Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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.”’ 15. The Master said, ‘If (ministers) ascribe what is good to their ruler and what is wrong to themselves, the people will become loyal. It is said in the Book of History (V, xxi, 6), ‘When you have any good plans or counsels, enter and lay them before your ruler in the court; and thereafter, when you are acting abroad in accordance with them, say, ‘ This plan, or this view, is all due to the virtue of our ruler!’ Oh! in this way how good and distinguished will you be!”’ 16. The Master said, ‘If (a ruler, being a son,) ascribe what is good to his father, and what is wrong to himself, the people will become filial. It is said in “ The Great Declaration,” “If I subdue X/4u, it will not be my prowess, but the faultless virtue of (28) U 290 THE Lf xt. BK. XXVII, my deceased father Wan. If Au subdues me, it will not be from any fault of my deceased father Wan, but because I, who am as a little child, am not good”’ (Shi, V, i, sect. 3, 6). 17. The Master said, ‘A superior man will forget and not make much of the errors of his father, and will show his reverence for his excellence. It is said in the Lun Yii (I, xi), “ He who for three years does not change from the way of his father, may be pronounced filial ;” and in the K4o 3ung (Sh4, III, viii, 1) it is said, “ For three years he kept without speaking ; when he did speak, they were delighted.” 18. The Master said, ‘To obey (his parents’) commands without angry (complaint); to remonstrate with them gently without being weary; and not to murmur against them, though they punish him, may be pronounced filial piety. It is said in the Book of Poetry (III, ii, ode 3, 5), “Your filial son was unceasing in his service.”’ 19. The Master said, ‘ To cultivate harmony with all the kindred of parents may be progounced filial! It is said in the Book of Poetry (II, vii, ode 9, 3), “ Brethren whose virtue stands the test, By bad example still unchanged, Their generous feelings manifest, Nor grow among themselves estranged. But if their virtue weakly fails The evil influence to withstand, Then selfishness o'er love prevails, And troubles rise on every hand.”’ 20. The Master said, ‘(A son) may ride in the chariot of an intimate friend of his father, but he BK. XXVII, FANG Kf. 291 should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’ 21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’
2291 should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’ 21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’ 22. The Master said, ‘Father and son should not be in the same (official) position ;—to magnify the reverence (due to the father). It is said in the Book of History (Sha, ITI, v, sect. 1, 3), “If the sovereign do not show himself the sovereign, he disgraces his ancestors.” 23. The Master said, ‘Before his parents (a son) should not speak of himself as old; he may speak of the duty due to parents, but not of the gentle kindness due from them; inside the female apartments he may sport, but should not sigh. By these (rules) the superior man would protect the people (from evil), and still they are found slight in their acknowledgment of filial duty, and prompt in their appreciation of gentle kindness.’ 24. The Master said, ‘When they who are over the people show at their courts their respect for the old, the people become filial.’ 25. The Master said, ‘The (use of) the representatives of the deceased at sacrifices, and of one who presides (at the services) in the ancestral temple, was intended to show the people that they had still those whom they should serve. The repairing of the ancestral temple and the reverential performance of the sacrifices were intended to teach the people to follow their dead with their filial duty. These things should guard the people (from evil), and still they are prone to forget their parents.’ U2 } \ i 292 THE Li xi. BK, XXVII. 26. The Master said, ‘When (it is wished to) show respect (to guests), the vessels of sacrifice are used?, Thus it is that the superior man will not in the poverty of his viands neglect the rules of ceremony, nor in their abundance and excellence make those rules disappear. Hence, according to the rules of feasting, when the host gives in person anything to a guest, the guest offers a portion in sacrifice, but he does not do so with what the host does not himself give him. Therefore, when there is no ceremony in the gift, however admirable it may be, .___ the superior man does not partake of it. | It is said in the Yi, “The ox slain in sacrifice by the neighbour on the east is not equal to the spare spring sacrifice of the neighbour on the west, (whose sincerity) .. .¥eceives the blessing*.” It is said in the Book of Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits, You have satiated us with your virtue.” But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’
3.¥eceives the blessing*.” It is said in the Book of Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits, You have satiated us with your virtue.” But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’ 27. The Master said, ‘There are the seven days of fasting, and the three days of vigil and adjustment of the thoughts; there is the appointment of the one man to act as the personator of the dead, in passing whom it is required to adopt a hurried pace :—all to teach reverence (for the departed).’ 1 This would be in the entertainment, at the close of the sacrifices, given to the relatives and others who had taken part in them. * This is the symbolism of the fifth line of the 63rd Hexagram (Xt 31). See vol. xvi, pp. 206-208. BK. XXVII. FANG xf. 293 The sweet liquor is in the apartment (where the personator is); the reddish in the hall; and the clear in the court below :—all to teach the people not to go to excess in being greedy}. The personator drinks three cups, and all the guests drink one :—teaching the people that there must be the distinction of high and low. The ruler takes the opportunity of the spirits and flesh of his sacrifice to assemble all the members of his kindred :—teaching the people to cultivate harmony. Thus it is that on the hall above they look at what is done in the apartment, and in the court below at what is done by those in the hall (for their pattern) ; as it is said in the Book of Poetry (II, vi, ode 5, 3), ‘Every form is according to rule ; Every smile and word is as it should be.’ 28. The Master said, ‘The giving place to a visitor at every stage of his advancing (from the entrance gate), according to the rules for visitors; and the repetition of the ceremonies, according to the mourning rites, in an ever-increasing distance from the apartment of the corpse; the washing of the corpse over the pit in the centre of the open court ; the putting the rice into the mouth under the window; the slighter dressing of the corpse inside the door of the apartment; the greater dressing at the top of the steps on the east; the coffining in the place for guests; the sacrifice on taking the road (with the coffin) in the courtyard ; and the interment in the grave :—these were intended to teach the people how the element of distance enters into the » The best liquor was in the lowest place. 294 THE Lf xf. BK. XXVII. usages. Under the Yin dynasty they condoled with the mourners at the grave; they do so under K Au in the house :—showing the people that they should not neglect the custom.’
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.
1It 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.”’ 15. The Master said, ‘If (ministers) ascribe what is good to their ruler and what is wrong to themselves, the people will become loyal. It is said in the Book of History (V, xxi, 6), ‘When you have any good plans or counsels, enter and lay them before your ruler in the court; and thereafter, when you are acting abroad in accordance with them, say, ‘ This plan, or this view, is all due to the virtue of our ruler!’ Oh! in this way how good and distinguished will you be!”’ 16. The Master said, ‘If (a ruler, being a son,) ascribe what is good to his father, and what is wrong to himself, the people will become filial. It is said in “ The Great Declaration,” “If I subdue X/4u, it will not be my prowess, but the faultless virtue of (28) U 290 THE Lf xt. BK. XXVII, my deceased father Wan. If Au subdues me, it will not be from any fault of my deceased father Wan, but because I, who am as a little child, am not good”’ (Shi, V, i, sect. 3, 6). 17. The Master said, ‘A superior man will forget and not make much of the errors of his father, and will show his reverence for his excellence. It is said in the Lun Yii (I, xi), “ He who for three years does not change from the way of his father, may be pronounced filial ;” and in the K4o 3ung (Sh4, III, viii, 1) it is said, “ For three years he kept without speaking ; when he did speak, they were delighted.” 18. The Master said, ‘To obey (his parents’) commands without angry (complaint); to remonstrate with them gently without being weary; and not to murmur against them, though they punish him, may be pronounced filial piety. It is said in the Book of Poetry (III, ii, ode 3, 5), “Your filial son was unceasing in his service.”’ 19. The Master said, ‘ To cultivate harmony with all the kindred of parents may be progounced filial! It is said in the Book of Poetry (II, vii, ode 9, 3), “ Brethren whose virtue stands the test, By bad example still unchanged, Their generous feelings manifest, Nor grow among themselves estranged. But if their virtue weakly fails The evil influence to withstand, Then selfishness o'er love prevails, And troubles rise on every hand.”’ 20. The Master said, ‘(A son) may ride in the chariot of an intimate friend of his father, but he BK. XXVII, FANG Kf. 291 should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’ 21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’
2291 should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.’ 21. The Master said, ‘Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs) ?’ 22. The Master said, ‘Father and son should not be in the same (official) position ;—to magnify the reverence (due to the father). It is said in the Book of History (Sha, ITI, v, sect. 1, 3), “If the sovereign do not show himself the sovereign, he disgraces his ancestors.” 23. The Master said, ‘Before his parents (a son) should not speak of himself as old; he may speak of the duty due to parents, but not of the gentle kindness due from them; inside the female apartments he may sport, but should not sigh. By these (rules) the superior man would protect the people (from evil), and still they are found slight in their acknowledgment of filial duty, and prompt in their appreciation of gentle kindness.’ 24. The Master said, ‘When they who are over the people show at their courts their respect for the old, the people become filial.’ 25. The Master said, ‘The (use of) the representatives of the deceased at sacrifices, and of one who presides (at the services) in the ancestral temple, was intended to show the people that they had still those whom they should serve. The repairing of the ancestral temple and the reverential performance of the sacrifices were intended to teach the people to follow their dead with their filial duty. These things should guard the people (from evil), and still they are prone to forget their parents.’ U2 } \ i 292 THE Li xi. BK, XXVII. 26. The Master said, ‘When (it is wished to) show respect (to guests), the vessels of sacrifice are used?, Thus it is that the superior man will not in the poverty of his viands neglect the rules of ceremony, nor in their abundance and excellence make those rules disappear. Hence, according to the rules of feasting, when the host gives in person anything to a guest, the guest offers a portion in sacrifice, but he does not do so with what the host does not himself give him. Therefore, when there is no ceremony in the gift, however admirable it may be, .___ the superior man does not partake of it. | It is said in the Yi, “The ox slain in sacrifice by the neighbour on the east is not equal to the spare spring sacrifice of the neighbour on the west, (whose sincerity) .. .¥eceives the blessing*.” It is said in the Book of Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits, You have satiated us with your virtue.” But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’
3.¥eceives the blessing*.” It is said in the Book of Poetry (III, ii, ode 3, 1), “You have made us drink to the full of your Spirits, You have satiated us with your virtue.” But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.’ 27. The Master said, ‘There are the seven days of fasting, and the three days of vigil and adjustment of the thoughts; there is the appointment of the one man to act as the personator of the dead, in passing whom it is required to adopt a hurried pace :—all to teach reverence (for the departed).’ 1 This would be in the entertainment, at the close of the sacrifices, given to the relatives and others who had taken part in them. * This is the symbolism of the fifth line of the 63rd Hexagram (Xt 31). See vol. xvi, pp. 206-208. BK. XXVII. FANG xf. 293 The sweet liquor is in the apartment (where the personator is); the reddish in the hall; and the clear in the court below :—all to teach the people not to go to excess in being greedy}. The personator drinks three cups, and all the guests drink one :—teaching the people that there must be the distinction of high and low. The ruler takes the opportunity of the spirits and flesh of his sacrifice to assemble all the members of his kindred :—teaching the people to cultivate harmony. Thus it is that on the hall above they look at what is done in the apartment, and in the court below at what is done by those in the hall (for their pattern) ; as it is said in the Book of Poetry (II, vi, ode 5, 3), ‘Every form is according to rule ; Every smile and word is as it should be.’ 28. The Master said, ‘The giving place to a visitor at every stage of his advancing (from the entrance gate), according to the rules for visitors; and the repetition of the ceremonies, according to the mourning rites, in an ever-increasing distance from the apartment of the corpse; the washing of the corpse over the pit in the centre of the open court ; the putting the rice into the mouth under the window; the slighter dressing of the corpse inside the door of the apartment; the greater dressing at the top of the steps on the east; the coffining in the place for guests; the sacrifice on taking the road (with the coffin) in the courtyard ; and the interment in the grave :—these were intended to teach the people how the element of distance enters into the » The best liquor was in the lowest place. 294 THE Lf xf. BK. XXVII. usages. Under the Yin dynasty they condoled with the mourners at the grave; they do so under K Au in the house :—showing the people that they should not neglect the custom.’
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.
No commentary for this page.