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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners). 1 On this comparison Callery says: —‘Ce que les Chinois appellent du vin (78) n’étant une autre chose qu’une eau de vie de grains obtenue par la distillation, plus il y a de ferment dans la macération primitive, plus la fermentation vineuse est forte, et plus il y a d’alcool quand on la passe par l’alambic. De IA cette comparaison entre le degré d’urbanité chez le sage et le degré de force dans le vin.’ 390 THE Li xi. ‘BK, VIIe 9. Thus, rules of ceremony are the embodied expression of what is right. If an observance stand the test of being judged by the standard of what is right, although it may not have been among the usages of the ancient kings, it may be adopted on the ground of its being right. 10. (The idea of) right makes the distinction between things, and serves to regulate (the manifestation of) humanity. When it is found in anything and its relation to humanity has been discussed, the possessor of it will be strong. 11. Humanity is the root of right, and the embodying of deferential consideration. The possessor of it is honoured. 12. Therefore to govern a state without the rules of propriety would be to plough a field without a share. To make those rules without laying their foundation in right would be to plough the ground and not sow the seed. To think to practise the right without enforcing it in the school would be to sow the seed and not weed the plants. To enforce the lessons in the schools, and insist on their agreement with humanity, would be to weed and not to reap. To insist on the agreement of the lessons with humanity, and not give repose to (the minds of) the learners by music, would be to reap, and not eat (the product). Tosupply the repose of music and not proceed to the result of deferential consideration would be to eat the product and get no fattening from it. 13. When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, SECT. IV. THE Li YUN. 391
213. When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, SECT. IV. THE Li YUN. 391 and happy union between husband and wife, the family is in good condition. When the great ministers are observant of the laws, the smaller ministers pure, officers and their duties kept in their regular relations and the ruler and his ministers are correctly helpful to one another, the state is in good condition. When the son of Heaven moves in his virtue as a chariot, with music as his driver, while all the princes conduct their mutual intercourse according to the rules of propriety, the Great officers maintain the order between them according to the laws, inferior officers complete one another by their good faith, and the common people guard one another with a spirit of harmony, all under the sky is in good condition. All this produces what we call (the state of) great mutual consideration (and harmony). 14. This great mutual consideration and harmony would ensure the constant nourishment of the living, the burial of the dead, and the service of the spirits (of the departed). However greatly things might accumulate, there would be no entanglement among them. They would move on together without error, and the smallest matters would proceed without failure. However deep some might be, they would be comprehended. However thick and close their array, there would be spaces between them. They would follow one another without coming into contact. They would move about without doing any hurt to one another. This would be the perfection of such a state of mutual harmony. 15. Therefore the clear understanding of this state will lead to the securing of safety in the midst of danger. Hence the different usages of ceremony, 392 THE Lf xi. BK, VII. and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril.
3Hence the different usages of ceremony, 392 THE Lf xi. BK, VII. and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril. 16. The sage kings showed their sense of this state of harmony in the following way :—They did not make the occupants of the hills (remove and) live by the streams, nor the occupants of the islands (remove and live) in the plains ; and thus the (people) complained of no hardship. They used water, fire, metal, wood, and the different articles of food and drink, each in its proper season. They promoted the marriages of men and women, and distributed rank and office, according to the years and virtues of the parties. They employed the people with due regard to their duties and wishes. Thus it was that there were no plagues of flood, drought, or insects, and the people did not suffer from bad grass or famine, from untimely deaths or irregular births. On account of all this heaven did not grudge its methods; earth did not grudge its treasures; men did not grudge (the regulation of) their feelings. Heaven sent down its fattening dews'; earth sent forth its springs of sweet wine’; hills produced implements and chariots?; the Ho sent forth the horse with the map (on his 1 K&o Yi in his Filial Miscellanies, Book III, art. 9, contends that these are only different names for the same phenomenon. Few readers will agree with him, though the language means no more than that ‘the dews were abundant, and the water of the springs delicious.’ * There must have been some legend which would have explained this language, but I have not succeeded in finding any trace of it. SECT. IV. THE Lf YUN. 393 back)!. Phoenixes and A 4i-lins were among the trees of the suburbs, tortoises and dragons in the ponds of the palaces, while the other birds and beasts could be seen at a glance in their nests and breeding places. All this resulted from no other cause but that the ancient kings were able to fashion their ceremonial usages so as to convey the underlying ideas of right, and embody their truthfulness so as to secure the universal and mutual harmony. This was the realisation of it. 1 The famous ‘River Map’ from which, it has been fabled, Ff(i-hst fashioned his eight trigrams. See vol. xvi, pp. 14-16. BOOK VIII THE Li xat OR RITES IN THE FORMATION OF CHARACTER? Section I.
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.
1They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners). 1 On this comparison Callery says: —‘Ce que les Chinois appellent du vin (78) n’étant une autre chose qu’une eau de vie de grains obtenue par la distillation, plus il y a de ferment dans la macération primitive, plus la fermentation vineuse est forte, et plus il y a d’alcool quand on la passe par l’alambic. De IA cette comparaison entre le degré d’urbanité chez le sage et le degré de force dans le vin.’ 390 THE Li xi. ‘BK, VIIe 9. Thus, rules of ceremony are the embodied expression of what is right. If an observance stand the test of being judged by the standard of what is right, although it may not have been among the usages of the ancient kings, it may be adopted on the ground of its being right. 10. (The idea of) right makes the distinction between things, and serves to regulate (the manifestation of) humanity. When it is found in anything and its relation to humanity has been discussed, the possessor of it will be strong. 11. Humanity is the root of right, and the embodying of deferential consideration. The possessor of it is honoured. 12. Therefore to govern a state without the rules of propriety would be to plough a field without a share. To make those rules without laying their foundation in right would be to plough the ground and not sow the seed. To think to practise the right without enforcing it in the school would be to sow the seed and not weed the plants. To enforce the lessons in the schools, and insist on their agreement with humanity, would be to weed and not to reap. To insist on the agreement of the lessons with humanity, and not give repose to (the minds of) the learners by music, would be to reap, and not eat (the product). Tosupply the repose of music and not proceed to the result of deferential consideration would be to eat the product and get no fattening from it. 13. When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, SECT. IV. THE Li YUN. 391
213. When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, SECT. IV. THE Li YUN. 391 and happy union between husband and wife, the family is in good condition. When the great ministers are observant of the laws, the smaller ministers pure, officers and their duties kept in their regular relations and the ruler and his ministers are correctly helpful to one another, the state is in good condition. When the son of Heaven moves in his virtue as a chariot, with music as his driver, while all the princes conduct their mutual intercourse according to the rules of propriety, the Great officers maintain the order between them according to the laws, inferior officers complete one another by their good faith, and the common people guard one another with a spirit of harmony, all under the sky is in good condition. All this produces what we call (the state of) great mutual consideration (and harmony). 14. This great mutual consideration and harmony would ensure the constant nourishment of the living, the burial of the dead, and the service of the spirits (of the departed). However greatly things might accumulate, there would be no entanglement among them. They would move on together without error, and the smallest matters would proceed without failure. However deep some might be, they would be comprehended. However thick and close their array, there would be spaces between them. They would follow one another without coming into contact. They would move about without doing any hurt to one another. This would be the perfection of such a state of mutual harmony. 15. Therefore the clear understanding of this state will lead to the securing of safety in the midst of danger. Hence the different usages of ceremony, 392 THE Lf xi. BK, VII. and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril.
3Hence the different usages of ceremony, 392 THE Lf xi. BK, VII. and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril. 16. The sage kings showed their sense of this state of harmony in the following way :—They did not make the occupants of the hills (remove and) live by the streams, nor the occupants of the islands (remove and live) in the plains ; and thus the (people) complained of no hardship. They used water, fire, metal, wood, and the different articles of food and drink, each in its proper season. They promoted the marriages of men and women, and distributed rank and office, according to the years and virtues of the parties. They employed the people with due regard to their duties and wishes. Thus it was that there were no plagues of flood, drought, or insects, and the people did not suffer from bad grass or famine, from untimely deaths or irregular births. On account of all this heaven did not grudge its methods; earth did not grudge its treasures; men did not grudge (the regulation of) their feelings. Heaven sent down its fattening dews'; earth sent forth its springs of sweet wine’; hills produced implements and chariots?; the Ho sent forth the horse with the map (on his 1 K&o Yi in his Filial Miscellanies, Book III, art. 9, contends that these are only different names for the same phenomenon. Few readers will agree with him, though the language means no more than that ‘the dews were abundant, and the water of the springs delicious.’ * There must have been some legend which would have explained this language, but I have not succeeded in finding any trace of it. SECT. IV. THE Lf YUN. 393 back)!. Phoenixes and A 4i-lins were among the trees of the suburbs, tortoises and dragons in the ponds of the palaces, while the other birds and beasts could be seen at a glance in their nests and breeding places. All this resulted from no other cause but that the ancient kings were able to fashion their ceremonial usages so as to convey the underlying ideas of right, and embody their truthfulness so as to secure the universal and mutual harmony. This was the realisation of it. 1 The famous ‘River Map’ from which, it has been fabled, Ff(i-hst fashioned his eight trigrams. See vol. xvi, pp. 14-16. BOOK VIII THE Li xat OR RITES IN THE FORMATION OF CHARACTER? Section I.
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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