Fetching
One moment.
Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I cannot construe or interpret the text so. * The text here seems to be corrupt. Translating it as it stands— Ve fA = =<. fii—we should have to say, ‘the regulation of straightforward speech.’ hin H4o says that he does not understand the ii =, and mentions the conjecture of ‘some one’ that they should be 8] HE. I have followed this conjecture, which also is followed in Callery’s expurgated edition. 266 THE Lf xf. BK, XXIV. above them all. If there be ground for shame on account of (a deficiency of) resources, this is sufficient to stimulate and secure them ; if there be ground for shame on account of the condition of the states, this is sufficient to revive and renew them. Ceremonies are the first thing to be attended to in the practice of government. Yes, (this) ceremony (of marriage) lies at the foundation of government!’ 12. Confucius continued, ‘Anciently, under the government of the intelligent kings of the three dynasties, it was required of a man to show respect to his wife and son. When the path (of right government) was pursued, the wife was the hostess of the (deceased) parents ;—could any husband dare not to show her respect ? And the son was the descendant of those parents ;—could any father dare not to show him respect? The superior man’s respect is universal. Wherein it appears the greatest is in his respect for himself. He is in his person a branch from his parents;—can any son but have this selfrespect ? If he is not able to respect his own person, he is wounding his parents. If he wound his parents, he is wounding his own root; and when the root is wounded, the branches will follow it in its dying. These three things are an image of what is true with the whole people (in the body politic). One’s own person reaches to the persons of others ; one’s own son to the sons of others; one’s own wife to the wives of others. Ifa ruler do these things, the spirit of his conduct will reach to all under the sky. If the course of the great king be thus, all the states and families will be docilely obedient.’ 13. The duke said, ‘I venture to ask what is meant by “respecting one’s self.”’ Confucius replied, BK, XXIV. AI KUNG WAN. 267 ‘When a man who is over others! transgresses in his words, the people will fashion their speech accordingly ; when he transgresses in his actions, the people will make him their model. If in his words he do not go beyond what should be said, nor in his actions what should be a model, then the people, without being commanded, will reverence and honour him. When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’
2When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’ 14. The duke said, ‘I venture to ask what is meant by doing all that can be done for one’s parents?’ Confucius replied, ‘ Kiin-yze is the completest name for a man; when the people apply the name to him, they say (in effect) that he is the son of a &iin-yze; and thus he makes his parents (? father) to be a Atin-sze. This is what I intend by saying that he does all that can be done for his parents?,’ Confucius forthwith added, ‘In the practice of 1 The phrase in the text for ‘a man who is high in rank’ is Xiin-3ze (A F. Keun-3ze, in Southern mandarin, and as it is transliterated by Morrison and our older scholars), meaning ‘ruler’s son,’ ‘a princely man,’ ‘a superior man,’ ‘a wise man,’ ‘a sage.’ In all these ways it has been translated by Chinese scholars, and I have heard it proposed to render it by ‘a gentleman. Here all the commentators say it is to be understood of a man of rank and position (4 F VY PE. =) which is a not unfrequent application of it. ? What I translate by ‘doing all that can be done for his parents ’ is in the text ‘completing his parents.’ Callery renders it :—‘ Assurant (un nom honorable) a ses pére et mere.’ Wylie :— ‘Completing his duty to his parents.’ It certainly is not easy to catch the mind of Confucius here and in the context. 268 THE Lf xt. BK. XXIV. government in antiquity, the love of men was the great point. If (a ruler) be not able to love men he cannot possess! his own person ; unable to possess his own person, he cannot enjoy in quiet his land; unable to enjoy in quiet his land, he cannot rejoice in Heaven ; unable to rejoice in Heaven, he cannot do all that can be done for his person.’ 15. The duke said, ‘I venture to ask what is meant by “ doing all that could be done for one’s person.”’ Confucius replied, ‘It is keeping from all transgression of what is duedin all the sphere beyond - one’s self.’ | Te hey bain or Orag motor’ 16. The duke said, ‘I venture to ask what it is that the superior man values in the way of Heaven.’ Confucius replied, ‘He values its unceasingness. There is, for instance, the succession and sequence of the sun and moon from the east and west :—that is the way of Heaven. There is the long continuance of its progress without interruption :—that is the way of Heaven. There is its making (all) things complete without doing anything :—that is the way of Heaven. There is their brilliancy when they have been completed :—that is the way of Heaven.’ 17. The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’ 18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive
3The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’ 18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive 1 King says that ‘to possess’ is equivalent to ‘to preserve’ (AR 34 45% tH), adding ‘men will injure him.’ So all the other commentators. * Callery gives for this:—‘Ce n’est autre chose que de se maintenir dans le devoir.’ Wylie:—‘It is not to transgress the natural order of things.’ The reply of Confucius appears more fully in the ‘ Narratives of the School.’ BK, XXIV. AI KUNG WAN. 269 virtue! does not transgress what is due from him in all the sphere beyond himself, and it is the same with a filial son. Therefore a son of all-comprehensive virtue serves his parents as he serves Heaven, and serves Heaven as he serves his parents. Hence a filial son does all that can be done for his person?’ 19. The duke said, ‘I have heard your (excellent) words ;—how is it that I shall hereafter not be able to keep from the guilt (of transgressing) ?’ Confucius answered, ‘ That your lordship gives expression to such words is a happiness to me.’ 1 ©A man of all-comprehensive virtue’ is in the text simply ‘ the benevolent man ({= A): But that name must be to be taken in the sense of Mencius, who says that ‘ Benevolence is man (E th, BA h,)’ (vii, 11, 16); as Julien translates it, ‘Humanitas homo est.’ There , ‘benevolence,’ is a name denoting the complex of human virtues, with the implication that it is itself man’s distinguishing characteristic. So ‘humanity’ may be used in English to denote ‘the peculiar nature of man as distinguished from other beings.’ * Callery has a note on this paragraph :—‘Ces axidmes de Confucius ne sont pas d’une grande clarté ; on y entrevoit, cependant, que le philosophe veut établir lidentité entre le devoir chez homme et la vérité éternelle, ou la vertu dans le sens abstrait.’ But perhaps the sayings of the Master seem to be wanting in ‘clearness’ becausé it is difficult to catch his mind and spirit in them. Nor do I think that the latter part of what the French sinologue says is abundantly clear or appropriate. I have often said that Confucius and his school try to make a religion out of filial virtue. That appears here with a qualification; for the text makes out ‘the service of Heaven,’ which would be religion, to be identical with the full discharge of all filial duty, equivalent, in the Chinese system, to all morality. BOOK XXV. KUNG-Nf YEN XU OR KUNG-Nit AT HOME AT EASE* 1. Kung-ni ‘being at home at ease}, with 3ze- Aang, 3ze-kung, and Yen Yd by him, their conversation went on from general matters to the subject of ceremonies. 2. The Master said, ‘ Sit down?, you three, and I will discourse to you about ceremonies, so that you may rightly employ them everywhere and in all circumstances.’
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.
1I cannot construe or interpret the text so. * The text here seems to be corrupt. Translating it as it stands— Ve fA = =<. fii—we should have to say, ‘the regulation of straightforward speech.’ hin H4o says that he does not understand the ii =, and mentions the conjecture of ‘some one’ that they should be 8] HE. I have followed this conjecture, which also is followed in Callery’s expurgated edition. 266 THE Lf xf. BK, XXIV. above them all. If there be ground for shame on account of (a deficiency of) resources, this is sufficient to stimulate and secure them ; if there be ground for shame on account of the condition of the states, this is sufficient to revive and renew them. Ceremonies are the first thing to be attended to in the practice of government. Yes, (this) ceremony (of marriage) lies at the foundation of government!’ 12. Confucius continued, ‘Anciently, under the government of the intelligent kings of the three dynasties, it was required of a man to show respect to his wife and son. When the path (of right government) was pursued, the wife was the hostess of the (deceased) parents ;—could any husband dare not to show her respect ? And the son was the descendant of those parents ;—could any father dare not to show him respect? The superior man’s respect is universal. Wherein it appears the greatest is in his respect for himself. He is in his person a branch from his parents;—can any son but have this selfrespect ? If he is not able to respect his own person, he is wounding his parents. If he wound his parents, he is wounding his own root; and when the root is wounded, the branches will follow it in its dying. These three things are an image of what is true with the whole people (in the body politic). One’s own person reaches to the persons of others ; one’s own son to the sons of others; one’s own wife to the wives of others. Ifa ruler do these things, the spirit of his conduct will reach to all under the sky. If the course of the great king be thus, all the states and families will be docilely obedient.’ 13. The duke said, ‘I venture to ask what is meant by “respecting one’s self.”’ Confucius replied, BK, XXIV. AI KUNG WAN. 267 ‘When a man who is over others! transgresses in his words, the people will fashion their speech accordingly ; when he transgresses in his actions, the people will make him their model. If in his words he do not go beyond what should be said, nor in his actions what should be a model, then the people, without being commanded, will reverence and honour him. When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’
2When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.’ 14. The duke said, ‘I venture to ask what is meant by doing all that can be done for one’s parents?’ Confucius replied, ‘ Kiin-yze is the completest name for a man; when the people apply the name to him, they say (in effect) that he is the son of a &iin-yze; and thus he makes his parents (? father) to be a Atin-sze. This is what I intend by saying that he does all that can be done for his parents?,’ Confucius forthwith added, ‘In the practice of 1 The phrase in the text for ‘a man who is high in rank’ is Xiin-3ze (A F. Keun-3ze, in Southern mandarin, and as it is transliterated by Morrison and our older scholars), meaning ‘ruler’s son,’ ‘a princely man,’ ‘a superior man,’ ‘a wise man,’ ‘a sage.’ In all these ways it has been translated by Chinese scholars, and I have heard it proposed to render it by ‘a gentleman. Here all the commentators say it is to be understood of a man of rank and position (4 F VY PE. =) which is a not unfrequent application of it. ? What I translate by ‘doing all that can be done for his parents ’ is in the text ‘completing his parents.’ Callery renders it :—‘ Assurant (un nom honorable) a ses pére et mere.’ Wylie :— ‘Completing his duty to his parents.’ It certainly is not easy to catch the mind of Confucius here and in the context. 268 THE Lf xt. BK. XXIV. government in antiquity, the love of men was the great point. If (a ruler) be not able to love men he cannot possess! his own person ; unable to possess his own person, he cannot enjoy in quiet his land; unable to enjoy in quiet his land, he cannot rejoice in Heaven ; unable to rejoice in Heaven, he cannot do all that can be done for his person.’ 15. The duke said, ‘I venture to ask what is meant by “ doing all that could be done for one’s person.”’ Confucius replied, ‘It is keeping from all transgression of what is duedin all the sphere beyond - one’s self.’ | Te hey bain or Orag motor’ 16. The duke said, ‘I venture to ask what it is that the superior man values in the way of Heaven.’ Confucius replied, ‘He values its unceasingness. There is, for instance, the succession and sequence of the sun and moon from the east and west :—that is the way of Heaven. There is the long continuance of its progress without interruption :—that is the way of Heaven. There is its making (all) things complete without doing anything :—that is the way of Heaven. There is their brilliancy when they have been completed :—that is the way of Heaven.’ 17. The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’ 18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive
3The duke said, ‘I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.’ 18. Confucius looked grave, moved a little from his mat, and replied, ‘A man of all-comprehensive 1 King says that ‘to possess’ is equivalent to ‘to preserve’ (AR 34 45% tH), adding ‘men will injure him.’ So all the other commentators. * Callery gives for this:—‘Ce n’est autre chose que de se maintenir dans le devoir.’ Wylie:—‘It is not to transgress the natural order of things.’ The reply of Confucius appears more fully in the ‘ Narratives of the School.’ BK, XXIV. AI KUNG WAN. 269 virtue! does not transgress what is due from him in all the sphere beyond himself, and it is the same with a filial son. Therefore a son of all-comprehensive virtue serves his parents as he serves Heaven, and serves Heaven as he serves his parents. Hence a filial son does all that can be done for his person?’ 19. The duke said, ‘I have heard your (excellent) words ;—how is it that I shall hereafter not be able to keep from the guilt (of transgressing) ?’ Confucius answered, ‘ That your lordship gives expression to such words is a happiness to me.’ 1 ©A man of all-comprehensive virtue’ is in the text simply ‘ the benevolent man ({= A): But that name must be to be taken in the sense of Mencius, who says that ‘ Benevolence is man (E th, BA h,)’ (vii, 11, 16); as Julien translates it, ‘Humanitas homo est.’ There , ‘benevolence,’ is a name denoting the complex of human virtues, with the implication that it is itself man’s distinguishing characteristic. So ‘humanity’ may be used in English to denote ‘the peculiar nature of man as distinguished from other beings.’ * Callery has a note on this paragraph :—‘Ces axidmes de Confucius ne sont pas d’une grande clarté ; on y entrevoit, cependant, que le philosophe veut établir lidentité entre le devoir chez homme et la vérité éternelle, ou la vertu dans le sens abstrait.’ But perhaps the sayings of the Master seem to be wanting in ‘clearness’ becausé it is difficult to catch his mind and spirit in them. Nor do I think that the latter part of what the French sinologue says is abundantly clear or appropriate. I have often said that Confucius and his school try to make a religion out of filial virtue. That appears here with a qualification; for the text makes out ‘the service of Heaven,’ which would be religion, to be identical with the full discharge of all filial duty, equivalent, in the Chinese system, to all morality. BOOK XXV. KUNG-Nf YEN XU OR KUNG-Nit AT HOME AT EASE* 1. Kung-ni ‘being at home at ease}, with 3ze- Aang, 3ze-kung, and Yen Yd by him, their conversation went on from general matters to the subject of ceremonies. 2. The Master said, ‘ Sit down?, you three, and I will discourse to you about ceremonies, so that you may rightly employ them everywhere and in all circumstances.’
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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