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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence, 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.’ 37. The Master said, ‘The love of virtue should be like the love of beauty (from an inward constraint). Princes of states should not be like fishers for beauty 1 The latter entry is found in the KAun XAif, under the twelfth year of duke Ai. The lady’s surname is not found in that Xing at all; and Confucius himself probably suppressed it. Compare what is said in the Analects, VII, 30, where the sage, on the same subject, does not appear to more advantage than he does here. * Who these princes were, or what were the circumstances of the case, is not known. BK. XXVII. FANG i. 299 (in the families) below them. Hence the superior man keeps aloof from beauty, in order to constitute a rule for the people. Thus male and female, in giving and receiving, do not allow their hands to touch; in driving his wife in a carriage, a husband advances his left hand; when a young aunt, a sister, or a daughter has been married, and returns (to her father’s house), no male can sit on the same mat with her; a widow should not wail at night; when a wife is ill, in asking for her, the nature of her illness should not be mentioned :—in this way it was sought to keep the people (from irregular connexions) ; and yet there are those who become licentious, and introduce disorder and confusion among their kindred.’ 38. The Master said, ‘According to the rules of marriage, the son-in-law should go in person to meet the bride. When he is introduced to her father and mother, they bring her forward, and give her to him’ :—being afraid things should go contrary to what is right. In this way a dyke is raised in the interest of the people; and yet there are cases in which the wife will not go (to her husband’s)?,’ ' “Warning her, at the same time, to see that she reverenced her husband.’ * We should rather say here—‘in which the bride will not go to the bridegroom’s.’ The commentators do not give instances in point from the records of Chinese history. Perhaps the Master merely meant to say that there were cases in which the bride did not go to her new home in the spirit of reverence and obedience enjoined upon her. BOOK XXVIII. KUNG YUNG OR THE STATE OF EQUILIBRIUM AND HARMONY’. Section I. 1. What Heaven has conferred is called the Nature. An accordance with this nature is called the Path of Duty; the regulation of this path is called the System of Instruction. 2. The path should not be left for an instant ; if it could be left, it would not be the path. 3. On this account the superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive.
22. The path should not be left for an instant ; if it could be left, it would not be the path. 3. On this account the superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive. 4. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself when he is alone. 5. When there are no stirrings of pleasure, anger, sorrow, or joy, we call it the State of Equilibrium. When those feelings have been stirred, and all in their due measure and degree, we call it the State of Harmony. This Equilibrium is the great root (from which grow all the human actings) in the world; and this Harmony is the universal path (in which they should all proceed). 6. Let the State of Equilibrium and Harmony exist in perfection, and heaven and earth 1 See the introductory notice, vol. xxvii, pp. 42, 43. SECT. I. EUNG YUNG. 301 would have their (right) places, (and do their proper work), and all things would be nourished (and flourish)'. 7. Kung-nt* said, ‘The superior man (exhibits) the state of equilibrium and harmony*; the small 1 These six short paragraphs may be considered a summary of the Confucian doctrine, and a sort of text to the sermon which follows in the rest of the Treatise ;—the first chapter of it. The commencing term, Heaven, gives us, vaguely, the idea of a supreme, righteous, and benevolent Power; while ‘heaven and earth,’ in paragraph 6, bring before us the material heaven and earth with inherent powers and capabilities, by the interaction of which all the phenomena of production, growth, and decay are produced. Midway between these is Man; and nothing is wanting to make a perfectly happy world but his moral perfection, evidenced by his perfect conformity to the right path, the path of duty. ‘The superior man,’ in paragraph 3, has evidently the moral signification of the name in its highest degree. He is the man ‘who embodies the path (ag 4 x. A): The description of him in paragtaph 4, that ‘he is watchful over himself when alone,’ is, literally, that ‘he is watchful over his solitariness,—his aloneness,’ that ‘ solitariness’ being, I conceive, the ideal of his own nature to which every man in his best and highest moments is capable of attaining. * See the introductory notice of Book XXV.
3* See the introductory notice of Book XXV. ° Formerly I translated this by ‘The superior man (embodies) the course of the mean.’ Zottoli gives for it, ‘Sapiens vir tenet medium;’ Rémusat, ‘Le sage tient invariablement le milieu,’ and ‘Sapiens medio constat.’ The two characters Kung yung (Ff jaf), however, are evidently brought on from the preceding chapter, yung (FB) being used instead of the ho (Fal) in paragraphs 5 and 6. In the Khang-hsf dictionary, we find that yung is defined by ho, among other terms, with a reference to a remark of Kang Hstian, preserved by La Teh-ming, that ‘the Book is named the Kung Yung, because it records the practice of the Kung Ho.’ ang was obliged to express himself so, having defined the yung of the title by another yung (JA), meaning ‘use’ or ‘practice.’ But both Aung and yung are adjectival terms used substantively. 302 THE Lf xv. BK. XXVIII. man presents the opposite of those states. The superior man exhibits them, because he is the superior man, and maintains himself in them; the small man presents the opposite of them, because he is the small man, and exercises no apprehensive caution,’ 8. The Master said, ‘ Perfect is the state of equilibrium and harmony! Rare have they long been among the people who could attain to it!’ g. The Master said, ‘I know how it is that the Path is not walked in. The knowing go beyond it, and the stupid do not come up to it. The worthy go beyond it, and the unworthy do not come up to it. There is nobody but eats and drinks; but they are few who can distinguish the flavours (of what they eat and drink)?’ 10. The Master said, ‘Ah! how is the path untrodden !’ 11. The Master said, ‘Was not Shun grandly wise ? Shun loved to question others, and to study their words though they might be shallow. He concealed what was bad (in them), and displayed what was good. He laid hold of their two extremes, determined the mean® between them, and used it in (his government of) the people. It was this that made him Shun!’ 12. The Master said, ‘Men all say, “We are wise;” but being driven forward and taken in a net, a trap, or a pitfall, not one of them knows how to escape. Men all say, “We are wise;” but when they have chosen the state of equilibrium and harmony, they are not able to keep in it for a round month,’ 1 Men eat and drink without knowing why or what. * Here Kung has the signification of ‘the mean, the just medium between two extremes, SECT. ¥. KUNG YUNG. 303 13. The Master said, ‘This was the character of Hui :—Having chosen the state of equilibrium and harmony, when he found any one thing that was good, he grasped it firmly, wore it on his breast, and did not let it go’ 14. The Master said, ‘The kingdom, its states, and clans may be perfectly ruled; dignities and emoluments may be declined; but the state of equilibrium and harmony cannot be attained to.’
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.
1Hence, 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.’ 37. The Master said, ‘The love of virtue should be like the love of beauty (from an inward constraint). Princes of states should not be like fishers for beauty 1 The latter entry is found in the KAun XAif, under the twelfth year of duke Ai. The lady’s surname is not found in that Xing at all; and Confucius himself probably suppressed it. Compare what is said in the Analects, VII, 30, where the sage, on the same subject, does not appear to more advantage than he does here. * Who these princes were, or what were the circumstances of the case, is not known. BK. XXVII. FANG i. 299 (in the families) below them. Hence the superior man keeps aloof from beauty, in order to constitute a rule for the people. Thus male and female, in giving and receiving, do not allow their hands to touch; in driving his wife in a carriage, a husband advances his left hand; when a young aunt, a sister, or a daughter has been married, and returns (to her father’s house), no male can sit on the same mat with her; a widow should not wail at night; when a wife is ill, in asking for her, the nature of her illness should not be mentioned :—in this way it was sought to keep the people (from irregular connexions) ; and yet there are those who become licentious, and introduce disorder and confusion among their kindred.’ 38. The Master said, ‘According to the rules of marriage, the son-in-law should go in person to meet the bride. When he is introduced to her father and mother, they bring her forward, and give her to him’ :—being afraid things should go contrary to what is right. In this way a dyke is raised in the interest of the people; and yet there are cases in which the wife will not go (to her husband’s)?,’ ' “Warning her, at the same time, to see that she reverenced her husband.’ * We should rather say here—‘in which the bride will not go to the bridegroom’s.’ The commentators do not give instances in point from the records of Chinese history. Perhaps the Master merely meant to say that there were cases in which the bride did not go to her new home in the spirit of reverence and obedience enjoined upon her. BOOK XXVIII. KUNG YUNG OR THE STATE OF EQUILIBRIUM AND HARMONY’. Section I. 1. What Heaven has conferred is called the Nature. An accordance with this nature is called the Path of Duty; the regulation of this path is called the System of Instruction. 2. The path should not be left for an instant ; if it could be left, it would not be the path. 3. On this account the superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive.
22. The path should not be left for an instant ; if it could be left, it would not be the path. 3. On this account the superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive. 4. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself when he is alone. 5. When there are no stirrings of pleasure, anger, sorrow, or joy, we call it the State of Equilibrium. When those feelings have been stirred, and all in their due measure and degree, we call it the State of Harmony. This Equilibrium is the great root (from which grow all the human actings) in the world; and this Harmony is the universal path (in which they should all proceed). 6. Let the State of Equilibrium and Harmony exist in perfection, and heaven and earth 1 See the introductory notice, vol. xxvii, pp. 42, 43. SECT. I. EUNG YUNG. 301 would have their (right) places, (and do their proper work), and all things would be nourished (and flourish)'. 7. Kung-nt* said, ‘The superior man (exhibits) the state of equilibrium and harmony*; the small 1 These six short paragraphs may be considered a summary of the Confucian doctrine, and a sort of text to the sermon which follows in the rest of the Treatise ;—the first chapter of it. The commencing term, Heaven, gives us, vaguely, the idea of a supreme, righteous, and benevolent Power; while ‘heaven and earth,’ in paragraph 6, bring before us the material heaven and earth with inherent powers and capabilities, by the interaction of which all the phenomena of production, growth, and decay are produced. Midway between these is Man; and nothing is wanting to make a perfectly happy world but his moral perfection, evidenced by his perfect conformity to the right path, the path of duty. ‘The superior man,’ in paragraph 3, has evidently the moral signification of the name in its highest degree. He is the man ‘who embodies the path (ag 4 x. A): The description of him in paragtaph 4, that ‘he is watchful over himself when alone,’ is, literally, that ‘he is watchful over his solitariness,—his aloneness,’ that ‘ solitariness’ being, I conceive, the ideal of his own nature to which every man in his best and highest moments is capable of attaining. * See the introductory notice of Book XXV.
3* See the introductory notice of Book XXV. ° Formerly I translated this by ‘The superior man (embodies) the course of the mean.’ Zottoli gives for it, ‘Sapiens vir tenet medium;’ Rémusat, ‘Le sage tient invariablement le milieu,’ and ‘Sapiens medio constat.’ The two characters Kung yung (Ff jaf), however, are evidently brought on from the preceding chapter, yung (FB) being used instead of the ho (Fal) in paragraphs 5 and 6. In the Khang-hsf dictionary, we find that yung is defined by ho, among other terms, with a reference to a remark of Kang Hstian, preserved by La Teh-ming, that ‘the Book is named the Kung Yung, because it records the practice of the Kung Ho.’ ang was obliged to express himself so, having defined the yung of the title by another yung (JA), meaning ‘use’ or ‘practice.’ But both Aung and yung are adjectival terms used substantively. 302 THE Lf xv. BK. XXVIII. man presents the opposite of those states. The superior man exhibits them, because he is the superior man, and maintains himself in them; the small man presents the opposite of them, because he is the small man, and exercises no apprehensive caution,’ 8. The Master said, ‘ Perfect is the state of equilibrium and harmony! Rare have they long been among the people who could attain to it!’ g. The Master said, ‘I know how it is that the Path is not walked in. The knowing go beyond it, and the stupid do not come up to it. The worthy go beyond it, and the unworthy do not come up to it. There is nobody but eats and drinks; but they are few who can distinguish the flavours (of what they eat and drink)?’ 10. The Master said, ‘Ah! how is the path untrodden !’ 11. The Master said, ‘Was not Shun grandly wise ? Shun loved to question others, and to study their words though they might be shallow. He concealed what was bad (in them), and displayed what was good. He laid hold of their two extremes, determined the mean® between them, and used it in (his government of) the people. It was this that made him Shun!’ 12. The Master said, ‘Men all say, “We are wise;” but being driven forward and taken in a net, a trap, or a pitfall, not one of them knows how to escape. Men all say, “We are wise;” but when they have chosen the state of equilibrium and harmony, they are not able to keep in it for a round month,’ 1 Men eat and drink without knowing why or what. * Here Kung has the signification of ‘the mean, the just medium between two extremes, SECT. ¥. KUNG YUNG. 303 13. The Master said, ‘This was the character of Hui :—Having chosen the state of equilibrium and harmony, when he found any one thing that was good, he grasped it firmly, wore it on his breast, and did not let it go’ 14. The Master said, ‘The kingdom, its states, and clans may be perfectly ruled; dignities and emoluments may be declined; but the state of equilibrium and harmony cannot be attained to.’
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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