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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We try in vain to discover why the compiler inserted it here. BOOK VII. THE Li YUN OR CEREMONIAL USAGES; THEIR ORIGIN, DEVELOP- MENT, AND INTENTION’. Section I. 1. Formerly Kung-nt was present as one of the guests at the 4 sacrifice? ; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations?, looking sad and sighing. What made him sigh was the state of Li*. Yen Yen was by his side, and said to him, ‘ Master, what are you sighing about?’ Confucius replied, ‘I never saw the practice of the Grand course®, and the eminent men of the three dynasties*; but I have my object (in harmony with theirs). 2. ‘When the Grand course was pursued, a public and common spirit ruled all under the sky; they See the introduction, pages 23, 24. * Offered in the end of the year, in thanksgiving for all the crops that had been reaped. See in Book IX, ii, paragraphs 9, 10. * The gateway where illustrated copies of the laws and punishments were suspended. It belonged of right only to the royal palace, but it was among the things which L@ had usurped, or was privileged to use. * As usurping royal rites, and in disorder. ® This sounds T4oistic. It is explained of the time of the five Tfs. * The founders of the Hsia, Shang, and Au, and their great ministers. SECT. 1. THE Li YUN. 365 chose? men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification? (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage’. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and 1 «They chose;’ who are intended by the ‘they?’ Shall we find them in the ‘all under the sky’ of the preceding clause? Callery has :—‘ Sous le grand régne de la vertu, l’empire était la chose publique. On choisissait pour le gouverneur les hommes éminents,’ &c. Khung Ying-t4 explains the clause by ‘They made no hereditary princes.’ Perhaps it would be well to translate passively,—‘ Men of virtue and ability were chosen (to govern).’ The writer has before him the T4oistic period of the primitive simplicity, when there was no necessity for organised government as in after ages.
2* It is rather difficult to construe and translate these two sentences, Callery gives for them, not very successfully :—‘ Quant aux objets matériels, ceux qu’on n’aimait pas, on les abandonnait (aux personnes qui en avaient besoin), sans les mettre en réserve pour soi. Les choses dont on était capable, on regardait comme fort mauvais de ne pas les faire, lors méme que ce n’était pas pour soi.’ 366 THE Li xf. BK. VII. rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union. 3. ‘Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen) ; adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Thang, Wan and Wd, king Aang, and the duke of Au obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and SECT. I. THE Li YUN. 367 the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity '’ 4. Yen Yen again asked, ‘Are the rules of Propriety indeed of such urgent importance ?’ Confucius said, ‘It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry, “Look at a rat—how small its limbs and fine! Then mark the course that scorns the proper line. Propriety’s neglect may well provoke Awish the man would quickly court death’s stroke?.”
3It is said in the Book of Poetry, “Look at a rat—how small its limbs and fine! Then mark the course that scorns the proper line. Propriety’s neglect may well provoke Awish the man would quickly court death’s stroke?.” Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct. condition.’ 5. Yen Yen again asked, ‘ May I be allowed to hear, Master, the full account that you would give of 1 The TAoism in this and the preceding paragraph is evident, and we need not be surprised that Wang of Shih-liang should say that they ought not to be ascribed to Confucius. The Ahien-lung editors try to weaken the force of his judgment by a theory of misplaced tablets and spurious additions to the text. * The Shih, I, iv, 8; metrical version, page 99. 368 THE Li Kf. BE. VIL. these rules?’ Confucius said, ‘I wished to see the ways of Hsia, and for that purpose went to KAt. But it was not able to attest my words, though I found there “The seasons of Hsia.” I wished to see the ways of Yin, and for that purpose went to Sung. But it was not able to attest my words, though I found there “The Khwan Xhien.” In this way I got to see the meanings in the Khwan Xh&ien, and the different steps in the seasons of Hsia}. 6. ‘At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork?; they excavated the ground in the form of a jar, and scooped the water from it with their two hands ; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. 7. ‘(By-and-by)’, when one died, they went upon 1 Compare with this paragraph the ninth in the third Book of the Analects. In that Confucius tells of his visits to X21 and Sung; but says nothing of his finding any book or fragment of a book in either, dwelling instead on the insufficiency of their records. ‘ The seasons of Hsia,’ which it is said here ‘he got in KAt,’ is supposed to be the ‘small calendar of Hsia,’ preserved by the Greater TAi, and ‘the Khwin Kien’ to have been the ‘Kwei 3hang Yf,’ attributed by many to the Shang dynasty. But all this is very uncertain. * In an unartificial manner, we are told, ‘by placing them on heated stones.’ It is only the last sentence of the paragraph which makes us think that the previous parts have anything to do with sacrifice or religion. > Khung Ying-t4 thinks that this describes the practices of the period of ‘the five Tis.’ The north is the quarter of darkness and decay, the south that of brightness and life. ‘The paragraph SECT. I. THE Lf YUN. 369
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.
1We try in vain to discover why the compiler inserted it here. BOOK VII. THE Li YUN OR CEREMONIAL USAGES; THEIR ORIGIN, DEVELOP- MENT, AND INTENTION’. Section I. 1. Formerly Kung-nt was present as one of the guests at the 4 sacrifice? ; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations?, looking sad and sighing. What made him sigh was the state of Li*. Yen Yen was by his side, and said to him, ‘ Master, what are you sighing about?’ Confucius replied, ‘I never saw the practice of the Grand course®, and the eminent men of the three dynasties*; but I have my object (in harmony with theirs). 2. ‘When the Grand course was pursued, a public and common spirit ruled all under the sky; they See the introduction, pages 23, 24. * Offered in the end of the year, in thanksgiving for all the crops that had been reaped. See in Book IX, ii, paragraphs 9, 10. * The gateway where illustrated copies of the laws and punishments were suspended. It belonged of right only to the royal palace, but it was among the things which L@ had usurped, or was privileged to use. * As usurping royal rites, and in disorder. ® This sounds T4oistic. It is explained of the time of the five Tfs. * The founders of the Hsia, Shang, and Au, and their great ministers. SECT. 1. THE Li YUN. 365 chose? men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification? (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage’. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and 1 «They chose;’ who are intended by the ‘they?’ Shall we find them in the ‘all under the sky’ of the preceding clause? Callery has :—‘ Sous le grand régne de la vertu, l’empire était la chose publique. On choisissait pour le gouverneur les hommes éminents,’ &c. Khung Ying-t4 explains the clause by ‘They made no hereditary princes.’ Perhaps it would be well to translate passively,—‘ Men of virtue and ability were chosen (to govern).’ The writer has before him the T4oistic period of the primitive simplicity, when there was no necessity for organised government as in after ages.
2* It is rather difficult to construe and translate these two sentences, Callery gives for them, not very successfully :—‘ Quant aux objets matériels, ceux qu’on n’aimait pas, on les abandonnait (aux personnes qui en avaient besoin), sans les mettre en réserve pour soi. Les choses dont on était capable, on regardait comme fort mauvais de ne pas les faire, lors méme que ce n’était pas pour soi.’ 366 THE Li xf. BK. VII. rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union. 3. ‘Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen) ; adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Thang, Wan and Wd, king Aang, and the duke of Au obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and SECT. I. THE Li YUN. 367 the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity '’ 4. Yen Yen again asked, ‘Are the rules of Propriety indeed of such urgent importance ?’ Confucius said, ‘It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry, “Look at a rat—how small its limbs and fine! Then mark the course that scorns the proper line. Propriety’s neglect may well provoke Awish the man would quickly court death’s stroke?.”
3It is said in the Book of Poetry, “Look at a rat—how small its limbs and fine! Then mark the course that scorns the proper line. Propriety’s neglect may well provoke Awish the man would quickly court death’s stroke?.” Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct. condition.’ 5. Yen Yen again asked, ‘ May I be allowed to hear, Master, the full account that you would give of 1 The TAoism in this and the preceding paragraph is evident, and we need not be surprised that Wang of Shih-liang should say that they ought not to be ascribed to Confucius. The Ahien-lung editors try to weaken the force of his judgment by a theory of misplaced tablets and spurious additions to the text. * The Shih, I, iv, 8; metrical version, page 99. 368 THE Li Kf. BE. VIL. these rules?’ Confucius said, ‘I wished to see the ways of Hsia, and for that purpose went to KAt. But it was not able to attest my words, though I found there “The seasons of Hsia.” I wished to see the ways of Yin, and for that purpose went to Sung. But it was not able to attest my words, though I found there “The Khwan Xhien.” In this way I got to see the meanings in the Khwan Xh&ien, and the different steps in the seasons of Hsia}. 6. ‘At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork?; they excavated the ground in the form of a jar, and scooped the water from it with their two hands ; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. 7. ‘(By-and-by)’, when one died, they went upon 1 Compare with this paragraph the ninth in the third Book of the Analects. In that Confucius tells of his visits to X21 and Sung; but says nothing of his finding any book or fragment of a book in either, dwelling instead on the insufficiency of their records. ‘ The seasons of Hsia,’ which it is said here ‘he got in KAt,’ is supposed to be the ‘small calendar of Hsia,’ preserved by the Greater TAi, and ‘the Khwin Kien’ to have been the ‘Kwei 3hang Yf,’ attributed by many to the Shang dynasty. But all this is very uncertain. * In an unartificial manner, we are told, ‘by placing them on heated stones.’ It is only the last sentence of the paragraph which makes us think that the previous parts have anything to do with sacrifice or religion. > Khung Ying-t4 thinks that this describes the practices of the period of ‘the five Tis.’ The north is the quarter of darkness and decay, the south that of brightness and life. ‘The paragraph SECT. I. THE Lf YUN. 369
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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