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1The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment * See the introductory notice, vol. xxvii, page 41. BK. XXVI. KHUNG-3ZE HSIEN KU. 279 in the ceremonial usages has also its furthest indication in music. The furthest indication of music has also its furthest indication in the voice of sorrow. Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them. The mind and spirit must embrace all within heaven and earth :—these are what we denominate “ the five extreme points.”’ 3. 3ze-hsid said, ‘I have heard your explanation of “the five extreme points;” allow me to ask what “the three points that have no positive existence” mean. Confucius said, ‘The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb :— these are what we denominate “the three points that have no positive existence.” 3ze-hsia said, ‘1 have heard what you have said on those three negations ; allow me to ask in which of the odes we find the nearest expression of them.’ Confucius said, ‘ There is that (IV, ii, ode 1, 6), “Night and day he enlarged its foundations by his deep and silent virtue :”"— . there is music without sound. And that (I, iii, ode 1, 3), “My deportment has been dignified and good, Without anything wrong that can be pointed out :”— there is the ceremony that has noembodiment. And that (I, iii, ode 10, 4), “When among any of the people there was a death, I crawled on my knees to help them:”— there is the mourning that has no garb.’ 280 THE Lf xt. BK. XXVI. 4. 3ze-hsia said, ‘Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?’ Confucius said, ‘How should it be so? When a superior man practises these things, there still arise five other points.’ 5. 3ze-hsia said, ‘How is that?’ Confucius said, “When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness. ‘When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters. ‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions.
2‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions. ‘When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning without garb, the virtue (of him who shows it) becomes pure and very bright. ‘When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there is BK. XXVI. KHUNG-3ZE HSIEN KU. 281 that mourning without garb, it extends to future generations.’ 6. 3ze-hsia said, ‘(It is said that) the virtue of the kings (who founded the) three dynasties was equal ‘to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.’ Confucius said, ‘They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.’ 3ze-hsia said, ‘ Allow me to ask what you call the “Three Impartialities.”’ Confucius said, ‘ Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called “the Three Impartialities.” It is said in the Book of Poetry (IV, iii, ode 4, 3), “God in His favour Thang’s House would not leave, And then Thang rose that favour to receive. Thang’s birth was not from Hsieh too far re- moved, His sagely reverence daily greater proved; For long to Heaven his brilliant influence rose, And while his acts the fear of God disclose, God Thang as model fit for the nine regions chose :”— such was the virtue of Thang. 7. ‘To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew ;—(in the action) of all and each of these there is a lesson. 282 THE Lf xt. BK. XXVI. ‘Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life :—in all and each of these things there is a lesson. 8. ‘When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), “ How grand and high, with hugest bulk, arise
3When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), “ How grand and high, with hugest bulk, arise Those southern hills whose summits touch the skies! Down from them came a Spirit to the earth, And to the sires of Ff’ and Shan gave birth. In those two states our A4u a bulwark has, O’er which the southern foemen dare not pass, And all its states they screen, and through them spread Lessons of virtue, by themselves displayed :”"— such was the virtue of (kings) Wan and Wa. 9. ‘As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6), “Very intelligent were the sons of Heaven, Their good fame was without end : ”— such was the virtue of (the founders) of the three dynasties. BK. XXVI. KHUNG-3ZE HSIEN &U. 283 ‘(And again), “ He displayed his civil virtues, And they permeated all parts of the kingdom :”— such was the virtue of king Thai.’ 10. 3ze-hsid rose up with a sudden joy, and, standing with his back to the wall, said, ‘Your disciple dares not but receive (your instructions) with rever- ’ ence. BOOK XXVII. FANG Ai OR RECORD OF THE DYKES’. 1. According to what the Masters said, the ways laid down by the superior men may be compared to dykes, the object of which is to conserve that in which the people may be deficient ; and though they may be on a great scale, the people will yet pass over them. Therefore the superior men framed rules of ceremony for the conservation of virtue ; punishments to serve as a barrier against licentiousness ; and declared the allotments (of Heaven), as a barrier against evil desires. . 2. The Master said, ‘ The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud. Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder. The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people. Hence the sages dealt with riches and honours, so that riches should 1 See the introductory notice, vol. xxvii, pp. 41, 42. ? Any reader acquainted with Chinese will see that the character fang (Hf) is used substantively and meaning ‘a dyke,’ and as a verb, ‘ to serve as a dyke.’ But a dyke has two uses :—to conserve what is inside it, preventing its flowing away; and to ward off what is without, barring its entrance and encroachment. So the character is here used in both ways. The Xh’ien-lung editors insist on this twofold application of it, tersely and convincingly. BK. XXVII. FANG ki. 285
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.
1The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment * See the introductory notice, vol. xxvii, page 41. BK. XXVI. KHUNG-3ZE HSIEN KU. 279 in the ceremonial usages has also its furthest indication in music. The furthest indication of music has also its furthest indication in the voice of sorrow. Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them. The mind and spirit must embrace all within heaven and earth :—these are what we denominate “ the five extreme points.”’ 3. 3ze-hsid said, ‘I have heard your explanation of “the five extreme points;” allow me to ask what “the three points that have no positive existence” mean. Confucius said, ‘The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb :— these are what we denominate “the three points that have no positive existence.” 3ze-hsia said, ‘1 have heard what you have said on those three negations ; allow me to ask in which of the odes we find the nearest expression of them.’ Confucius said, ‘ There is that (IV, ii, ode 1, 6), “Night and day he enlarged its foundations by his deep and silent virtue :”"— . there is music without sound. And that (I, iii, ode 1, 3), “My deportment has been dignified and good, Without anything wrong that can be pointed out :”— there is the ceremony that has noembodiment. And that (I, iii, ode 10, 4), “When among any of the people there was a death, I crawled on my knees to help them:”— there is the mourning that has no garb.’ 280 THE Lf xt. BK. XXVI. 4. 3ze-hsia said, ‘Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?’ Confucius said, ‘How should it be so? When a superior man practises these things, there still arise five other points.’ 5. 3ze-hsia said, ‘How is that?’ Confucius said, “When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness. ‘When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters. ‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions.
2‘When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions. ‘When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning without garb, the virtue (of him who shows it) becomes pure and very bright. ‘When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there is BK. XXVI. KHUNG-3ZE HSIEN KU. 281 that mourning without garb, it extends to future generations.’ 6. 3ze-hsia said, ‘(It is said that) the virtue of the kings (who founded the) three dynasties was equal ‘to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.’ Confucius said, ‘They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.’ 3ze-hsia said, ‘ Allow me to ask what you call the “Three Impartialities.”’ Confucius said, ‘ Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called “the Three Impartialities.” It is said in the Book of Poetry (IV, iii, ode 4, 3), “God in His favour Thang’s House would not leave, And then Thang rose that favour to receive. Thang’s birth was not from Hsieh too far re- moved, His sagely reverence daily greater proved; For long to Heaven his brilliant influence rose, And while his acts the fear of God disclose, God Thang as model fit for the nine regions chose :”— such was the virtue of Thang. 7. ‘To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew ;—(in the action) of all and each of these there is a lesson. 282 THE Lf xt. BK. XXVI. ‘Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life :—in all and each of these things there is a lesson. 8. ‘When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), “ How grand and high, with hugest bulk, arise
3When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), “ How grand and high, with hugest bulk, arise Those southern hills whose summits touch the skies! Down from them came a Spirit to the earth, And to the sires of Ff’ and Shan gave birth. In those two states our A4u a bulwark has, O’er which the southern foemen dare not pass, And all its states they screen, and through them spread Lessons of virtue, by themselves displayed :”"— such was the virtue of (kings) Wan and Wa. 9. ‘As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6), “Very intelligent were the sons of Heaven, Their good fame was without end : ”— such was the virtue of (the founders) of the three dynasties. BK. XXVI. KHUNG-3ZE HSIEN &U. 283 ‘(And again), “ He displayed his civil virtues, And they permeated all parts of the kingdom :”— such was the virtue of king Thai.’ 10. 3ze-hsid rose up with a sudden joy, and, standing with his back to the wall, said, ‘Your disciple dares not but receive (your instructions) with rever- ’ ence. BOOK XXVII. FANG Ai OR RECORD OF THE DYKES’. 1. According to what the Masters said, the ways laid down by the superior men may be compared to dykes, the object of which is to conserve that in which the people may be deficient ; and though they may be on a great scale, the people will yet pass over them. Therefore the superior men framed rules of ceremony for the conservation of virtue ; punishments to serve as a barrier against licentiousness ; and declared the allotments (of Heaven), as a barrier against evil desires. . 2. The Master said, ‘ The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud. Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder. The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people. Hence the sages dealt with riches and honours, so that riches should 1 See the introductory notice, vol. xxvii, pp. 41, 42. ? Any reader acquainted with Chinese will see that the character fang (Hf) is used substantively and meaning ‘a dyke,’ and as a verb, ‘ to serve as a dyke.’ But a dyke has two uses :—to conserve what is inside it, preventing its flowing away; and to ward off what is without, barring its entrance and encroachment. So the character is here used in both ways. The Xh’ien-lung editors insist on this twofold application of it, tersely and convincingly. BK. XXVII. FANG ki. 285
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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