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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They had no occasion to make choice of words in reference to their conduct.”’ 3. The Master said, ‘The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.’ 4. The Master said, ‘When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music. When the dis- See the introductory notice, vol. xxvii, pp. 44, 45- * Compare Analects, V, 22. When Confucius thus spoke, he was accepting his failure in the different states, and saying in effect that his principles and example would ultimately win their way, without his being immediately successful. BK. XXIX. PrAo xi. 331 cussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.’ 5. The Master said, ‘The superior man is careful (in small things), and thereby escapes calamity. His generous largeness cannot be kept in obscurity. His courtesy keeps shame at a distance.’ 6. The Master said, ‘The superior man, by his_ gravity and reverence, becomes every day stronger (for good) ; while indifference and want of restraint lead to a daily deterioration. The superior man does not allow any irregularity in his person, even for a single day ;—how should he be like (a small man) who will not end his days (in honour) ?’ 7. The Master said, ‘Vigil and fasting are required (as a preparation) for serving the spirits (in sacrifice); the day and month in which to appear before the ruler are chosen beforehand :—these observances were appointed lest the people should look on these things without reverence.’ 8. The Master said, ‘(The small man) is familiar and insolent. He may bring death on himself (by being so), and yet he stands in no fear'.’ 9. The Master said, ‘Without the interchange of the formal messages, there can be no reception of one party by another; without the presenting of the ceremonial (gifts), there can be no interview (with a superior) :—these rules were made that the people might not take troublesome liberties with one another! It is said in the Yi, “When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, 1 The text of this short paragraph is supposed to be defective. 332 THE Lf xt. BK, XXIXx. that is troublesome, and I do not instruct the troublesome’.”’ 10. These were the words of the Master :— ‘(Humanity, of which the characteristic is) Benevolence, is the Pattern for all under Heaven; Righteousness is the Law for all under Heaven; and the Reciprocations (of ceremony) are for the Profit of all under Heaven.’ 11. The Master said, ‘When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) :—
2The Master said, ‘When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) :— “ Answers to every word will leap, Good deeds their recompense shall reap.” ‘It is said in the Thai Ai4 (Shd, IV, v, sect. 2, 2), “Without the sovereign, the people cannot enjoy repose with one another; without the people, the sovereign would have none to rule over in the four quarters (of the kingdom).”’ 12. The Master said, ‘ They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death*,’ 13. The Master said, ‘Under heaven there is only a man (here and there) who loves what is proper to humanity without some personal object in the 1 See the explanation of the 4th Hexagram, Mang, vol. xvi, pp. 64, 65,—with this paragraph ends the first section of the Treatise. It seems to be extended to exhibit the necessity of reverence in the superior man, who is to be an example to others. * Comparing this utterance with the decision of Confucius in the Analects, XIV, 36, Kan H4o thinks it doubtful that we have here the sentiment or words of the sage. BK. XXIX, PrAo xf, 333 matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.’ 14. The Master said, ‘(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known!. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings ; and those who fear the guilt of transgression practise it by constraint. 15. Humanity is the right hand; pursuing the right path is the left. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved. 16. There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure’, 1 In illustration of this point there is always adduced the case of the duke of Kau, who erred, under the influence of his brotherly love, in the promotion of his brothers that afterwards joined in rebellion. * The right hand is used most readily and with greatest effect.
3* The right hand is used most readily and with greatest effect. * With this paragraph ends the second section of the Treatise. It 334 THE Lf xt. BK. XXIX. 17. These were the words of the Master :—‘ Of humanity there are various degrees ; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6), “Where the Fang-water flows, Is the white millet grown. So his men Wd employed, And his merit was shown! To his sons he would leave His wise plans and his throne And our Wad was a sovereign true.” ‘ That was a humanity extending to many generations. In the Lessons from the States it is said (I, iii, ode 10, 3), “Person slighted, life all blighted, What can the future prove ?” ‘That was a humanity extending (only) to the end of the speaker’s life.’ 18. The Master said, ‘Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when is occupied with the subject of humanity, or the whole nature of man, of which benevolence is the chief element and characteristic, as the most powerful form of example. BK. XXIX. pido xt. 335 the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.’ 19. The Master said, ‘It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Ta YA, or Major Odes of the Kingdom (III, iii, ode 6, 6), ; “Virtue is very light,— Light as a hair, yet few can bear The burden of its weight. ’Tis so; but Aung Shan, as I think, Needs not from virtue’s weight to shrink That other men defies. Aid from my love his strength rejects. (If the king’s measures have defects, What's needed he supplies).” ‘In the Hsiao Y4, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5), “To the high hills I looked; The great way I pursued.”’ The Master said, ‘So did the poets love (the exhibition of) humanity. (They teach us how) one should pursue the path of it, not giving over in the way, forgetting his age, taking no thought that the years before him will not be sufficient (for his task), urging on his course with earnestness from day to day, and only giving up when he sinks in death.’ 20. The Master said, ‘Long has the attainment of a perfect humanity been difficult among men! all men err in what they love ;—and hence it is easy 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.
1They had no occasion to make choice of words in reference to their conduct.”’ 3. The Master said, ‘The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.’ 4. The Master said, ‘When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music. When the dis- See the introductory notice, vol. xxvii, pp. 44, 45- * Compare Analects, V, 22. When Confucius thus spoke, he was accepting his failure in the different states, and saying in effect that his principles and example would ultimately win their way, without his being immediately successful. BK. XXIX. PrAo xi. 331 cussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.’ 5. The Master said, ‘The superior man is careful (in small things), and thereby escapes calamity. His generous largeness cannot be kept in obscurity. His courtesy keeps shame at a distance.’ 6. The Master said, ‘The superior man, by his_ gravity and reverence, becomes every day stronger (for good) ; while indifference and want of restraint lead to a daily deterioration. The superior man does not allow any irregularity in his person, even for a single day ;—how should he be like (a small man) who will not end his days (in honour) ?’ 7. The Master said, ‘Vigil and fasting are required (as a preparation) for serving the spirits (in sacrifice); the day and month in which to appear before the ruler are chosen beforehand :—these observances were appointed lest the people should look on these things without reverence.’ 8. The Master said, ‘(The small man) is familiar and insolent. He may bring death on himself (by being so), and yet he stands in no fear'.’ 9. The Master said, ‘Without the interchange of the formal messages, there can be no reception of one party by another; without the presenting of the ceremonial (gifts), there can be no interview (with a superior) :—these rules were made that the people might not take troublesome liberties with one another! It is said in the Yi, “When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, 1 The text of this short paragraph is supposed to be defective. 332 THE Lf xt. BK, XXIXx. that is troublesome, and I do not instruct the troublesome’.”’ 10. These were the words of the Master :— ‘(Humanity, of which the characteristic is) Benevolence, is the Pattern for all under Heaven; Righteousness is the Law for all under Heaven; and the Reciprocations (of ceremony) are for the Profit of all under Heaven.’ 11. The Master said, ‘When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) :—
2The Master said, ‘When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) :— “ Answers to every word will leap, Good deeds their recompense shall reap.” ‘It is said in the Thai Ai4 (Shd, IV, v, sect. 2, 2), “Without the sovereign, the people cannot enjoy repose with one another; without the people, the sovereign would have none to rule over in the four quarters (of the kingdom).”’ 12. The Master said, ‘ They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death*,’ 13. The Master said, ‘Under heaven there is only a man (here and there) who loves what is proper to humanity without some personal object in the 1 See the explanation of the 4th Hexagram, Mang, vol. xvi, pp. 64, 65,—with this paragraph ends the first section of the Treatise. It seems to be extended to exhibit the necessity of reverence in the superior man, who is to be an example to others. * Comparing this utterance with the decision of Confucius in the Analects, XIV, 36, Kan H4o thinks it doubtful that we have here the sentiment or words of the sage. BK. XXIX, PrAo xf, 333 matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.’ 14. The Master said, ‘(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known!. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings ; and those who fear the guilt of transgression practise it by constraint. 15. Humanity is the right hand; pursuing the right path is the left. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved. 16. There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure’, 1 In illustration of this point there is always adduced the case of the duke of Kau, who erred, under the influence of his brotherly love, in the promotion of his brothers that afterwards joined in rebellion. * The right hand is used most readily and with greatest effect.
3* The right hand is used most readily and with greatest effect. * With this paragraph ends the second section of the Treatise. It 334 THE Lf xt. BK. XXIX. 17. These were the words of the Master :—‘ Of humanity there are various degrees ; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6), “Where the Fang-water flows, Is the white millet grown. So his men Wd employed, And his merit was shown! To his sons he would leave His wise plans and his throne And our Wad was a sovereign true.” ‘ That was a humanity extending to many generations. In the Lessons from the States it is said (I, iii, ode 10, 3), “Person slighted, life all blighted, What can the future prove ?” ‘That was a humanity extending (only) to the end of the speaker’s life.’ 18. The Master said, ‘Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when is occupied with the subject of humanity, or the whole nature of man, of which benevolence is the chief element and characteristic, as the most powerful form of example. BK. XXIX. pido xt. 335 the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.’ 19. The Master said, ‘It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Ta YA, or Major Odes of the Kingdom (III, iii, ode 6, 6), ; “Virtue is very light,— Light as a hair, yet few can bear The burden of its weight. ’Tis so; but Aung Shan, as I think, Needs not from virtue’s weight to shrink That other men defies. Aid from my love his strength rejects. (If the king’s measures have defects, What's needed he supplies).” ‘In the Hsiao Y4, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5), “To the high hills I looked; The great way I pursued.”’ The Master said, ‘So did the poets love (the exhibition of) humanity. (They teach us how) one should pursue the path of it, not giving over in the way, forgetting his age, taking no thought that the years before him will not be sufficient (for his task), urging on his course with earnestness from day to day, and only giving up when he sinks in death.’ 20. The Master said, ‘Long has the attainment of a perfect humanity been difficult among men! all men err in what they love ;—and hence it is easy 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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