brothers and relatives, both by consanguinity and affinity, will proclaim him Part II enters more into detail about the rules of Propriety. It has been divided into seven chapters, containing in all thirty-two paragraphs.
3It has been divided into seven chapters, containing in all thirty-two paragraphs. Ch. 1. 1, speaks of a junior consulting an elder. 2. 2, describes services due from all sons to their parents. 3. 3, shows a filial son when raised to higher rank than his father. 4. 4-16, contains rules for a son in various circumstances, especially with reference to his father. 5. 17-26, gives the rules for younger men in their intercourse with their teachers and elders generally, and in various cases. 6. 27, is the rule for an officer in entering the gate of his ruler or coming out by it. 7. 28-32, deals with a host and visitor, and ceremonious visiting and intercourse generally. * The reply of Tsing Shan to Confucius, as related in vol. iii, Pp. 465, 466, is commonly introduced in illustration of this second sentence. F 2 68 THE Li xt. BK. I. loving ; his friends who are fellow-officers will proclaim him virtuous; and his friends who are his associates will proclaim him true’. 4. 4. When he sees an intimate friend of his father, not to presume to go forward to him without being told to do so; nor toretire without being told; nor to address him without being questioned :—this is the conduct of a filial son. 5. A son, when he is going abroad, must inform (his parents where he is going); when he returns, he must present himself before them. Where he travels must be in some fixed (region); what he engages in must be some (reputable) occupation. 6. In ordinary conversation (with his parents), he does not use the term ‘old’ (with reference to them). 7. He should serve one twice as old as himself as he serves his father, one ten years older than himself as an elder brother; with one five years older he should walk shoulder to shoulder, but (a little) behind him. 8. When five are sitting together, the eldest must have a different mat (by himself)*. 9. A son should not occupy the south-west corner of the apartment, nor sit in the 1 The gifts of distinction, conferred by the sovereign on officers, ministers, and feudal princes, were nine in all; and the enumerations of them are not always the same. The three intended here are the appointment to office, or rank; the robes belonging to it; and the chariot and horses. We must suppose that the rank placed the son higher than the father in social position, and that he declines the third gift from humility,—not to parade himself as superior to his father and others in his circle. ® Some understand the rule to be that the son is not to speak of himself as old; but the meaning in the translation is the more approved. * Four men were the proper complement for a mat; the eldest of the five therefore was Lonoured with another mat for himself. SECT. I. PT. II. xxv ui. 69
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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