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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 The things presented here are called ‘articles (coarse), shells’ ( A), the meaning being, I think, what I have given. The things were not the produce of the donor’s land; but that land being held by him from the ruler, he so expressed himself. * It is difficult for us to appreciate the reasons given for the distinction made between these contributions. 7O THE uf xi. BK. Xv. delivered his message, he knelt down and left the things on the ground. The officer of communication took them up. The presiding mourner did not himself receive them. 8. When the receiver stood, the giver stood ; neither knelt. Parties of a straightforward character might, perhaps, do so. 9. When (the guest was) first entering, and it was proper to give the precedence to him, the officer of communication said (to the host), ‘Give precedence.’ | When they proceeded to their mats, he said to them, ‘Yes ; be seated.’ When the leaves of the door were opened, only one man could take off his shoes inside the door. If there were already an honourable and elderly visitor, parties coming later could not do so. 10. When asking about the various dishes (of a feast), they said, ‘Have you enjoyed such and such a dish?’ When asking one another about their (various) courses! and accomplishments?, they said, ‘Have you practised such and such a course? Are you skilful at such and such an accomplishment ?’ 11. (A man sought to) give no occasion for doubt about himself, nor to pass his judgment on the articles of others. He did not desire the (possessions of) great families, nor speak injuriously of the things which they valued. 12. Sweeping in general was called sio. Sweep- 1 There was the threefold course of aim, diligence, and filial duty, in filialness, friendship, and obedience. * The accomplishments were six :—ceremonies, music, archery, charioteering, writing, mathematics. BK. Xv. sHAo f. 71 ing up in front of a mat was called phdn. In sweeping a mat they did not use a common broom!. The sweeper held the dust-pan with its tongue towards himself. 13. There was no divining (twice about the same thing) with a double mind. In asking about what had been referred to the tortoise-shell or the stalks, two things were to be considered, whether the thing asked about were right, and what was the diviner's own mind. On the matter of right he might be questioned, but not on what was in his own mind
2In asking about what had been referred to the tortoise-shell or the stalks, two things were to be considered, whether the thing asked about were right, and what was the diviner's own mind. On the matter of right he might be questioned, but not on what was in his own mind 14. When others more honourable and older than one’s self took precedence of him, he did not presume to ask their age. When they came to feast with him, he did not send to them any (formal) message. When he met them on the road, if they saw him, he went up to them, but did. not ask to know where they were going. At funeral rites for them, he waited to observe the movements (of the presiding mourner), and did not offer his special condolences. When seated by them, he did not, unless ordered to do so, produce his lutes. He did not draw lines on the ground; that would have been an improper use of his hand. He did not use a fan. If they were asleep, and he had any message to communicate to them, he knelt in doing so. 15. At the game of archery, the inferior carried his four arrows in his hand. At that of throwing darts, he carried the four together in his breast. If he conquered, he washed the cup and gave it to the other, asking him to drink. If he were defeated, the elder went through the same process with him. They * It might be dirty, having been used to sweep the ground. 72 THE Lf xi. BK. XV. did not use the (large) horn; they did not remove the (figure of a) horse (for marking the numbers)}. 16. When holding the reins of the ruler’s horses, the driver knelt. He wore his sword on his right side with his back to the best strap (for the ruler). When handing this to him, he faced him and then drew the strap towards the cross-bar. He used the second or inferior strap to help himself in mounting. He then took the reins in hand, and began to move on, 17. One asked permission to appear at court, but not to withdraw. One was said to withdraw from court; to return home from a feast or a ramble; to close the toils of a campaign. 18. When sitting by a person of rank, if he began to yawn and stretch himself, to turn round his tablet, to play with the head of his sword, to move his shoes about, or to ask about the time of day, one might ask leave to retire. 19. For one who (wished to) serve his ruler, (the rule was) first to measure (his abilities and duties), and then enter (on the responsibilities); he did not enter on these, and then measure those. There was the same rule for all who begged or borrowed from others, or sought to engage in their service. In this. way superiors had no ground for offence, and inferiors avoided all risk of guilt. 20. They did not spy into privacies nor form intimacies on matters aside from their proper business. They did not speak of old affairs, nor wear an appearance of being in sport. } See in Book XXXVII. BK. Xv, sHAO f. 73
320. They did not spy into privacies nor form intimacies on matters aside from their proper business. They did not speak of old affairs, nor wear an appearance of being in sport. } See in Book XXXVII. BK. Xv, sHAO f. 73 21. One in the position of a minister and inferior might remonstrate (with his ruler), but not speak ill of him; might withdraw (from the state), but not (remain and) hate (its Head); might praise him, but not flatter; might remonstrate, but not give himself haughty airs (when his advice was followed). (If the ruler were) idle and indifferent, he might arouse and assist him; if (the government) were going to wreck, he might sweep it away, and institute a new one. Such a minister would be pronounced as doing service for the altars (of the state). 22. Do not commence or abandon anything hastily. Do not take liberties with or weary spiritual Beings. Do not try to defend or cover over what was wrong in the past, or to fathom what has not yet arrived. A scholar should constantly pursue what is virtuous, and amuse himself with the accomplishments. A workman should follow the rules (of his art), and amuse himself with the discussion (of their application). One should not think about the clothes and elegant articles (of others), nor try to make good in himself what is doubtful in words (which he has heard) 1. 23. The style prized in conversation required that it should be grave and distinct. The demeanour prized in the court required that it should be 1 These cautions are expressed enigmatically in the text. The expurgated edition gives only the third and fourth, which P. Callery translates thus:—‘ L’homme de lettres s’applique 4 la vertu pardessus tout, et ne s’adonne que d’une fagon secondaire & la culture des arts libéraux, semblable en cela & l’ouvrier qui suit d’abord les procédés fondamentaux de son art, et ne discute qu ‘apres les changements & introduire dans leur application.’ 74 THE Lf gi. BK. xv. well regulated and urbane; that at sacrifices was to be grave, with an appearance of anxiety. The horses of the chariot were to be well-paced and matched. The beauty of their bells was that they intimated dignity and harmony '. 24. To a question about the age of a ruler’s son, if he were grown up, it was said, ‘ He is able to attend to the business of the altars.’ If he were still young, it was said, ‘He is able to drive,’ or ‘He is not yet able to drive.’ To the same question about a Great officer's son, if he were grown up, it was said, ‘He is able to take his part in music ;’ if still young, it was said, ‘He is able to take lessons from the music-master, or ‘ He is not yet able to do so.” To the same question about the son of an ordinary officer, if he were grown up, it was said, ‘ He is able to guide the plough;’ if he were still young, it was said, ‘He is able to carry firewood,’ or ‘ He is not yet able to do so.’
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.
15 The things presented here are called ‘articles (coarse), shells’ ( A), the meaning being, I think, what I have given. The things were not the produce of the donor’s land; but that land being held by him from the ruler, he so expressed himself. * It is difficult for us to appreciate the reasons given for the distinction made between these contributions. 7O THE uf xi. BK. Xv. delivered his message, he knelt down and left the things on the ground. The officer of communication took them up. The presiding mourner did not himself receive them. 8. When the receiver stood, the giver stood ; neither knelt. Parties of a straightforward character might, perhaps, do so. 9. When (the guest was) first entering, and it was proper to give the precedence to him, the officer of communication said (to the host), ‘Give precedence.’ | When they proceeded to their mats, he said to them, ‘Yes ; be seated.’ When the leaves of the door were opened, only one man could take off his shoes inside the door. If there were already an honourable and elderly visitor, parties coming later could not do so. 10. When asking about the various dishes (of a feast), they said, ‘Have you enjoyed such and such a dish?’ When asking one another about their (various) courses! and accomplishments?, they said, ‘Have you practised such and such a course? Are you skilful at such and such an accomplishment ?’ 11. (A man sought to) give no occasion for doubt about himself, nor to pass his judgment on the articles of others. He did not desire the (possessions of) great families, nor speak injuriously of the things which they valued. 12. Sweeping in general was called sio. Sweep- 1 There was the threefold course of aim, diligence, and filial duty, in filialness, friendship, and obedience. * The accomplishments were six :—ceremonies, music, archery, charioteering, writing, mathematics. BK. Xv. sHAo f. 71 ing up in front of a mat was called phdn. In sweeping a mat they did not use a common broom!. The sweeper held the dust-pan with its tongue towards himself. 13. There was no divining (twice about the same thing) with a double mind. In asking about what had been referred to the tortoise-shell or the stalks, two things were to be considered, whether the thing asked about were right, and what was the diviner's own mind. On the matter of right he might be questioned, but not on what was in his own mind
2In asking about what had been referred to the tortoise-shell or the stalks, two things were to be considered, whether the thing asked about were right, and what was the diviner's own mind. On the matter of right he might be questioned, but not on what was in his own mind 14. When others more honourable and older than one’s self took precedence of him, he did not presume to ask their age. When they came to feast with him, he did not send to them any (formal) message. When he met them on the road, if they saw him, he went up to them, but did. not ask to know where they were going. At funeral rites for them, he waited to observe the movements (of the presiding mourner), and did not offer his special condolences. When seated by them, he did not, unless ordered to do so, produce his lutes. He did not draw lines on the ground; that would have been an improper use of his hand. He did not use a fan. If they were asleep, and he had any message to communicate to them, he knelt in doing so. 15. At the game of archery, the inferior carried his four arrows in his hand. At that of throwing darts, he carried the four together in his breast. If he conquered, he washed the cup and gave it to the other, asking him to drink. If he were defeated, the elder went through the same process with him. They * It might be dirty, having been used to sweep the ground. 72 THE Lf xi. BK. XV. did not use the (large) horn; they did not remove the (figure of a) horse (for marking the numbers)}. 16. When holding the reins of the ruler’s horses, the driver knelt. He wore his sword on his right side with his back to the best strap (for the ruler). When handing this to him, he faced him and then drew the strap towards the cross-bar. He used the second or inferior strap to help himself in mounting. He then took the reins in hand, and began to move on, 17. One asked permission to appear at court, but not to withdraw. One was said to withdraw from court; to return home from a feast or a ramble; to close the toils of a campaign. 18. When sitting by a person of rank, if he began to yawn and stretch himself, to turn round his tablet, to play with the head of his sword, to move his shoes about, or to ask about the time of day, one might ask leave to retire. 19. For one who (wished to) serve his ruler, (the rule was) first to measure (his abilities and duties), and then enter (on the responsibilities); he did not enter on these, and then measure those. There was the same rule for all who begged or borrowed from others, or sought to engage in their service. In this. way superiors had no ground for offence, and inferiors avoided all risk of guilt. 20. They did not spy into privacies nor form intimacies on matters aside from their proper business. They did not speak of old affairs, nor wear an appearance of being in sport. } See in Book XXXVII. BK. Xv, sHAO f. 73
320. They did not spy into privacies nor form intimacies on matters aside from their proper business. They did not speak of old affairs, nor wear an appearance of being in sport. } See in Book XXXVII. BK. Xv, sHAO f. 73 21. One in the position of a minister and inferior might remonstrate (with his ruler), but not speak ill of him; might withdraw (from the state), but not (remain and) hate (its Head); might praise him, but not flatter; might remonstrate, but not give himself haughty airs (when his advice was followed). (If the ruler were) idle and indifferent, he might arouse and assist him; if (the government) were going to wreck, he might sweep it away, and institute a new one. Such a minister would be pronounced as doing service for the altars (of the state). 22. Do not commence or abandon anything hastily. Do not take liberties with or weary spiritual Beings. Do not try to defend or cover over what was wrong in the past, or to fathom what has not yet arrived. A scholar should constantly pursue what is virtuous, and amuse himself with the accomplishments. A workman should follow the rules (of his art), and amuse himself with the discussion (of their application). One should not think about the clothes and elegant articles (of others), nor try to make good in himself what is doubtful in words (which he has heard) 1. 23. The style prized in conversation required that it should be grave and distinct. The demeanour prized in the court required that it should be 1 These cautions are expressed enigmatically in the text. The expurgated edition gives only the third and fourth, which P. Callery translates thus:—‘ L’homme de lettres s’applique 4 la vertu pardessus tout, et ne s’adonne que d’une fagon secondaire & la culture des arts libéraux, semblable en cela & l’ouvrier qui suit d’abord les procédés fondamentaux de son art, et ne discute qu ‘apres les changements & introduire dans leur application.’ 74 THE Lf gi. BK. xv. well regulated and urbane; that at sacrifices was to be grave, with an appearance of anxiety. The horses of the chariot were to be well-paced and matched. The beauty of their bells was that they intimated dignity and harmony '. 24. To a question about the age of a ruler’s son, if he were grown up, it was said, ‘ He is able to attend to the business of the altars.’ If he were still young, it was said, ‘He is able to drive,’ or ‘He is not yet able to drive.’ To the same question about a Great officer's son, if he were grown up, it was said, ‘He is able to take his part in music ;’ if still young, it was said, ‘He is able to take lessons from the music-master, or ‘ He is not yet able to do so.” To the same question about the son of an ordinary officer, if he were grown up, it was said, ‘ He is able to guide the plough;’ if he were still young, it was said, ‘He is able to carry firewood,’ or ‘ He is not yet able to do so.’
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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