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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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.’ 3. 3ze-kung crossed over (3ze-Zang’s) mat’, and replied, ‘ Allow me to ask what you mean.’ The Master said, ‘ Respect shown without observing the rules of propriety is called vulgarity ; courtesy without observing those rules is called forwardness ; and boldness without observing them is called violence.’ The Master added, ‘ Forwardness takes away from gentleness and benevolence.’ 4. The Master said, ‘Sze, you err by excess, and Shang by defect.’ 3ze-£4n might be regarded as a 1 See the introductory notice of this Book, vol. xxvii, page 40. The Yen (aHe) in Yen Kit is said by Kang to denote that the party had been to court, and was now at his ease in his own residence. 3 The three disciples must have risen from their mats on the introduction of a new topic, according to vol. xxvii, page 76, paragraph 21. * Substantially a violation of vol. xxvii, page 71, paragraph 26. BK. XXV. RuNG-nf YEN Ku. 271 mother of the people. He could feed them, but he could not teach them’. 5. §ze-kung (again) crossed the mat, and replied, ‘Allow me to ask by what means it is possible to secure this due mean.’ The Master said, ‘By means of the ceremonial rules; by the rules. Yes, it is those rules which define and determine the due mean.’ 6. 3ze-kung having retired, Yen YQ advanced, and said, ‘May I be allowed to ask whether the rules of ceremony do not serve to control what is bad, and to complete what is good?’ The Master said, ‘They do.’ ‘Very well, and how do they do it?’ The Master said, ‘ The idea in the border sacrifices to Heaven and Earth is that they should give expression to the loving feeling towards the spirits; the ceremonies of the autumnal and summer services in the ancestral temple give expression to the loving feeling towards all in the circle of the kindred ; the ceremony of putting down food (by the deceased) serves to express the loving feeling towards those who are dead and for whom they are mourning ; the ceremonies of the archery fétes and the drinking at them express the loving feeling towards all in the district and neighbourhood ; the ceremonies of festal entertainments express the loving feeling towards visitors and guests.’ 1 The Khien-lung editors say that in this paragraph, the part from ‘3ze-khin’ has been introduced by an error in manipulating the tablets. It is found, and more fully, also in the Narratives of the School, article 41 (}F iq f##). The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully. 272 THE Li xi. BK, XXV.
2The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully. 272 THE Li xi. BK, XXV. 7. The Master said, ‘An intelligent understanding of the idea in the border sacrifices to Heaven and Earth, and of the ceremonies of the autumnal and summer services, would make the government of a state as easy as to point to one’s palm. Therefore let the ceremonial rules be observed:—in the ordinary life at home, and there will be the (right) distinction between young and old; inside the door of the female apartments, and there will be harmony among the three branches of kin; at court, and there will be the right ordering of office and rank; in the different hunting expeditions, and skill in war will be acquired ; in the army and its battalions, and military operations will be successful. ‘In this way, houses and their apartments will be made of the proper dimensions; measures and tripods will have their proper figure; food will have the flavour proper to its season; music will be according to the rules for it; carriages will have their proper form; spirits will receive their proper offerings; the different periods of mourning will have their proper expression of sorrow; discussions will be conducted by those who from their position should take part in them; officers will have their proper business and functions; the business of government will be properly distributed and applied. (The duty) laid on (each) person being discharged in the matter before him (according to these rules), all his movements, and every movement will be what they ought to be.’ 8. The Master said, ‘ What is (the object of) the ceremonial rules? It is just the ordering of affairs. The wise man who has affairs to attend to must have the right method of ordering them. (He who BK, XXV. KUNG-Ni YEN kU. 273 should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ?
3(He who BK, XXV. KUNG-Ni YEN kU. 273 should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ? ‘If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules. Hence, when the rules are thus neglected :—in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost ; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions ; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proj er men for them ; officers will not have their proper business ; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be. In this condition of things it will be impossible to put one’s self at the [28] T 274 THE Lf xt. "BK. XXV. head of the multitudes, and secure harmony among them.’ g. The Master said, ‘Listen attentively, you three, while I discourse to you about the ceremonial rules. There are still nine things (to be described), and four of them belong to the Grand festive entertainments. When you know these, though your lot may lie among the channeled fields, if you carry them into practice, you will become wise as sages.
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.
12. 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.’ 3. 3ze-kung crossed over (3ze-Zang’s) mat’, and replied, ‘ Allow me to ask what you mean.’ The Master said, ‘ Respect shown without observing the rules of propriety is called vulgarity ; courtesy without observing those rules is called forwardness ; and boldness without observing them is called violence.’ The Master added, ‘ Forwardness takes away from gentleness and benevolence.’ 4. The Master said, ‘Sze, you err by excess, and Shang by defect.’ 3ze-£4n might be regarded as a 1 See the introductory notice of this Book, vol. xxvii, page 40. The Yen (aHe) in Yen Kit is said by Kang to denote that the party had been to court, and was now at his ease in his own residence. 3 The three disciples must have risen from their mats on the introduction of a new topic, according to vol. xxvii, page 76, paragraph 21. * Substantially a violation of vol. xxvii, page 71, paragraph 26. BK. XXV. RuNG-nf YEN Ku. 271 mother of the people. He could feed them, but he could not teach them’. 5. §ze-kung (again) crossed the mat, and replied, ‘Allow me to ask by what means it is possible to secure this due mean.’ The Master said, ‘By means of the ceremonial rules; by the rules. Yes, it is those rules which define and determine the due mean.’ 6. 3ze-kung having retired, Yen YQ advanced, and said, ‘May I be allowed to ask whether the rules of ceremony do not serve to control what is bad, and to complete what is good?’ The Master said, ‘They do.’ ‘Very well, and how do they do it?’ The Master said, ‘ The idea in the border sacrifices to Heaven and Earth is that they should give expression to the loving feeling towards the spirits; the ceremonies of the autumnal and summer services in the ancestral temple give expression to the loving feeling towards all in the circle of the kindred ; the ceremony of putting down food (by the deceased) serves to express the loving feeling towards those who are dead and for whom they are mourning ; the ceremonies of the archery fétes and the drinking at them express the loving feeling towards all in the district and neighbourhood ; the ceremonies of festal entertainments express the loving feeling towards visitors and guests.’ 1 The Khien-lung editors say that in this paragraph, the part from ‘3ze-khin’ has been introduced by an error in manipulating the tablets. It is found, and more fully, also in the Narratives of the School, article 41 (}F iq f##). The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully. 272 THE Li xi. BK, XXV.
2The previous sentence of it also appears to me to be out of place. Why should Confucius address himself to Sze?—that was not the name of 3ze-kung. What is said to him is found in the Analects, VI, 15, and also more fully. 272 THE Li xi. BK, XXV. 7. The Master said, ‘An intelligent understanding of the idea in the border sacrifices to Heaven and Earth, and of the ceremonies of the autumnal and summer services, would make the government of a state as easy as to point to one’s palm. Therefore let the ceremonial rules be observed:—in the ordinary life at home, and there will be the (right) distinction between young and old; inside the door of the female apartments, and there will be harmony among the three branches of kin; at court, and there will be the right ordering of office and rank; in the different hunting expeditions, and skill in war will be acquired ; in the army and its battalions, and military operations will be successful. ‘In this way, houses and their apartments will be made of the proper dimensions; measures and tripods will have their proper figure; food will have the flavour proper to its season; music will be according to the rules for it; carriages will have their proper form; spirits will receive their proper offerings; the different periods of mourning will have their proper expression of sorrow; discussions will be conducted by those who from their position should take part in them; officers will have their proper business and functions; the business of government will be properly distributed and applied. (The duty) laid on (each) person being discharged in the matter before him (according to these rules), all his movements, and every movement will be what they ought to be.’ 8. The Master said, ‘ What is (the object of) the ceremonial rules? It is just the ordering of affairs. The wise man who has affairs to attend to must have the right method of ordering them. (He who BK, XXV. KUNG-Ni YEN kU. 273 should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ?
3(He who BK, XXV. KUNG-Ni YEN kU. 273 should attempt) to regulate a state without those rules would be like a blind man with no one to lead him ;—groping about, how could he find his way ? Or he would be like one searching all night in a dark room without a light ;—how could he see anything ? ‘If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules. Hence, when the rules are thus neglected :—in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost ; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions ; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proj er men for them ; officers will not have their proper business ; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be. In this condition of things it will be impossible to put one’s self at the [28] T 274 THE Lf xt. "BK. XXV. head of the multitudes, and secure harmony among them.’ g. The Master said, ‘Listen attentively, you three, while I discourse to you about the ceremonial rules. There are still nine things (to be described), and four of them belong to the Grand festive entertainments. When you know these, though your lot may lie among the channeled fields, if you carry them into practice, you will become wise as sages.
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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