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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’Tis their accord does peace afford, And lasting joy impart. For ordering of your homes, For joy with child and wife, Consider well the truth I tell;— This is the charm of life!”’ 43. The Master said, ‘How complacent are parents (in such a state of things)!’ 44. The Master said, ‘How abundant and rich are the powers possessed and exercised by Spiritual Beings! We look for them, but do not see them; we listen for, but do not hear them; they enter into all things, and nothing is without them’. 45. They * We hardly see the relevancy of pars. 44-47 as illustrating the X 2 308 THE Li xt. BK. XXVIII. cause all under Heaven to fast and purify themselves, and to array themselves in their richest dresses in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the left and right (of their worshippers). 46. It is said in the Book of Poetry (III, iii, ode 2, 7), “The Spirits come, but when and where, No one beforehand can declare. The more should we not Spirits slight, But ever feel as in their sight.” 47. ‘Such is the manifestness of what is minute. Such is the impossibility of repressing the outgoings of sincerity !’ 48. The Master said, ‘ How greatly filial was Shun! His virtue was that of a sage; his dignity was that of the son of Heaven; his riches were all within the four seas; his ancestral temple enjoyed his offerings; his descendants preserved (those to) himself. 49. Thus it was that with his great virtue he could not but obtain his position, his riches, his fame, and his long life. 50. Therefore Heaven, in statement that ‘the path cannot be left.’ They bear rather on the next statement of the first chapter, the manifestness of that which is most minute, and serve to introduce the subject of ‘sincerity,’ which is dwelt upon so much in the last part of the Treatise. But what are the Spirits or Spiritual Beings that are spoken of? In paragraphs 45, 46, they are evidently the spirits sacrificed to in the ancestral temple and spirits generally, according to our meaning of the term. The difficulty is with the name in paragraph 44, the Kwei Shin there. Rémusat renders the phrase simply by ‘les esprits,’ and in his Latin version by ‘spiritus geniique,’ as also does Zottoli. Wylie gives for it ‘the Spiritual Powers.’ Of course A’4u Hsfand all the Sung scholars take it, according to their philosophy, as meaning the phenomena of expansion and contraction, the displays of the Power or Powers, working under Heaven, in nature. SECT. 1. KUNG YUNG. 309 producing things, is sure to be bountiful to them according to their qualities. 51. Thus it nourishes the tree that stands flourishing, and that which is ready to fall it overthrows. 52. It is said in the Book of Poetry (III, ii, ode 5, 1), “What brilliant virtue does our king, Whom all admire and love, display! People and officers all sing The praise of his impartial sway. Heaven to his sires the kingdom gave, And him with equal favour views,
252. It is said in the Book of Poetry (III, ii, ode 5, 1), “What brilliant virtue does our king, Whom all admire and love, display! People and officers all sing The praise of his impartial sway. Heaven to his sires the kingdom gave, And him with equal favour views, Heaven's strength and aid will ever save The throne whose grant it oft renews.” Hence (we may say that) he who is greatly virtuous is sure to receive the appointment (of Heaven)’ 53. The Master said, ‘It is only king Wan of whom it can be said that he had no cause for grief ! His father was king 1, and his son was king Wa. His father laid the foundations of his dignity, and his son transmitted it. 54. King Wd continued the line and enterprise of kings Thai, At, and Wan. Once for all he buckled on his armour, and got possession of all under heaven ; and all his life he did not lose the illustrious name of being that possessor. His dignity was that of the son of Heaven; his riches were all within the four seas; his ancestral temple enjoyed his offerings ; and his descendants preserved those to himself. 55. It was in his old age that king Wa received the appointment (to the throne), and the duke of A4u completed the virtuous achievements of Wan and Wa. He carried back the title of king to Thai and A‘, sacrificing also to all the dukes before them with the ceremonies of the son 310 THE Lf xf. BK. XXVIII. of Heaven. And the practice was extended as a rule to all the feudal princes, the Great officers, all other officers, and the common people. If the father were a Great officer, and the son an inferior officer, the former was buried with the ceremonies due to a Great officer, and sacrificed to with those due by an inferior officer. If the father were an ordinary officer, and the son a Great officer, the burial was that of an ordinary officer, and the sacrifices those of a Great officer. The one year’s mourning extended up to Great officers; the three years’ mourning extended to the son of Heaven (himself), In the mourning for a father or mother no difference was made between the noble and the mean ;—it was one and the same for all.’ 56. The Master said, ‘How far-extending was the filial piety of king WQ and the duke of Kau! Now filial piety is the skilful carrying out of the wishes of our forefathers, and the skilful carrying on of their undertakings. In spring and autumn’ they repaired and beautified the temple-halls of their ancestors, set forth their ancestral vessels, displayed their dresses, and presented the offerings of the several seasons, 57. By means of the ceremonies of the ancestral temple, they maintained the order of their ancestors sacrificed to, here on the left, there on the right, according as they were father or son; by arranging the parties present according to their rank, they distinguished between the more noble and the less; by the arrangement of the various services, they made a distinction of the talents and virtue of
31 Two seasons, instead of the four, as in the title of the KAun Khit. SECT. I. KUNG YUNG. 311 those discharging them; in the ceremony of general pledging, the inferiors presented the cup to the superiors, and thus something was given to the lowest to do; at the (concluding) feast, places were given according to the hair, and thus was made the distinction of years. 58. They occupied the places (of their forefathers); practised their ceremonies ; performed their music; showed their respect for those whom they honoured ; and loved those whom they regarded with affection. Thus they served the dead as they served them when alive, and served the departed as they would have served them if they had been continued among them :—all this was the perfection of filial duty. 59. ‘By the ceremonies of the border sacrifices (to Heaven and Earth) they served God, and by those of the ancestral temple they sacrificed to their forefathers?. 60. If one understood the ceremonies of the border sacrifices and the meaning of the sacrifices of the ancestral temple, it would be as easy for him to rule a state as to look into his palm®*.’ 1 The phraseology of this paragraph and the next is to be taken in accordance with the usage of terms in the chapters on Sacrifices. * With this ends, according to the old division of the Treatise, followed by the KAien-lung editors, the first section of it; and with it, we may say, ends also the special quotation by the author of the words of Confucius to illustrate what is said in the first chapter about the path being never to be left. The relevancy of much of what we read from paragraph 24 downwards to the purpose which it is said to serve, it is not easy for us to appreciate. All that the Master says from paragraph 48 seems rather to belong to a Treatise on Filial Piety than to one on the States of Equilibrium and Harmony. 312 THE Lf xf. BK. XXVIII. Section II. 1. Duke Ai asked about government’. The Master said, ‘The government of Wan and Wd is exhibited in (the Records),—the tablets of wood and bamboo. Let there be the men, and their government would (again) flourish ; but without the men, their government must cease. 2. With the (right) men the growth of government is rapid, (just as) in the earth the growth of vegetation is rapid. 3. Government is (like) an easily-growing rush* 4. Therefore the exercise of government depends on (getting) the proper men. 5. (Such) men are to be got by (the ruler’s) own character. That character is to be cultivated by his pursuing the right course. That course is to be cultivated by benevolence. 6. Benevolence is (the chief element in) humanity °, and the greatest exercise of it is in the love of relatives. Righteousness is (the accordance of actions with) what is right, and the greatest exercise of it is in the honour paid to the worthy. The decreasing
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.
1’Tis their accord does peace afford, And lasting joy impart. For ordering of your homes, For joy with child and wife, Consider well the truth I tell;— This is the charm of life!”’ 43. The Master said, ‘How complacent are parents (in such a state of things)!’ 44. The Master said, ‘How abundant and rich are the powers possessed and exercised by Spiritual Beings! We look for them, but do not see them; we listen for, but do not hear them; they enter into all things, and nothing is without them’. 45. They * We hardly see the relevancy of pars. 44-47 as illustrating the X 2 308 THE Li xt. BK. XXVIII. cause all under Heaven to fast and purify themselves, and to array themselves in their richest dresses in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the left and right (of their worshippers). 46. It is said in the Book of Poetry (III, iii, ode 2, 7), “The Spirits come, but when and where, No one beforehand can declare. The more should we not Spirits slight, But ever feel as in their sight.” 47. ‘Such is the manifestness of what is minute. Such is the impossibility of repressing the outgoings of sincerity !’ 48. The Master said, ‘ How greatly filial was Shun! His virtue was that of a sage; his dignity was that of the son of Heaven; his riches were all within the four seas; his ancestral temple enjoyed his offerings; his descendants preserved (those to) himself. 49. Thus it was that with his great virtue he could not but obtain his position, his riches, his fame, and his long life. 50. Therefore Heaven, in statement that ‘the path cannot be left.’ They bear rather on the next statement of the first chapter, the manifestness of that which is most minute, and serve to introduce the subject of ‘sincerity,’ which is dwelt upon so much in the last part of the Treatise. But what are the Spirits or Spiritual Beings that are spoken of? In paragraphs 45, 46, they are evidently the spirits sacrificed to in the ancestral temple and spirits generally, according to our meaning of the term. The difficulty is with the name in paragraph 44, the Kwei Shin there. Rémusat renders the phrase simply by ‘les esprits,’ and in his Latin version by ‘spiritus geniique,’ as also does Zottoli. Wylie gives for it ‘the Spiritual Powers.’ Of course A’4u Hsfand all the Sung scholars take it, according to their philosophy, as meaning the phenomena of expansion and contraction, the displays of the Power or Powers, working under Heaven, in nature. SECT. 1. KUNG YUNG. 309 producing things, is sure to be bountiful to them according to their qualities. 51. Thus it nourishes the tree that stands flourishing, and that which is ready to fall it overthrows. 52. It is said in the Book of Poetry (III, ii, ode 5, 1), “What brilliant virtue does our king, Whom all admire and love, display! People and officers all sing The praise of his impartial sway. Heaven to his sires the kingdom gave, And him with equal favour views,
252. It is said in the Book of Poetry (III, ii, ode 5, 1), “What brilliant virtue does our king, Whom all admire and love, display! People and officers all sing The praise of his impartial sway. Heaven to his sires the kingdom gave, And him with equal favour views, Heaven's strength and aid will ever save The throne whose grant it oft renews.” Hence (we may say that) he who is greatly virtuous is sure to receive the appointment (of Heaven)’ 53. The Master said, ‘It is only king Wan of whom it can be said that he had no cause for grief ! His father was king 1, and his son was king Wa. His father laid the foundations of his dignity, and his son transmitted it. 54. King Wd continued the line and enterprise of kings Thai, At, and Wan. Once for all he buckled on his armour, and got possession of all under heaven ; and all his life he did not lose the illustrious name of being that possessor. His dignity was that of the son of Heaven; his riches were all within the four seas; his ancestral temple enjoyed his offerings ; and his descendants preserved those to himself. 55. It was in his old age that king Wa received the appointment (to the throne), and the duke of A4u completed the virtuous achievements of Wan and Wa. He carried back the title of king to Thai and A‘, sacrificing also to all the dukes before them with the ceremonies of the son 310 THE Lf xf. BK. XXVIII. of Heaven. And the practice was extended as a rule to all the feudal princes, the Great officers, all other officers, and the common people. If the father were a Great officer, and the son an inferior officer, the former was buried with the ceremonies due to a Great officer, and sacrificed to with those due by an inferior officer. If the father were an ordinary officer, and the son a Great officer, the burial was that of an ordinary officer, and the sacrifices those of a Great officer. The one year’s mourning extended up to Great officers; the three years’ mourning extended to the son of Heaven (himself), In the mourning for a father or mother no difference was made between the noble and the mean ;—it was one and the same for all.’ 56. The Master said, ‘How far-extending was the filial piety of king WQ and the duke of Kau! Now filial piety is the skilful carrying out of the wishes of our forefathers, and the skilful carrying on of their undertakings. In spring and autumn’ they repaired and beautified the temple-halls of their ancestors, set forth their ancestral vessels, displayed their dresses, and presented the offerings of the several seasons, 57. By means of the ceremonies of the ancestral temple, they maintained the order of their ancestors sacrificed to, here on the left, there on the right, according as they were father or son; by arranging the parties present according to their rank, they distinguished between the more noble and the less; by the arrangement of the various services, they made a distinction of the talents and virtue of
31 Two seasons, instead of the four, as in the title of the KAun Khit. SECT. I. KUNG YUNG. 311 those discharging them; in the ceremony of general pledging, the inferiors presented the cup to the superiors, and thus something was given to the lowest to do; at the (concluding) feast, places were given according to the hair, and thus was made the distinction of years. 58. They occupied the places (of their forefathers); practised their ceremonies ; performed their music; showed their respect for those whom they honoured ; and loved those whom they regarded with affection. Thus they served the dead as they served them when alive, and served the departed as they would have served them if they had been continued among them :—all this was the perfection of filial duty. 59. ‘By the ceremonies of the border sacrifices (to Heaven and Earth) they served God, and by those of the ancestral temple they sacrificed to their forefathers?. 60. If one understood the ceremonies of the border sacrifices and the meaning of the sacrifices of the ancestral temple, it would be as easy for him to rule a state as to look into his palm®*.’ 1 The phraseology of this paragraph and the next is to be taken in accordance with the usage of terms in the chapters on Sacrifices. * With this ends, according to the old division of the Treatise, followed by the KAien-lung editors, the first section of it; and with it, we may say, ends also the special quotation by the author of the words of Confucius to illustrate what is said in the first chapter about the path being never to be left. The relevancy of much of what we read from paragraph 24 downwards to the purpose which it is said to serve, it is not easy for us to appreciate. All that the Master says from paragraph 48 seems rather to belong to a Treatise on Filial Piety than to one on the States of Equilibrium and Harmony. 312 THE Lf xf. BK. XXVIII. Section II. 1. Duke Ai asked about government’. The Master said, ‘The government of Wan and Wd is exhibited in (the Records),—the tablets of wood and bamboo. Let there be the men, and their government would (again) flourish ; but without the men, their government must cease. 2. With the (right) men the growth of government is rapid, (just as) in the earth the growth of vegetation is rapid. 3. Government is (like) an easily-growing rush* 4. Therefore the exercise of government depends on (getting) the proper men. 5. (Such) men are to be got by (the ruler’s) own character. That character is to be cultivated by his pursuing the right course. That course is to be cultivated by benevolence. 6. Benevolence is (the chief element in) humanity °, and the greatest exercise of it is in the love of relatives. Righteousness is (the accordance of actions with) what is right, and the greatest exercise of it is in the honour paid to the worthy. The decreasing
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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