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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When he can be such a Head, he can be the-Ruler (of a state). Hence it is from the teacher indeed that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, ‘ The three kings and the four dynasties were what they were by their teachers.’ 17. In pursuing the course of learning, the difficulty is in securing the proper reverence for the master. When that is done, the course (which he inculcates) is regarded with honour. When that is done, the people know how to respect learning. Thus it is that there are two among his subjects whom the ruler does not treat as subjects. When one is personating (his ancestor), he does not treat him as such, nor does he treat his master as such. According to the rules of the Great college, the master, though communicating anything to the son of Heaven, did not stand with his face to the north. This was the way in which honour was done to him. 1 ©The three kings’ are of course the Great Yi, founder of the Hsia dynasty; Thang the Successful, founder of the Shang; and W&n and Wf, considered as one, founders of Kau. The four dynasties is an unusual expression, though we shall meet with it again, as we have met with it already. They are said to be those of Yii (the dynasty of Shun), Hsia, Shang, and X4u. But how then have we only ‘the three kings?’ I should rather take them to be Hsia, Shang (considered as two, Shang and Yin), and Kau. BK. XVI. HSIO Kf. 89 18. The skilful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit (to the master). The unskilful learner, while the master is diligent with him, yet makes (only) half the attainments (of the former), and in the sequel is dissatisfied with the master. The skilful questioner is like a workman addressing himself to deal with a hard tree. First he attacks the easy parts, and then the knotty. After a long time, the pupil and master talk together, and the subject is explained. The unskilful questioner takes the opposite course. The master who skilfully waits to be questioned, may be compared to a bell when it is struck. Struck with a small hammer, it gives a small sound. Struck with a great one, it gives a great sound. But let it be struck leisurely and properly, and it gives out all the sound of which it is capable’. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning. 19. He who gives (only) the learning supplied by
2But let it be struck leisurely and properly, and it gives out all the sound of which it is capable’. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning. 19. He who gives (only) the learning supplied by '' P. Callery makes this sentence refer to the master, and not to the bell, and translates it:—‘ (Mais quelle que soit la nature des questions qu’on lui adresse, le maftre) attend que l’éléve ait fait 4 loisir toutes ses demandes, pour y faire ensuite une réponse compltte. He appends a note on the difficulty of the passage, saying in conclusion that the translation which he has adopted was suggested by a citation of the passage in the Pei-win Yun-fa (fal 3C GA Rf), where there is a different reading of (#4), ‘instruction,’ for (iP). ‘sound.’ I have not been able to find the citation in the great Thesaurus, to which he refers. Yen Yilan does not mention any different reading in his examination of the text (3 ja eX i, chapter 917); and I do not see any reason for altering the translation which I first made. rere) THE Lf xi. BK. XVI. his memory in conversations is not fit to be a master. Is it not necessary that he should hear the ' questions (of his pupils)? Yes, but if they are not able to put questions, he should put subjects before them. If he do so, and then they do not show any knowledge of the subjects, he may let them alone. 20. The son of a good founder is sure to learn how to make a fur-robe. The son of a good maker of bows is sure to learn how to make a sieve. Those who first yoke a (young) horse place it behind, with the carriage going on in front of it. The superior man who examines these cases can by them instruct himself in (the method of) learning 4. 21. The ancients in prosecuting their learning compared different things and traced the analogies between them. The drum has no special relation to any of the musical notes; but without it they cannot be harmonised. Water has no particular relation to any of the five colours; but without it they cannot be displayed?. Learning has no particular relation to any of the five senses ; but without it they cannot be regulated. A teacher has no ' The Xh/ien-lung editors say that this paragraph is intended to show that the course of learning must proceed gradually. So far is clear; but the illustrations employed and their application to the subject in hand are not readily understood. In his fifth Book (towards the end), Lieh-3ze gives the first two illustrations as from an old poem, but rather differently from the text :—‘ The son of a good maker of bows must first learn to make a sieve ; and the’son of a good potter must first learn to make a fur-robe.’ In this form they would more suitably have their place in paragraph 18.
3* That is, in painting. The Chinese only paint in water colours. ‘ Water itself,’ says Khung Ying-ta, ‘has no colour, but the paint requires to be laid on with water, in order to its display.’ I cannot follow the text so easily in what it says on the other illustrations. BK. XVI, HSIO xi. gl special relation to the five degrees of mourning; but without his help they cannot be worn as they ought to be. 22. A wise man has said, ‘The Great virtue need not be confined to one office; Great power of method need not be restricted to the production of one article; Great truth need not be limited to the confirmation of oaths; Great seasonableness accomplishes all things, and each in its proper time.’ By examining these four cases, we are taught to direct our aims to what is fundamental. When the three sovereigns sacrificed to the waters, they did so first to the rivers and then to the seas; first to the source and then to its result. This was what is called ‘Paying attention to the root.’ ‘BOOK XVII. YO &t OR RECORD OF MUSIC’. Section I, 1. All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it). .The affections thus produced are manifested in the sounds that are uttered. Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice. The combination of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes’, and of the plumes and ox-tails?, constitutes what we call music. 2. Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things. * See the introductory notice, vol. xxvii, pages 32-34. * There was a pantomimic exhibition of scenes of war, in which the performers brandished shields and axes; and another of scenes of peace, in which they waved plumes and ox-tails. What I have rendered by ‘the modulations of the voice’ is in the text the one Chinese character yin (5), for which Callery gives ‘air musical,’ and which Xang Hsitan ¢ explains as meaning ‘the five full notes of the scale.” See the long note of Callery prefixed to this record, concluding :—‘ La musique Chinoise, telle que l’ont entendue les anciens, avait tous les caractéres d’une représentation théatrale ayant pour but de parler tout a la fois aux yeux, aux oreilles, _ & Pesprit, et au coeur.’ SECT. I. yo xt. 93
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.
1When he can be such a Head, he can be the-Ruler (of a state). Hence it is from the teacher indeed that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, ‘ The three kings and the four dynasties were what they were by their teachers.’ 17. In pursuing the course of learning, the difficulty is in securing the proper reverence for the master. When that is done, the course (which he inculcates) is regarded with honour. When that is done, the people know how to respect learning. Thus it is that there are two among his subjects whom the ruler does not treat as subjects. When one is personating (his ancestor), he does not treat him as such, nor does he treat his master as such. According to the rules of the Great college, the master, though communicating anything to the son of Heaven, did not stand with his face to the north. This was the way in which honour was done to him. 1 ©The three kings’ are of course the Great Yi, founder of the Hsia dynasty; Thang the Successful, founder of the Shang; and W&n and Wf, considered as one, founders of Kau. The four dynasties is an unusual expression, though we shall meet with it again, as we have met with it already. They are said to be those of Yii (the dynasty of Shun), Hsia, Shang, and X4u. But how then have we only ‘the three kings?’ I should rather take them to be Hsia, Shang (considered as two, Shang and Yin), and Kau. BK. XVI. HSIO Kf. 89 18. The skilful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit (to the master). The unskilful learner, while the master is diligent with him, yet makes (only) half the attainments (of the former), and in the sequel is dissatisfied with the master. The skilful questioner is like a workman addressing himself to deal with a hard tree. First he attacks the easy parts, and then the knotty. After a long time, the pupil and master talk together, and the subject is explained. The unskilful questioner takes the opposite course. The master who skilfully waits to be questioned, may be compared to a bell when it is struck. Struck with a small hammer, it gives a small sound. Struck with a great one, it gives a great sound. But let it be struck leisurely and properly, and it gives out all the sound of which it is capable’. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning. 19. He who gives (only) the learning supplied by
2But let it be struck leisurely and properly, and it gives out all the sound of which it is capable’. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning. 19. He who gives (only) the learning supplied by '' P. Callery makes this sentence refer to the master, and not to the bell, and translates it:—‘ (Mais quelle que soit la nature des questions qu’on lui adresse, le maftre) attend que l’éléve ait fait 4 loisir toutes ses demandes, pour y faire ensuite une réponse compltte. He appends a note on the difficulty of the passage, saying in conclusion that the translation which he has adopted was suggested by a citation of the passage in the Pei-win Yun-fa (fal 3C GA Rf), where there is a different reading of (#4), ‘instruction,’ for (iP). ‘sound.’ I have not been able to find the citation in the great Thesaurus, to which he refers. Yen Yilan does not mention any different reading in his examination of the text (3 ja eX i, chapter 917); and I do not see any reason for altering the translation which I first made. rere) THE Lf xi. BK. XVI. his memory in conversations is not fit to be a master. Is it not necessary that he should hear the ' questions (of his pupils)? Yes, but if they are not able to put questions, he should put subjects before them. If he do so, and then they do not show any knowledge of the subjects, he may let them alone. 20. The son of a good founder is sure to learn how to make a fur-robe. The son of a good maker of bows is sure to learn how to make a sieve. Those who first yoke a (young) horse place it behind, with the carriage going on in front of it. The superior man who examines these cases can by them instruct himself in (the method of) learning 4. 21. The ancients in prosecuting their learning compared different things and traced the analogies between them. The drum has no special relation to any of the musical notes; but without it they cannot be harmonised. Water has no particular relation to any of the five colours; but without it they cannot be displayed?. Learning has no particular relation to any of the five senses ; but without it they cannot be regulated. A teacher has no ' The Xh/ien-lung editors say that this paragraph is intended to show that the course of learning must proceed gradually. So far is clear; but the illustrations employed and their application to the subject in hand are not readily understood. In his fifth Book (towards the end), Lieh-3ze gives the first two illustrations as from an old poem, but rather differently from the text :—‘ The son of a good maker of bows must first learn to make a sieve ; and the’son of a good potter must first learn to make a fur-robe.’ In this form they would more suitably have their place in paragraph 18.
3* That is, in painting. The Chinese only paint in water colours. ‘ Water itself,’ says Khung Ying-ta, ‘has no colour, but the paint requires to be laid on with water, in order to its display.’ I cannot follow the text so easily in what it says on the other illustrations. BK. XVI, HSIO xi. gl special relation to the five degrees of mourning; but without his help they cannot be worn as they ought to be. 22. A wise man has said, ‘The Great virtue need not be confined to one office; Great power of method need not be restricted to the production of one article; Great truth need not be limited to the confirmation of oaths; Great seasonableness accomplishes all things, and each in its proper time.’ By examining these four cases, we are taught to direct our aims to what is fundamental. When the three sovereigns sacrificed to the waters, they did so first to the rivers and then to the seas; first to the source and then to its result. This was what is called ‘Paying attention to the root.’ ‘BOOK XVII. YO &t OR RECORD OF MUSIC’. Section I, 1. All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it). .The affections thus produced are manifested in the sounds that are uttered. Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice. The combination of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes’, and of the plumes and ox-tails?, constitutes what we call music. 2. Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things. * See the introductory notice, vol. xxvii, pages 32-34. * There was a pantomimic exhibition of scenes of war, in which the performers brandished shields and axes; and another of scenes of peace, in which they waved plumes and ox-tails. What I have rendered by ‘the modulations of the voice’ is in the text the one Chinese character yin (5), for which Callery gives ‘air musical,’ and which Xang Hsitan ¢ explains as meaning ‘the five full notes of the scale.” See the long note of Callery prefixed to this record, concluding :—‘ La musique Chinoise, telle que l’ont entendue les anciens, avait tous les caractéres d’une représentation théatrale ayant pour but de parler tout a la fois aux yeux, aux oreilles, _ & Pesprit, et au coeur.’ SECT. I. yo xt. 93
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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