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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Master said, ‘In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Hsiao Y4 (II, vi, ode 3, 4), “Your duties quietly fulfil, And hold the upright in esteem, With friendship fast ; So shall the Spirits hear your cry, You virtuous make, and good supply In measure vast.”’ 38. The Master said, ‘In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.’ 39. The Master said, ‘ Ministers near (the ruler) should (seek to) preserve the harmony (of his ' See the Thwan, or first of the appendixes of the Yi, on Hexagram 26, vol. xvi, page 234. 346 THE Li xi. BK. XXIX. virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).’ 40. The Master said, ‘In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4), “I cherish those men in my heart ;— Might not my words my love impart ? No ;—if the words were once but spoken, The charm of love might then be broken. The men shall dwell within my heart, Nor thence with lapse of time depart. 41. The Master said, ‘In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according.to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.’ 42. The Master said, ‘In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.’ 43. The Master said, ‘In the service of a ruler, (an officer) should be careful at the beginning, and respectful to the end.’ 44. The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), ”? BK. XXIX. PrAo xi. 347 but he should not allow himself to be led to do anything contrary to order or right.’
2The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), ”? BK. XXIX. PrAo xi. 347 but he should not allow himself to be led to do anything contrary to order or right.’ 45. The Master said, ‘In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger ; if it be at court, he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from office :—such is an officer who well discharges his duty. It is said in the Yt (vol. xvi, p. 96), “He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.”’ 46. The Master said, ‘It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2), “How strong the magpies, battling fierce, Each one to keep his mate! How bold the quails together rush, Upon the same debate! This woman, with no trait that’s good, Is stained by vicious crime, Yet her I hail as marchioness ;— Alas! woe worth the time!’’’ 47. The Master said, ‘The superior man does not consider that his words (alone) show fully what a 348 THE Lf xt. BK. XXIX. man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear. ‘In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3), “He trusts the rogues that lie and sneak, And make things worse ; Their duties shirked, their words so meek Prove but a curse.”’
3The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3), “He trusts the rogues that lie and sneak, And make things worse ; Their duties shirked, their words so meek Prove but a curse.”’ 48. The Master said!, ‘The superior man does not confine himself to praising men with his words ; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them ; or men who are suffering from want, he feeds them; and when he praises a man’s good qualities, he (goes on to) confer rank on him. It 1 With this commences the 7th section of the Book, but it commences irregularly with ‘the Master said,’ instead of ‘The words of the Master were ;’ see note above, on page 344. BK, XXIX. pido xi. 349 is said in the Lessons from the States (I, xiv, ode 1, 3), “TI grieve; would they but lodge with me!”’ 49. The Master said, ‘Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6), “T wildly go; Pll never know Its smiles and chat again, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be ? And now regrets are vain.””’ 50. The Master said, ‘The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.’ 51. The Master said, ‘ What is required in feeling is sincerity ; in words, that they be susceptible of proof?.’ 52. These were the words of the Master :—‘ The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks, They did not presume to employ their own private judgment in the service of God. 1 Here ends the 7th section, showing how the superior man strives to be sincere in his words and looks, 350 THE Li xf. BK. -XXIX. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. 53. ‘For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the _(intimations of the) tortoise-shell and stalks.’
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.
1The Master said, ‘In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Hsiao Y4 (II, vi, ode 3, 4), “Your duties quietly fulfil, And hold the upright in esteem, With friendship fast ; So shall the Spirits hear your cry, You virtuous make, and good supply In measure vast.”’ 38. The Master said, ‘In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.’ 39. The Master said, ‘ Ministers near (the ruler) should (seek to) preserve the harmony (of his ' See the Thwan, or first of the appendixes of the Yi, on Hexagram 26, vol. xvi, page 234. 346 THE Li xi. BK. XXIX. virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).’ 40. The Master said, ‘In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4), “I cherish those men in my heart ;— Might not my words my love impart ? No ;—if the words were once but spoken, The charm of love might then be broken. The men shall dwell within my heart, Nor thence with lapse of time depart. 41. The Master said, ‘In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according.to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.’ 42. The Master said, ‘In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.’ 43. The Master said, ‘In the service of a ruler, (an officer) should be careful at the beginning, and respectful to the end.’ 44. The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), ”? BK. XXIX. PrAo xi. 347 but he should not allow himself to be led to do anything contrary to order or right.’
2The Master said, ‘In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), ”? BK. XXIX. PrAo xi. 347 but he should not allow himself to be led to do anything contrary to order or right.’ 45. The Master said, ‘In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger ; if it be at court, he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from office :—such is an officer who well discharges his duty. It is said in the Yt (vol. xvi, p. 96), “He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.”’ 46. The Master said, ‘It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2), “How strong the magpies, battling fierce, Each one to keep his mate! How bold the quails together rush, Upon the same debate! This woman, with no trait that’s good, Is stained by vicious crime, Yet her I hail as marchioness ;— Alas! woe worth the time!’’’ 47. The Master said, ‘The superior man does not consider that his words (alone) show fully what a 348 THE Lf xt. BK. XXIX. man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear. ‘In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3), “He trusts the rogues that lie and sneak, And make things worse ; Their duties shirked, their words so meek Prove but a curse.”’
3The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Hsi4o Ya (II, v, ode 4, 3), “He trusts the rogues that lie and sneak, And make things worse ; Their duties shirked, their words so meek Prove but a curse.”’ 48. The Master said!, ‘The superior man does not confine himself to praising men with his words ; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them ; or men who are suffering from want, he feeds them; and when he praises a man’s good qualities, he (goes on to) confer rank on him. It 1 With this commences the 7th section of the Book, but it commences irregularly with ‘the Master said,’ instead of ‘The words of the Master were ;’ see note above, on page 344. BK, XXIX. pido xi. 349 is said in the Lessons from the States (I, xiv, ode 1, 3), “TI grieve; would they but lodge with me!”’ 49. The Master said, ‘Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6), “T wildly go; Pll never know Its smiles and chat again, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be ? And now regrets are vain.””’ 50. The Master said, ‘The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.’ 51. The Master said, ‘ What is required in feeling is sincerity ; in words, that they be susceptible of proof?.’ 52. These were the words of the Master :—‘ The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks, They did not presume to employ their own private judgment in the service of God. 1 Here ends the 7th section, showing how the superior man strives to be sincere in his words and looks, 350 THE Li xf. BK. -XXIX. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. 53. ‘For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the _(intimations of the) tortoise-shell and stalks.’
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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