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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1294 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 Master said, ‘(These services in connexion with) death are the last duties which the people have to pay (to their departed). I follow Adu in them. They were intended to serve as guards to the people (to keep them from error). Among the princes, however, there still were those who did not attend the burials of other princes, and take part in them!’ 29. The Master said, ‘The going up to the hall by the steps for the guests, and receiving the condolences sent to him in the guests’ place, are designed to teach the filial to continue their filial duty even to the dead. ‘ Until the mourning rites are finished, a son is not styled “ Ruler :”—showing the people that there ought to be no contention (between father and son). Hence in the Adun KAid of LA, recording deaths in Bin, it is said, “(Li Kho) killed Hst-£41, the son of his ruler, and his ruler A’4o?:’—a barrier was thus raised to prevent the people (from doing such deeds), And yet there were sons who still murdered their fathers.’ 30. The Master said, ‘ Filial duty may be transferred to the service of the ruler, and brotherly sub- 1 It is not easy to determine the meaning of the text in this sentence. Chinese writers differ about it among themselves, The whole paragraph, indeed, is confused; and the second ‘ The Master said’ should probably form a paragraph by itself. 1 This forms two entries in the Aun AAid, under the ninth and tenth years of duke Hsf. The first notice is according to the rule about a son of a.feudal prince being still only called ‘Son’ till the mourning for his father was completed, and the second is contrary to it. The concluding remark is also away from the point. BK, XXVII. FANG xt, 295 mission to the service of elders :—showing the people that they ought not to be double-minded. Hence a superior man, while his ruler is alive, should not take counsel about taking office (in another state). It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’ ‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler).
2It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’ ‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler). ‘While his parents are alive, a son should not dare to consider his wealth as his own, nor to hold any of it as for his own private use :—showing the people how they should look on the relation between high and low. Hence the son of Heaven cannot be received with the ceremonies of a guest anywhere within the four seas, and no one can presume to be his host. Hence, also, when a ruler goes to a minister’s (mansion) he goes up to the hall by the (host’s) steps on the east and proceeds to the place (of honour) in the hall: showing the people that they should not dare to consider their houses their own. ‘While his parents are alive, the gifts presented to a son should not extend to a carriage and its team :— showing the people that they should not dare to monopolise (any honours). ‘ All these usages were intended to keep the people from transgressing their proper bounds ; and yet there are those who forget their parents, and are doubleminded to their ruler.’ 31. The Master said, ‘The ceremony takes place before the silks (offered in connexion with it) are 1 The translation here is according to a view appended by the Khien-lung editors to the usual notes on the sentence, 296 THE Li xf. BK. XXYiI. presented :—this is intended to teach the people to make the doing of their duties the first thing, and their salaries an after consideration. If money be sought first and the usages of propriety last, then the people will be set on gain: if the mere feeling be acted on, without any expressions (of courtesy and deference), there will be contentions among the people. Hence the superior man, when presents are brought to him, if he cannot see him who offers them, does not look at the presents, It is said in the YI, “ He reaps without having ploughed that he may reap; he gathers the produce of the third year’s field without having cultivated them the first year ;— there will be evil.” In this way it is sought to guard the people, and yet there are of them who value their emoluments and set little store by their practice.’ 32. The Master said, ‘The superior man does not take all the profit that he might do, but leaves some for the people. It is said in the Book of Poetry (II, vi, ode 8, 3), “ There shall be handfuls left on the ground, And ears here and there left untouched ;— For the benefit of the widow.” ‘Hence, when a superior man is in office (and enjoys its emoluments), he does not go in for farming; if he hunts, he does not (also) fish; he eats the (fruits of the) season, and is not eager for delicacies ; if a Great officer, he does not sit on sheepskins ; if a lower officer, he does not sit on dogskins. It is said in the Book of Poetry (I, iii, ode 10, 1),
3It is said in the Book of Poetry (I, iii, ode 10, 1), 1 See the symbolism of line 2, of the 2gth Hexagram, vol. xvi, pp. 110, 11. The last character here is not in the Yi, and a different moral seems to be drawn from the whole. BK. XXVII, PANG ki. “When we gather the mustard-plant and earthmelons, We do not reject them because of their roots. While I do nothing contrary to my good name, I should live with you till our death.” In this way it was intended to guard the people against loving wrong ; and still some forget righteousness and struggle for gain, even to their own ruin.’ 33. The Master said, ‘The ceremonial usages ° serve as dykes to the people against bad excesses — (to which they are prone). They display the separation which should be maintained (between the sexes), that there may be no occasion for suspicion, and the relations of the people be well defined. It is said in , the Book of Poetry (I, viii, ode vi, 3, 4), “ How do we proceed in hewing an axe-handle ? Without another axe it cannot be done. _ How do we proceed in taking a wife ? Without a go-between it cannot be done. How do we proceed in planting hemp ? The acres must be dressed length-wise and crosswise. How do we proceed in taking a wife ? Announcement must first be made to our parents.” In this way it was intended to guard the people | (against doing wrong), and still there are some (women) among them, who offer themselves (to the male)’ 34. The Master said, ‘A man in taking a wife does not take one of the same surname with himself :—to show broadly the distinction (to be maintained between man and wife). Hence, when a man is buying a concubine, if he do not know her surname, 298 THE tf xf. BK, XXVII. he consults the tortoise-shell about it. In this way it was intended to preserve the people (from going wrong in the matter); and yet the Khun KAid of Lf still suppresses the surname of duke K4o’s wife, simply saying “W4,” and the record of her death is “Mang (the elder) 3ze died?.”’ 35. The Master said, ‘According to the rules, male and female do not give the cup to one another, excepting at sacrifice. This was intended to guard the people against (undue freedom of intercourse); and yet the marquis of Yang killed the marquis of M4, and stole away his wife. Therefore the presence of the wife at the grand entertainments was disallowed.’ 36. The Master said, ‘With the son of a widow one does not have interviews :—this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion). Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door. This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.’
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.
1294 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 Master said, ‘(These services in connexion with) death are the last duties which the people have to pay (to their departed). I follow Adu in them. They were intended to serve as guards to the people (to keep them from error). Among the princes, however, there still were those who did not attend the burials of other princes, and take part in them!’ 29. The Master said, ‘The going up to the hall by the steps for the guests, and receiving the condolences sent to him in the guests’ place, are designed to teach the filial to continue their filial duty even to the dead. ‘ Until the mourning rites are finished, a son is not styled “ Ruler :”—showing the people that there ought to be no contention (between father and son). Hence in the Adun KAid of LA, recording deaths in Bin, it is said, “(Li Kho) killed Hst-£41, the son of his ruler, and his ruler A’4o?:’—a barrier was thus raised to prevent the people (from doing such deeds), And yet there were sons who still murdered their fathers.’ 30. The Master said, ‘ Filial duty may be transferred to the service of the ruler, and brotherly sub- 1 It is not easy to determine the meaning of the text in this sentence. Chinese writers differ about it among themselves, The whole paragraph, indeed, is confused; and the second ‘ The Master said’ should probably form a paragraph by itself. 1 This forms two entries in the Aun AAid, under the ninth and tenth years of duke Hsf. The first notice is according to the rule about a son of a.feudal prince being still only called ‘Son’ till the mourning for his father was completed, and the second is contrary to it. The concluding remark is also away from the point. BK, XXVII. FANG xt, 295 mission to the service of elders :—showing the people that they ought not to be double-minded. Hence a superior man, while his ruler is alive, should not take counsel about taking office (in another state). It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’ ‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler).
2It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers!’ ‘The mourning for a father lasts for three years, and that for a ruler the same time :—showing the people that they must not doubt (about the duty which they owe to their ruler). ‘While his parents are alive, a son should not dare to consider his wealth as his own, nor to hold any of it as for his own private use :—showing the people how they should look on the relation between high and low. Hence the son of Heaven cannot be received with the ceremonies of a guest anywhere within the four seas, and no one can presume to be his host. Hence, also, when a ruler goes to a minister’s (mansion) he goes up to the hall by the (host’s) steps on the east and proceeds to the place (of honour) in the hall: showing the people that they should not dare to consider their houses their own. ‘While his parents are alive, the gifts presented to a son should not extend to a carriage and its team :— showing the people that they should not dare to monopolise (any honours). ‘ All these usages were intended to keep the people from transgressing their proper bounds ; and yet there are those who forget their parents, and are doubleminded to their ruler.’ 31. The Master said, ‘The ceremony takes place before the silks (offered in connexion with it) are 1 The translation here is according to a view appended by the Khien-lung editors to the usual notes on the sentence, 296 THE Li xf. BK. XXYiI. presented :—this is intended to teach the people to make the doing of their duties the first thing, and their salaries an after consideration. If money be sought first and the usages of propriety last, then the people will be set on gain: if the mere feeling be acted on, without any expressions (of courtesy and deference), there will be contentions among the people. Hence the superior man, when presents are brought to him, if he cannot see him who offers them, does not look at the presents, It is said in the YI, “ He reaps without having ploughed that he may reap; he gathers the produce of the third year’s field without having cultivated them the first year ;— there will be evil.” In this way it is sought to guard the people, and yet there are of them who value their emoluments and set little store by their practice.’ 32. The Master said, ‘The superior man does not take all the profit that he might do, but leaves some for the people. It is said in the Book of Poetry (II, vi, ode 8, 3), “ There shall be handfuls left on the ground, And ears here and there left untouched ;— For the benefit of the widow.” ‘Hence, when a superior man is in office (and enjoys its emoluments), he does not go in for farming; if he hunts, he does not (also) fish; he eats the (fruits of the) season, and is not eager for delicacies ; if a Great officer, he does not sit on sheepskins ; if a lower officer, he does not sit on dogskins. It is said in the Book of Poetry (I, iii, ode 10, 1),
3It is said in the Book of Poetry (I, iii, ode 10, 1), 1 See the symbolism of line 2, of the 2gth Hexagram, vol. xvi, pp. 110, 11. The last character here is not in the Yi, and a different moral seems to be drawn from the whole. BK. XXVII, PANG ki. “When we gather the mustard-plant and earthmelons, We do not reject them because of their roots. While I do nothing contrary to my good name, I should live with you till our death.” In this way it was intended to guard the people against loving wrong ; and still some forget righteousness and struggle for gain, even to their own ruin.’ 33. The Master said, ‘The ceremonial usages ° serve as dykes to the people against bad excesses — (to which they are prone). They display the separation which should be maintained (between the sexes), that there may be no occasion for suspicion, and the relations of the people be well defined. It is said in , the Book of Poetry (I, viii, ode vi, 3, 4), “ How do we proceed in hewing an axe-handle ? Without another axe it cannot be done. _ How do we proceed in taking a wife ? Without a go-between it cannot be done. How do we proceed in planting hemp ? The acres must be dressed length-wise and crosswise. How do we proceed in taking a wife ? Announcement must first be made to our parents.” In this way it was intended to guard the people | (against doing wrong), and still there are some (women) among them, who offer themselves (to the male)’ 34. The Master said, ‘A man in taking a wife does not take one of the same surname with himself :—to show broadly the distinction (to be maintained between man and wife). Hence, when a man is buying a concubine, if he do not know her surname, 298 THE tf xf. BK, XXVII. he consults the tortoise-shell about it. In this way it was intended to preserve the people (from going wrong in the matter); and yet the Khun KAid of Lf still suppresses the surname of duke K4o’s wife, simply saying “W4,” and the record of her death is “Mang (the elder) 3ze died?.”’ 35. The Master said, ‘According to the rules, male and female do not give the cup to one another, excepting at sacrifice. This was intended to guard the people against (undue freedom of intercourse); and yet the marquis of Yang killed the marquis of M4, and stole away his wife. Therefore the presence of the wife at the grand entertainments was disallowed.’ 36. The Master said, ‘With the son of a widow one does not have interviews :—this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion). Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door. This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.’
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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