Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He whose virtue is slight, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so; and how can he, who sacrifices without reverence, be the parent of his people ? 26. The tripods (at the sacrifices) had inscriptions onthem. The maker of an inscription named himself, and took occasion to praise and set forth the excellent qualities of his ancestors, and clearly exhibit them to future generations. Those ancestors must have had good qualities and also bad. But the idea of an inscription is to make mention of the good qualities and not of the bad :—such is the heart of a filial descendant ; and it is only the man of ability and virtue who can attain to it. The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven; and in the discussion of these things on his spiritual vessels, he makes himself famous; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction. 27. By the one panegyric of an inscription benefit accrues to the ancestors, to their descendant and to 252 THE Lf xt. BK. XXII. others after them. Hence when a superior man looks at an inscription, while he admires those whom it praises, he also admires him who made it. That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect.
2That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect. 28. Thus the inscription on the tripod of Khung Khwei of Wei was:—‘In the sixth month, on the day ting-h4i, the duke went to the Grand Temple, and said, “My young uncle, your ancestor Awang Shd assisted duke Aang, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprisonment) in the honoured capital of Kau; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Hsien, who charged your (later) ancestor A/ang Shuh to continue the service of his ancestor. Your deceased father Wan Sho cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was.” The duke further said,“ My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father.” Khwei bowed with his head to the ground, and said, “In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice.”’ Such BK. XXII. xi THUNG. 253 was the inscription on the tripod of Khung Khwei of Wei?. In this way the superior men of antiquity panegyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own personality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue :—these are three things of which a superior man should have been ashamed. 29. Anciently, Tan, duke of du, did most meritorious service for the kingdom. After his death the kings Aang and Khang, bearing in mind all his admirable work, and wishing to honour Ld, granted to its lords the right of offering the greatest sacrifices ;—those in the borders of their capital to Heaven and Earth, in the wider sphere of sacrifice ; and the great summer and autumnal sacrifices in the ancestral temple of the state. At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they
3At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they 1 In the year that Confucius died, B.c. 479, this Khung Khwei was obliged to flee from Wei to Sung. The duke Aang, who is mentioned in connexion with his ancestor known as Kwang ShQ, was marquis of Wei from B.c. 635 to 600. Duke Hsien ruled from B.C. 577 to 559. 254 THE Lt xf. BK, XXII. carried red shields and axes adorned with jade in performing the Ta Wd dance ; and this was the music employed by the son of Heaven. (Those kings) in acknowledgment of the great merit of the duke of Ku, allowed (the use of those sacrifices and this music) to the (marquis of) La. His descendants have continued it, and down to the present day it is not abolished, thereby showing clearly the virtue of the lords of X4u and magnifying their state ?. 1 This distinction, said to have been thus conferred on the princes of LQ, is contrary to the views of the ablest commentators on the subject. BOOK XXIII. KING AIEH OR THE DIFFERENT TEACHING OF THE DIFFERENT KINGS +. . 1. Confucius said, ‘When you enter any state / you can know what subjects (its people) have been \. taught. If they show themselves men who are (mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, _ bland and honest, they have been taught from the Book of Music. . If they be pure and still, refined and subtile, they have been taught from the Yi.‘ If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Kun K4/id. , . ‘Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion with the History is duplicity ; that , in connexion with Music is extravagance ; that. in { connexion with the Yt is the violation (of reason)!; _that in connexion with the practice of Rites and Ceremonies is fussiness ; and that in connexion with the Khun K4Ait is insubordination *. : ? See the introductory notice, vol. xxvii, p. 38. * Callery translates the character in the text by ‘lhérésie.’ I have met with ‘robbery ’ for it. 256 THE Lf xt. BK. XXIII.
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.
1He whose virtue is slight, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so; and how can he, who sacrifices without reverence, be the parent of his people ? 26. The tripods (at the sacrifices) had inscriptions onthem. The maker of an inscription named himself, and took occasion to praise and set forth the excellent qualities of his ancestors, and clearly exhibit them to future generations. Those ancestors must have had good qualities and also bad. But the idea of an inscription is to make mention of the good qualities and not of the bad :—such is the heart of a filial descendant ; and it is only the man of ability and virtue who can attain to it. The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven; and in the discussion of these things on his spiritual vessels, he makes himself famous; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction. 27. By the one panegyric of an inscription benefit accrues to the ancestors, to their descendant and to 252 THE Lf xt. BK. XXII. others after them. Hence when a superior man looks at an inscription, while he admires those whom it praises, he also admires him who made it. That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect.
2That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect. 28. Thus the inscription on the tripod of Khung Khwei of Wei was:—‘In the sixth month, on the day ting-h4i, the duke went to the Grand Temple, and said, “My young uncle, your ancestor Awang Shd assisted duke Aang, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprisonment) in the honoured capital of Kau; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Hsien, who charged your (later) ancestor A/ang Shuh to continue the service of his ancestor. Your deceased father Wan Sho cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was.” The duke further said,“ My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father.” Khwei bowed with his head to the ground, and said, “In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice.”’ Such BK. XXII. xi THUNG. 253 was the inscription on the tripod of Khung Khwei of Wei?. In this way the superior men of antiquity panegyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own personality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue :—these are three things of which a superior man should have been ashamed. 29. Anciently, Tan, duke of du, did most meritorious service for the kingdom. After his death the kings Aang and Khang, bearing in mind all his admirable work, and wishing to honour Ld, granted to its lords the right of offering the greatest sacrifices ;—those in the borders of their capital to Heaven and Earth, in the wider sphere of sacrifice ; and the great summer and autumnal sacrifices in the ancestral temple of the state. At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they
3At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they 1 In the year that Confucius died, B.c. 479, this Khung Khwei was obliged to flee from Wei to Sung. The duke Aang, who is mentioned in connexion with his ancestor known as Kwang ShQ, was marquis of Wei from B.c. 635 to 600. Duke Hsien ruled from B.C. 577 to 559. 254 THE Lt xf. BK, XXII. carried red shields and axes adorned with jade in performing the Ta Wd dance ; and this was the music employed by the son of Heaven. (Those kings) in acknowledgment of the great merit of the duke of Ku, allowed (the use of those sacrifices and this music) to the (marquis of) La. His descendants have continued it, and down to the present day it is not abolished, thereby showing clearly the virtue of the lords of X4u and magnifying their state ?. 1 This distinction, said to have been thus conferred on the princes of LQ, is contrary to the views of the ablest commentators on the subject. BOOK XXIII. KING AIEH OR THE DIFFERENT TEACHING OF THE DIFFERENT KINGS +. . 1. Confucius said, ‘When you enter any state / you can know what subjects (its people) have been \. taught. If they show themselves men who are (mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, _ bland and honest, they have been taught from the Book of Music. . If they be pure and still, refined and subtile, they have been taught from the Yi.‘ If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Kun K4/id. , . ‘Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion with the History is duplicity ; that , in connexion with Music is extravagance ; that. in { connexion with the Yt is the violation (of reason)!; _that in connexion with the practice of Rites and Ceremonies is fussiness ; and that in connexion with the Khun K4Ait is insubordination *. : ? See the introductory notice, vol. xxvii, p. 38. * Callery translates the character in the text by ‘lhérésie.’ I have met with ‘robbery ’ for it. 256 THE Lf xt. BK. XXIII.
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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