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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ces analogies sont quelquefois poussées jusqu’au dernier ridicule ; mais les Chinois ne les trouvent jamais forcées, et semblent faire trés peu de cas de Ja Jogique Européenne, qui ne les admire pas.’ The X/ien-lung editors say on it:—‘ Hsido (Ax) gives the idea of distribution. All the principles under the sky are simply expressive of the mind of the one Heaven. Heaven is everywhere, and its distributions from which we see its ordinations are also everywhere. Khien (#), ‘great and originating,’ contains all the meaning belonging to the name Heaven. Earth (dH) obediently receives the influences of heaven. Consequently, when we see how earth supports all things, we know how the ordination of Heaven has descended on it. Heaven is the author of all things. It produced men, and men go on to produce one another, in succession. From this we see that every man has his ancestor, and know how the ordination of Heaven has descended on the ancestral temple. Hills and streams are also the productions of Heaven, but every one of them is also able to produce other things; and when we see their productiveness, we know that the ordination of Heaven to that effect has descended on them. The productive power of Heaven is distributed in the five elements, and their results, which are most important to men, are exhibited in the five sacrifices of the house, so that we see those results in these, and know that the ordination of Heaven has descended on them. Now the ancestral temples, the hills and streams, and those five altars of the house, are all distributed on the earth, but in reality have their root in Heaven. And so it is that the sages after the pattern of Heaven made their ordinations; and their filial piety and righteousness, and all the duties enjoined by them, effective, though unseen, secure the issues of government,’ 378 THE Lf xi. BK, VII. they find pleasure, he secured the success of the government of the people. 14. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error’.
214. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error’. 15. Hence the ruler is he to whose brightness men look ; he does not seek to brighten men. It is he whom men support; he does not seek to support men. It is he whom men serve; he does not seek to serve men. If the ruler were to seek to brighten men, he would fall into errors. If he were to seek to nourish men, he would be unequal to the task. If he were to seek to serve men, he would be giving up his position. Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so. Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men, (acting contrary to those rules,) would all have to account death a boon, and life an evil. 16. Therefore (the ruler), making use of the wisdom of others, will put away the cunning to which that wisdom might lead him; using their courage, he will (in the same way) put away ' ‘Tf the ruler,’ says Khung Ying-ta, ‘ were to undertake to do all the work of these agencies himself, he would commit many errors. Employing them according to the natural operation of each, the work is easily performed, and without error.’ SECT. 1. THE Lf YUN. 379 passion; and using their benevolence, he will put away covetousness', 17. Therefore, when calamity comes on a state, for the ruler to die for its altars is to be regarded as right; but for a Great officer to die for the ancestral temple is to be regarded as a change (of the duty required from him)?. 18. Therefore when it is said that (the ruler being) a sage can look on all under the sky as one family, and on all in the Middle states as one man, this does not mean that he will do so on premeditation and purpose. He must know men’s feelings, lay open to them what they consider right, show clearly to them what is advantageous, and comprehend what are their calamities. Being so furnished, he is then able to effect the thing. 19. What are the feelings of men? They are joy, anger, sadness, fear, love, disliking, and liking. These seven feelings belong to men without their learning them. What are ‘the things which men consider right ?” Kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that of ' T have here followed the Ahien-lung editors in preference to Kang Khang-AAang and others. The latter consider that the cunning, passion, and covetousness are those of the men whom the ruler employs,—vices generally found along with the good qualities belonging to them.
3The latter consider that the cunning, passion, and covetousness are those of the men whom the ruler employs,—vices generally found along with the good qualities belonging to them. * It is not easy to see the ground of the reprehension of the devotion of a Great officer which is here implied. ‘The care of the state is a trust committed to the ruler by the sovereign,—he should die in maintaining it. An officer has services to discharge, and not trusts to maintain. When the services can no longer be discharged, he may leave them and save himself’ (?). 380 THE Lf xt. BK. VII. the younger ; righteousness on the part of the husband, and submission on that of the wife ; kindness on the part of elders, and deference on that of juniors; with benevolence on the part of the ruler, and loyalty on that of the minister; these ten are the things which men consider to be right. Truthfulness in speech and the cultivation of harmony constitute what are called ‘the things advantageous to men.’ Quarrels, plundering, and murders are ‘the things disastrous to men.’ Hence, when a sage (ruler) would regulate the seven feelings of men, cultivate the ten virtues that are right; promote truthfulness of speech, and the maintenance of harmony ; show his value for kindly consideration and complaisant courtesy; and put away quarrelling and plundering, if he neglect the rules of propriety, how shall he succeed ? 20. The things which men greatly desire are comprehended in meat and drink and sexual pleasure ; those which they greatly dislike are comprehended in death, exile, poverty, and suffering. Thus liking and disliking are the great elements in men’s minds. But men keep them hidden in their minds, where they cannot be fathomed or measured. The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages) ? Section III. 1. Man is (the product of) the attributes of Heaven and Earth, (by) the interaction of the dual SECT. I1t. THE Lf YUN. 381 forces of nature, the union of the animal and intelligent (souls), and the finest subtile matter of the five elements’. 2. Heaven exercises the control of the strong and light force, and hangs out the sunand stars. Earth exercises the control of the dark and weaker force, and gives vent to it in the hills and streams. The five elements are distributed through the four - seasons, and it is by theif harmonious action that the moon is produced, which therefore keeps waxing for fifteen days and waning for fifteen’.
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.
1Ces analogies sont quelquefois poussées jusqu’au dernier ridicule ; mais les Chinois ne les trouvent jamais forcées, et semblent faire trés peu de cas de Ja Jogique Européenne, qui ne les admire pas.’ The X/ien-lung editors say on it:—‘ Hsido (Ax) gives the idea of distribution. All the principles under the sky are simply expressive of the mind of the one Heaven. Heaven is everywhere, and its distributions from which we see its ordinations are also everywhere. Khien (#), ‘great and originating,’ contains all the meaning belonging to the name Heaven. Earth (dH) obediently receives the influences of heaven. Consequently, when we see how earth supports all things, we know how the ordination of Heaven has descended on it. Heaven is the author of all things. It produced men, and men go on to produce one another, in succession. From this we see that every man has his ancestor, and know how the ordination of Heaven has descended on the ancestral temple. Hills and streams are also the productions of Heaven, but every one of them is also able to produce other things; and when we see their productiveness, we know that the ordination of Heaven to that effect has descended on them. The productive power of Heaven is distributed in the five elements, and their results, which are most important to men, are exhibited in the five sacrifices of the house, so that we see those results in these, and know that the ordination of Heaven has descended on them. Now the ancestral temples, the hills and streams, and those five altars of the house, are all distributed on the earth, but in reality have their root in Heaven. And so it is that the sages after the pattern of Heaven made their ordinations; and their filial piety and righteousness, and all the duties enjoined by them, effective, though unseen, secure the issues of government,’ 378 THE Lf xi. BK, VII. they find pleasure, he secured the success of the government of the people. 14. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error’.
214. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error’. 15. Hence the ruler is he to whose brightness men look ; he does not seek to brighten men. It is he whom men support; he does not seek to support men. It is he whom men serve; he does not seek to serve men. If the ruler were to seek to brighten men, he would fall into errors. If he were to seek to nourish men, he would be unequal to the task. If he were to seek to serve men, he would be giving up his position. Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so. Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men, (acting contrary to those rules,) would all have to account death a boon, and life an evil. 16. Therefore (the ruler), making use of the wisdom of others, will put away the cunning to which that wisdom might lead him; using their courage, he will (in the same way) put away ' ‘Tf the ruler,’ says Khung Ying-ta, ‘ were to undertake to do all the work of these agencies himself, he would commit many errors. Employing them according to the natural operation of each, the work is easily performed, and without error.’ SECT. 1. THE Lf YUN. 379 passion; and using their benevolence, he will put away covetousness', 17. Therefore, when calamity comes on a state, for the ruler to die for its altars is to be regarded as right; but for a Great officer to die for the ancestral temple is to be regarded as a change (of the duty required from him)?. 18. Therefore when it is said that (the ruler being) a sage can look on all under the sky as one family, and on all in the Middle states as one man, this does not mean that he will do so on premeditation and purpose. He must know men’s feelings, lay open to them what they consider right, show clearly to them what is advantageous, and comprehend what are their calamities. Being so furnished, he is then able to effect the thing. 19. What are the feelings of men? They are joy, anger, sadness, fear, love, disliking, and liking. These seven feelings belong to men without their learning them. What are ‘the things which men consider right ?” Kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that of ' T have here followed the Ahien-lung editors in preference to Kang Khang-AAang and others. The latter consider that the cunning, passion, and covetousness are those of the men whom the ruler employs,—vices generally found along with the good qualities belonging to them.
3The latter consider that the cunning, passion, and covetousness are those of the men whom the ruler employs,—vices generally found along with the good qualities belonging to them. * It is not easy to see the ground of the reprehension of the devotion of a Great officer which is here implied. ‘The care of the state is a trust committed to the ruler by the sovereign,—he should die in maintaining it. An officer has services to discharge, and not trusts to maintain. When the services can no longer be discharged, he may leave them and save himself’ (?). 380 THE Lf xt. BK. VII. the younger ; righteousness on the part of the husband, and submission on that of the wife ; kindness on the part of elders, and deference on that of juniors; with benevolence on the part of the ruler, and loyalty on that of the minister; these ten are the things which men consider to be right. Truthfulness in speech and the cultivation of harmony constitute what are called ‘the things advantageous to men.’ Quarrels, plundering, and murders are ‘the things disastrous to men.’ Hence, when a sage (ruler) would regulate the seven feelings of men, cultivate the ten virtues that are right; promote truthfulness of speech, and the maintenance of harmony ; show his value for kindly consideration and complaisant courtesy; and put away quarrelling and plundering, if he neglect the rules of propriety, how shall he succeed ? 20. The things which men greatly desire are comprehended in meat and drink and sexual pleasure ; those which they greatly dislike are comprehended in death, exile, poverty, and suffering. Thus liking and disliking are the great elements in men’s minds. But men keep them hidden in their minds, where they cannot be fathomed or measured. The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages) ? Section III. 1. Man is (the product of) the attributes of Heaven and Earth, (by) the interaction of the dual SECT. I1t. THE Lf YUN. 381 forces of nature, the union of the animal and intelligent (souls), and the finest subtile matter of the five elements’. 2. Heaven exercises the control of the strong and light force, and hangs out the sunand stars. Earth exercises the control of the dark and weaker force, and gives vent to it in the hills and streams. The five elements are distributed through the four - seasons, and it is by theif harmonious action that the moon is produced, which therefore keeps waxing for fifteen days and waning for fifteen’.
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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