Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence. 8. The superior man says, ‘Ceremonies and music should not for a moment be neglected by any one. When one has mastered (the principles of) music, and regulates his heart and mind accordingly, the natural, correct, gentle, and honest heart is easily developed, and with this development of the heart comes joy. This joy goes on to a feeling of repose. This repose is long continued. The man in this constant repose becomes (a sort of) heaven. Heaven-like, his action is spirit-like. Heaven-like, he is believed, though he do not speak. Spirit-like, he is regarded with awe, though he display no rage. So it is when one by his mastering of music regulates his mind and heart. ‘When one has mastered (the principle of) ceremonies, and regulates his person accordingly, he becomes grave and reverential. Grave and reverential, he is regarded with awe. If the heart be for a moment without the feeling of harmony and joy, meanness and deceitfulness enter it. If the outward demeanour be for a moment without gravity and reverentialness, indifference and rudeness show themselves. SECT. It. rf f. 225 ‘Therefore the sphere in which music acts is the interior of man, and that of ceremonies is his exterior. The result of music is .a perfect harmony, and that of ceremonies is a perfect observance (of propriety). When one’s inner man is thus harmonious, and his outer man thus docile, the people behold his countenance and do not strive with him; they look to his demeanour, and no feeling of indifference or rudeness arises in them. Thus it is that when virtue shines and moves within (a superior), the people are sure to accept (his rule) and hearken to him; and when the principles (of propriety) are displayed in his conduct, the people are all sure to accept (his rule) and obey him. Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’
2Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’ Music affects the inward movements (of the soul); ceremonies appear in the outward movements (of the body). Hence it is the rule to make ceremonies as few and brief as possible, and to give to music its fullest development. This leads to the forward exhibition of ceremonies, and therein their beauty resides; and to the introspective consideration of music, and therein ‘its beauty resides. If ceremonies, demanding this condensation, did not receive this forward exhibition of them, they would almost disappear altogether; if music, demanding this full development, were not accompanied with the introspection, it would produce a dissipation of the mind. Thus it is that to every ceremony there is its proper response, and for music there is this introspection. When ceremonies are responded to, there arises [28] Q ~ 226 THE Lf xf. BK. XXI. pleasure, and when music is accompanied with the right introspection, there arises repose. The response of ceremony and the introspection of music spring from one and the same idea, and have one and the same object. 9. 3ang-sze said, ‘There are three degrees of filial piety. The highest is the honouring of our parents; the second is the not disgracing them; and the lowest is the being able to support them.’ 10. (His disciple), Kung-ming f, said, ‘Can you, master, be considered (an example of a) filial son ?’ 3ang-yze replied, ‘What words are these? What words are these? What the superior man calls filial piety requires the anticipation of our parents’ wishes, the carrying out of their aims and their instruction in the path (of duty). Iam simply one who supports his parents ;—how can I be considered filial ?’ 11. 3ang-sze said, ‘The body is that which has been transmitted to us by our parents; dare any one allow himself to be irreverent in the employment of their legacy? Ifa man in his own house and privacy be not grave, he is not filial; if in serving his ruler, he be not loyal, he is not filial; if in discharging the duties of office, he be not reverent, he is not filial ; if with friends he be not sincere, he is not filial; if on the field of battle he be not brave, he is not filial. If he fail in these five, things, the evil (of the disgrace) will reach his parents;—dare he but reverently attend to them?’ To prepare the fragrant flesh and grain which he has cooked, tasting and then presenting them before his parents, is not filial piety; it is only nourishing them. He whom the superior man pronounces filial is he whom (all) the people of (his) state praise, SECT. II. Ri f. 227
3He whom the superior man pronounces filial is he whom (all) the people of (his) state praise, SECT. II. Ri f. 227 saying with admiration, ‘ Happy are the parents who have such a son as this!’—that indeed is what can be called being filial. The fundamental lesson for all is filial piety. The practice of it is seen in the support (of parents). One may be able to support them; the difficulty is in doing so with the proper reverence. One may attain to that reverence ;— the difficulty is to do so without self-constraint. That freedom from constraint may be realised ;—the difficulty is to maintain it to the end. When his parents are dead, and the son carefully watches over his actions, so that a bad name, (involving) his parents, shall not be handed down, he may be said to be able to maintain his piety to the end. True love is the love of this; true propriety is the doing of this; true righteousness is the rightness of this; true sincerity is being sincere in this; true strength is being strong in this. Joy springs from conformity to this; punishments spring from the violation of this. 12. 3ang-sze said, ‘Set up filial piety, and it will fill the space from earth to heaven ; spread it out, and it will extend over all the ground to the four seas; hand it down to future ages, and from morning to evening it will be observed; push it on to the eastern sea, the western sea, the southern sea, and the northern sea, and it will be (everywhere) the law for men, and their obedience to it will be uniform. There will be a fulfilment of the words of the ode (III, i, ode 10, 6), “ From west to east, from south to north, There was no unsubmissive thought.” ’ 13. 3&ng-yze said, ‘Trees are felled and animals killed, (only) at the proper seasons. The Master said}, 1 The master here is Confucius. The record of his saying is found only here. Q2 228 THE Li xt. BK. XXI- “ To fell a single tree, or kill a single animal, not at the proper season, is contrary to filial piety.”’ There are three degrees of filial piety :—the least, seen in the employment of one’s strength (in the service of parents); the second, seen in the endurance of toil (for them) ; and the greatest, seen in its never failing. Thinking of the gentleness and love (of parents) and forgetting our toils (for them) may be called the employment of strength. Honouring benevolences and resting with the feeling of repose in righteousness may be called the endurance of toil; the wide dispensation of benefits and the providing of all things (necessary for the people) may be called the piety that does not fail. When his parents love him, to rejoice, and not allow himself to forget them ; when they hate him, to fear and yet feel no resentment; when they have faults, to remonstrate with them, and yet not withstand them; when they are dead, to ask (the help only of) the good to obtain the grain with which to sacrifice to them :—this is what is called the completion (by a son) of his proper services.
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 then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence. 8. The superior man says, ‘Ceremonies and music should not for a moment be neglected by any one. When one has mastered (the principles of) music, and regulates his heart and mind accordingly, the natural, correct, gentle, and honest heart is easily developed, and with this development of the heart comes joy. This joy goes on to a feeling of repose. This repose is long continued. The man in this constant repose becomes (a sort of) heaven. Heaven-like, his action is spirit-like. Heaven-like, he is believed, though he do not speak. Spirit-like, he is regarded with awe, though he display no rage. So it is when one by his mastering of music regulates his mind and heart. ‘When one has mastered (the principle of) ceremonies, and regulates his person accordingly, he becomes grave and reverential. Grave and reverential, he is regarded with awe. If the heart be for a moment without the feeling of harmony and joy, meanness and deceitfulness enter it. If the outward demeanour be for a moment without gravity and reverentialness, indifference and rudeness show themselves. SECT. It. rf f. 225 ‘Therefore the sphere in which music acts is the interior of man, and that of ceremonies is his exterior. The result of music is .a perfect harmony, and that of ceremonies is a perfect observance (of propriety). When one’s inner man is thus harmonious, and his outer man thus docile, the people behold his countenance and do not strive with him; they look to his demeanour, and no feeling of indifference or rudeness arises in them. Thus it is that when virtue shines and moves within (a superior), the people are sure to accept (his rule) and hearken to him; and when the principles (of propriety) are displayed in his conduct, the people are all sure to accept (his rule) and obey him. Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’
2Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’ Music affects the inward movements (of the soul); ceremonies appear in the outward movements (of the body). Hence it is the rule to make ceremonies as few and brief as possible, and to give to music its fullest development. This leads to the forward exhibition of ceremonies, and therein their beauty resides; and to the introspective consideration of music, and therein ‘its beauty resides. If ceremonies, demanding this condensation, did not receive this forward exhibition of them, they would almost disappear altogether; if music, demanding this full development, were not accompanied with the introspection, it would produce a dissipation of the mind. Thus it is that to every ceremony there is its proper response, and for music there is this introspection. When ceremonies are responded to, there arises [28] Q ~ 226 THE Lf xf. BK. XXI. pleasure, and when music is accompanied with the right introspection, there arises repose. The response of ceremony and the introspection of music spring from one and the same idea, and have one and the same object. 9. 3ang-sze said, ‘There are three degrees of filial piety. The highest is the honouring of our parents; the second is the not disgracing them; and the lowest is the being able to support them.’ 10. (His disciple), Kung-ming f, said, ‘Can you, master, be considered (an example of a) filial son ?’ 3ang-yze replied, ‘What words are these? What words are these? What the superior man calls filial piety requires the anticipation of our parents’ wishes, the carrying out of their aims and their instruction in the path (of duty). Iam simply one who supports his parents ;—how can I be considered filial ?’ 11. 3ang-sze said, ‘The body is that which has been transmitted to us by our parents; dare any one allow himself to be irreverent in the employment of their legacy? Ifa man in his own house and privacy be not grave, he is not filial; if in serving his ruler, he be not loyal, he is not filial; if in discharging the duties of office, he be not reverent, he is not filial ; if with friends he be not sincere, he is not filial; if on the field of battle he be not brave, he is not filial. If he fail in these five, things, the evil (of the disgrace) will reach his parents;—dare he but reverently attend to them?’ To prepare the fragrant flesh and grain which he has cooked, tasting and then presenting them before his parents, is not filial piety; it is only nourishing them. He whom the superior man pronounces filial is he whom (all) the people of (his) state praise, SECT. II. Ri f. 227
3He whom the superior man pronounces filial is he whom (all) the people of (his) state praise, SECT. II. Ri f. 227 saying with admiration, ‘ Happy are the parents who have such a son as this!’—that indeed is what can be called being filial. The fundamental lesson for all is filial piety. The practice of it is seen in the support (of parents). One may be able to support them; the difficulty is in doing so with the proper reverence. One may attain to that reverence ;— the difficulty is to do so without self-constraint. That freedom from constraint may be realised ;—the difficulty is to maintain it to the end. When his parents are dead, and the son carefully watches over his actions, so that a bad name, (involving) his parents, shall not be handed down, he may be said to be able to maintain his piety to the end. True love is the love of this; true propriety is the doing of this; true righteousness is the rightness of this; true sincerity is being sincere in this; true strength is being strong in this. Joy springs from conformity to this; punishments spring from the violation of this. 12. 3ang-sze said, ‘Set up filial piety, and it will fill the space from earth to heaven ; spread it out, and it will extend over all the ground to the four seas; hand it down to future ages, and from morning to evening it will be observed; push it on to the eastern sea, the western sea, the southern sea, and the northern sea, and it will be (everywhere) the law for men, and their obedience to it will be uniform. There will be a fulfilment of the words of the ode (III, i, ode 10, 6), “ From west to east, from south to north, There was no unsubmissive thought.” ’ 13. 3&ng-yze said, ‘Trees are felled and animals killed, (only) at the proper seasons. The Master said}, 1 The master here is Confucius. The record of his saying is found only here. Q2 228 THE Li xt. BK. XXI- “ To fell a single tree, or kill a single animal, not at the proper season, is contrary to filial piety.”’ There are three degrees of filial piety :—the least, seen in the employment of one’s strength (in the service of parents); the second, seen in the endurance of toil (for them) ; and the greatest, seen in its never failing. Thinking of the gentleness and love (of parents) and forgetting our toils (for them) may be called the employment of strength. Honouring benevolences and resting with the feeling of repose in righteousness may be called the endurance of toil; the wide dispensation of benefits and the providing of all things (necessary for the people) may be called the piety that does not fail. When his parents love him, to rejoice, and not allow himself to forget them ; when they hate him, to fear and yet feel no resentment; when they have faults, to remonstrate with them, and yet not withstand them; when they are dead, to ask (the help only of) the good to obtain the grain with which to sacrifice to them :—this is what is called the completion (by a son) of his proper services.
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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