Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1So 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 not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them. In this way the causes of disorder would more and more disappear.’ . 3. The Master said, ‘ Under heaven the cases are few in which the poor yet find enjoyment}, the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace. As it is said in the Book of Poetry (III, iii, ode 3, II), - “The people desire disorder, And find enjoyment in bitter, poisonous ways.” Hence it was made the rule that no state should have more than 1000 chariots, no chief city’s wall more than 100 embrasures, no family, however rich, more than: 100 chariots. These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.’ 4. The Master said, ‘It is by the rules of ceremony that what is doubtful is displayed, and what is minute is distinguished, that they may serve as dykes for the people. Thus it is that there are the grades of the noble and the mean, the distinctions of dress, the different places at court; and so the people (are taught to) give place to one another.’ 5. The Master said, ‘ There are not two suns in the sky, nor two kings in a territory, nor two masters in a family, nor two superiors of equal honour ; and the people are shown how the distinction between ruler and subject should be maintained. 1 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text. 286 THE Li xt. BK. XXVII.
21 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text. 286 THE Li xt. BK. XXVII. The Khun KAid does not mention the funeral rites for the kings of KA and Yiieh. According to the rules, the ruler of a state is not spoken of as “Heaven’s,” and a Great officer is not spoken of as “a ruler;”—lest the people should be led astray. It is said in the ode, “ Look at (that bird) which in the night calls out for the morning.” Even this is still occasion for being dissatisfied with it.’ 6. The Master said, ‘A ruler does not ride in the same carriage with those of the same surname with himself; and when riding with those of a different surname, he wears a different dress ;—to show the people that they should avoid what may give rise to suspicion. This was intended to guard the people (from incurring suspicion), and yet they found that there were those of the same surname who murdered their ruler?’ ; 7. The Master said, ‘The superior man will decline a position of high honour, but not one that is mean; and riches, but not poverty. In this way confusion and disorder will more and more disappear. Hence the superior man, rather than have his emoluments superior to his worth, will have his worth superior to his emoluments.’ 8. The Master said, ‘In the matter of a cup of liquor and a dish of meat, one may forego his claim and receive that which is less than his due; 1 This is from one of the old pieces, which have been forgotten and lost. Is the bird alluded to the cock? and where is the point of the reference? 2 The Xhien-lung editors labour in vain to make this paragraph clear, and say that it is ‘an error of errors’ to ascribe it to Confucius. BK. XXVII. FANG i. 287 and yet the people will try to obtain more than is due to their years. When one’s mat has been spread for him in a high place, he may move and take his seat on a lower; and yet the people will try to occupy the place due to rank. From the high place due to him at court one may in his humility move to a meaner place ; and yet the people shall be intrusive even in the presence of the ruler. As it is said in the Book of Poetry (II, vii, ode 9, 4), “When men in disputations fine To hear their consciences refuse, Then ’gainst each other they repine, And each maintains his special views. If one a place of rank obtain, And scorn humility to show, The others view him with disdain, And, wrangling, all to ruin go.”’ 9. The Master said, ‘The superior man exalts others and abases himself; he gives the first place to others and takes the last himself ;—and thus the people are taught to be humble and yielding. Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’
3Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’ 10. The Master said, ‘When advantages and rewards are given to the dead first}, and to the living afterwards, the people will not act contrarily to the (character of) the dead. When (the ruler) places those who are exiles (from and for their state) first, and those who remain in it last, the people may be ? The memory of the dead would be honoured, and titles given to them, while those they left behind would be supported. 288 THE Lf xf. BK. XXVII. trusted with (the most arduous duties). It is said in the Book of Poetry (I, iii, ode 3, 4), “In thinking of our deceased lord, She stimulated worthless me.” When this dyke is set up for the people, will they still act contrarily to the dead and have to bewail their lot, with none to whom to appeal ?’ 11. The Master said, ‘When the ruler of a state, with its clans, thinks much of the men and little of the emoluments (which he bestows on them), the people give place readily (to those men). When he thinks much of their ability, and little of the chariots (with which he rewards them), the people address themselves to elegant arts. Hence a superior man keeps his speech under control, while the small man is forward to speak.’ 12, The Master said, ‘If superiors consider and are guided by the words of the people, the people. receive their gifts or commands as if they were from Heaven. If superiors pay no regard to the words of the people, the people put themselves in opposition to them. When inferiors do not receive the gifts of their superiors as if they were from Heaven, there ensues violent disorder. Hence, when the superior exhibits his confidence and courtesy in the government of the people, then the usages of the people in response to him are very great. It is said in the Book of Poetry (III, ii, ode 10, 3), “Remember what in days of old they spake, With grass and fuel-gatherers counsel take. 13. The Master said, ‘If (the ruler) ascribe what is good to others, and what is wrong to himself, the 9? BK. XXVII. FANG xf. 289 people will not contend (among themselves). If he ascribe what is good to others, and what is wrong to himself, dissatisfactions will more and more disappear. It is said in the Book of Poetry (I, v, ode 4, 2), “You had consulted the tortoise-shell; you had consulted the stalks; In their responses there was nothing unfavour- able.”’ 14. The Master said, ‘If (the ruler) ascribe what is good to others and what is wrong to himself, the people will yield to others (the credit of) what is good in them. It is said in the Book of Poetry (III, i, ode 10, 7), “He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site, And king Wa completed the city.”’
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.
1So 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 not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them. In this way the causes of disorder would more and more disappear.’ . 3. The Master said, ‘ Under heaven the cases are few in which the poor yet find enjoyment}, the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace. As it is said in the Book of Poetry (III, iii, ode 3, II), - “The people desire disorder, And find enjoyment in bitter, poisonous ways.” Hence it was made the rule that no state should have more than 1000 chariots, no chief city’s wall more than 100 embrasures, no family, however rich, more than: 100 chariots. These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.’ 4. The Master said, ‘It is by the rules of ceremony that what is doubtful is displayed, and what is minute is distinguished, that they may serve as dykes for the people. Thus it is that there are the grades of the noble and the mean, the distinctions of dress, the different places at court; and so the people (are taught to) give place to one another.’ 5. The Master said, ‘ There are not two suns in the sky, nor two kings in a territory, nor two masters in a family, nor two superiors of equal honour ; and the people are shown how the distinction between ruler and subject should be maintained. 1 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text. 286 THE Li xt. BK. XXVII.
21 Literally, ‘ the poor are fond of (enjoyment) ;’ but the ‘ fond of’ is acknowledged to be an addition to the text. 286 THE Li xt. BK. XXVII. The Khun KAid does not mention the funeral rites for the kings of KA and Yiieh. According to the rules, the ruler of a state is not spoken of as “Heaven’s,” and a Great officer is not spoken of as “a ruler;”—lest the people should be led astray. It is said in the ode, “ Look at (that bird) which in the night calls out for the morning.” Even this is still occasion for being dissatisfied with it.’ 6. The Master said, ‘A ruler does not ride in the same carriage with those of the same surname with himself; and when riding with those of a different surname, he wears a different dress ;—to show the people that they should avoid what may give rise to suspicion. This was intended to guard the people (from incurring suspicion), and yet they found that there were those of the same surname who murdered their ruler?’ ; 7. The Master said, ‘The superior man will decline a position of high honour, but not one that is mean; and riches, but not poverty. In this way confusion and disorder will more and more disappear. Hence the superior man, rather than have his emoluments superior to his worth, will have his worth superior to his emoluments.’ 8. The Master said, ‘In the matter of a cup of liquor and a dish of meat, one may forego his claim and receive that which is less than his due; 1 This is from one of the old pieces, which have been forgotten and lost. Is the bird alluded to the cock? and where is the point of the reference? 2 The Xhien-lung editors labour in vain to make this paragraph clear, and say that it is ‘an error of errors’ to ascribe it to Confucius. BK. XXVII. FANG i. 287 and yet the people will try to obtain more than is due to their years. When one’s mat has been spread for him in a high place, he may move and take his seat on a lower; and yet the people will try to occupy the place due to rank. From the high place due to him at court one may in his humility move to a meaner place ; and yet the people shall be intrusive even in the presence of the ruler. As it is said in the Book of Poetry (II, vii, ode 9, 4), “When men in disputations fine To hear their consciences refuse, Then ’gainst each other they repine, And each maintains his special views. If one a place of rank obtain, And scorn humility to show, The others view him with disdain, And, wrangling, all to ruin go.”’ 9. The Master said, ‘The superior man exalts others and abases himself; he gives the first place to others and takes the last himself ;—and thus the people are taught to be humble and yielding. Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’
3Thus when he is speaking of the ruler of another state, he calls him “ The Ruler;” but when mentioning his own ruler, he calls him “ Our ruler of little virtue.”’ 10. The Master said, ‘When advantages and rewards are given to the dead first}, and to the living afterwards, the people will not act contrarily to the (character of) the dead. When (the ruler) places those who are exiles (from and for their state) first, and those who remain in it last, the people may be ? The memory of the dead would be honoured, and titles given to them, while those they left behind would be supported. 288 THE Lf xf. BK. XXVII. trusted with (the most arduous duties). It is said in the Book of Poetry (I, iii, ode 3, 4), “In thinking of our deceased lord, She stimulated worthless me.” When this dyke is set up for the people, will they still act contrarily to the dead and have to bewail their lot, with none to whom to appeal ?’ 11. The Master said, ‘When the ruler of a state, with its clans, thinks much of the men and little of the emoluments (which he bestows on them), the people give place readily (to those men). When he thinks much of their ability, and little of the chariots (with which he rewards them), the people address themselves to elegant arts. Hence a superior man keeps his speech under control, while the small man is forward to speak.’ 12, The Master said, ‘If superiors consider and are guided by the words of the people, the people. receive their gifts or commands as if they were from Heaven. If superiors pay no regard to the words of the people, the people put themselves in opposition to them. When inferiors do not receive the gifts of their superiors as if they were from Heaven, there ensues violent disorder. Hence, when the superior exhibits his confidence and courtesy in the government of the people, then the usages of the people in response to him are very great. It is said in the Book of Poetry (III, ii, ode 10, 3), “Remember what in days of old they spake, With grass and fuel-gatherers counsel take. 13. The Master said, ‘If (the ruler) ascribe what is good to others, and what is wrong to himself, the 9? BK. XXVII. FANG xf. 289 people will not contend (among themselves). If he ascribe what is good to others, and what is wrong to himself, dissatisfactions will more and more disappear. It is said in the Book of Poetry (I, v, ode 4, 2), “You had consulted the tortoise-shell; you had consulted the stalks; In their responses there was nothing unfavour- able.”’ 14. The Master said, ‘If (the ruler) ascribe what is good to others and what is wrong to himself, the people will yield to others (the credit of) what is good in them. It is said in the Book of Poetry (III, i, ode 10, 7), “He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site, And king Wa completed the city.”’
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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