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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Not himself attending to the government, The issue is toil and pain to the people.” It is said in the Aiin-ya (Shd, V, xxv, 5), “In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter.” 18. The Master said, ‘In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him) 2’ 19. The Master said, ‘Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man’s aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead. Therefore the superior man, having heard much, verifies it by 1 This is from an ode not in the Shih, and only preserved, so far, here. The three concluding lines, however, are also found in the Shih, IT, iv, ode 7, 6. * The meaning of this latter part is matter of dispute. BK. XXX, 8zE f, 361 inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice. It is said in the Xiinkhan (Sha, V, xxi, 5), ‘Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them.” It is said in the Book of Poetry (I, xiv, ode 3, 1), “The virtuous man, the princely one, Is uniformly correct in his deportment. 20. The Master said, ‘It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1), “For our prince a good mate.”’ 21. The Master said, ‘When a man on light grounds breaks off his friendship with the poor and mean, and only on great grounds with the rich and noble, his love of worth cannot be great, nor does his hatred of evil clearly appear. Though men may say that he is not influenced by (the love of) gain, I do not believe them. It is said in the Book of Poetry (III, ii, ode 3, 4), “And all the friends assisting you Behave with reverent mien.”’ 22. The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind- 362 THE Lf gf. BK. XXX. ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’
2The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind- 362 THE Lf gf. BK. XXX. ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’ 23. The Master said, ‘If there be a carriage (before you), you are sure (by-and-by) to see the cross-board (in front); if there be a garment, you are sure (in the same way) to see (the traces of) its being worn; if one speaks, you are sure to hear his voice; if one does anything, you are sure to see the result. It is said in the Book of Poetry (I, i, ode 2, 2), “T will wear them without being weary of them.”’ 24. The Master said, ‘When one says anything, and immediately proceeds to act it out, his words cannot embellish it; and when one does anything, and immediately proceeds to describe it, the action cannot be embellished. Hence the superior man saying little, and acting to prove the sincerity of his words, the people cannot make the excellence of their deeds greater than it is, nor diminish the amount of their badness'. It is said in the Book of Poetry (III, iii, ode 2, 5), “A flaw in mace of white jade may By patient toil be ground away; But for a flaw we make in speech, What can be done? ’Tis past our reach.” 1 The excellence and the badness would seem, in the text, to belong to the conduct of the superior man ; but to predicate badness of him would be too daring. To justify the view which appears in my translation, the K/ien-lung editors, in their expansion of the meaning, after ‘the people,’ interpolate ‘who come under the transforming influence of his example.’ BK, XXX. 82E f. 363 It is said in the Hsiao Y4 (II, iii, ode 5, 8), “Well does our lord become his place, And high the deeds his reign have crowned.” It is said to the Prince Shih (ShQ, V, xvi, 11), “ Aforetime, when God beheld the virtue of king Wan in the fields of K&u, he made the great decree light on his person.”’ 25. The Master said, ‘The people of the south have a saying that “A man without constancy cannot be a diviner either with the tortoise-shell or the stalks.” This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men!? It is said in the Book of Poetry (II, v, ode 1, 3), “Our tortoise-shells are wearied out, And will not tell us anything about the plans.” The Charge to Yiieh says (Sha, IV, viii, sect. 2, 5,11), “ Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.” ‘It is said in the Yt, “When one does not conti-
3If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.” ‘It is said in the Yt, “When one does not conti- 1 I cannot make anything but this of this sentence, though Khung Ying-t& takes it differently, The whole paragraph is evidently very corrupt, and even the Xien-lung editors have put forth all their strength upon it in vain. 2 We have here a quotation from the ShQ, IV, viii, sect. 2; but it is very different from the textus receptus. All the commentators and critics are at fault upon it; see vol. iii, pp. 115, 116. 364 THE Li xi. BK. XXX. nuously maintain his virtue, some will impute it to him as a disgrace! ;—(in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil.”’ 1 See the symbolism of the 3rd and sth lines of the Hang or 32nd Hexagram, vol. xvi, pp. 125-128. BOOK XXXI. PAN SANG OR RULES ON HURRYING TO MOURNING RITES’. 1. According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger *, and gave full vent to hissorrow. Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (tothe place). He went 100 If a day, not travelling in the night. 2. Only when the rites were those fora father ora mother did he travel while he could yet see the stars, and rested when he (again) saw them®. If it was impossible for him to go (at once)‘, he assumed the mourning dress, and then went (as soon as he could). When he had passed through the state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow. He avoided wailing in the market-place and when near the court. He looked towards the frontier of his own state when he wailed. 1 See the introductory notice, vol. xxvii, pp. 46, 47. * The mourner is absent from his state, and a messenger has been sent to tell him of the death. The relative, it is argued, may have been any one within the ‘five degrees’ of consanguinity. 5 That is, from peep of dawn till the stars came out again after sunset. ‘ Being restrained by the duties of the commission, with which he was charged by the ruler. 366 THE Lf xf. BK. XXXI~
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.
1Not himself attending to the government, The issue is toil and pain to the people.” It is said in the Aiin-ya (Shd, V, xxv, 5), “In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter.” 18. The Master said, ‘In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him) 2’ 19. The Master said, ‘Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man’s aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead. Therefore the superior man, having heard much, verifies it by 1 This is from an ode not in the Shih, and only preserved, so far, here. The three concluding lines, however, are also found in the Shih, IT, iv, ode 7, 6. * The meaning of this latter part is matter of dispute. BK. XXX, 8zE f, 361 inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice. It is said in the Xiinkhan (Sha, V, xxi, 5), ‘Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them.” It is said in the Book of Poetry (I, xiv, ode 3, 1), “The virtuous man, the princely one, Is uniformly correct in his deportment. 20. The Master said, ‘It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1), “For our prince a good mate.”’ 21. The Master said, ‘When a man on light grounds breaks off his friendship with the poor and mean, and only on great grounds with the rich and noble, his love of worth cannot be great, nor does his hatred of evil clearly appear. Though men may say that he is not influenced by (the love of) gain, I do not believe them. It is said in the Book of Poetry (III, ii, ode 3, 4), “And all the friends assisting you Behave with reverent mien.”’ 22. The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind- 362 THE Lf gf. BK. XXX. ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’
2The Master said, ‘The superior man will not voluntarily remain to share in private acts of kind- 362 THE Lf gf. BK. XXX. ness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), “They love me, and my mind will teach How duty’s highest aim to reach.”’ 23. The Master said, ‘If there be a carriage (before you), you are sure (by-and-by) to see the cross-board (in front); if there be a garment, you are sure (in the same way) to see (the traces of) its being worn; if one speaks, you are sure to hear his voice; if one does anything, you are sure to see the result. It is said in the Book of Poetry (I, i, ode 2, 2), “T will wear them without being weary of them.”’ 24. The Master said, ‘When one says anything, and immediately proceeds to act it out, his words cannot embellish it; and when one does anything, and immediately proceeds to describe it, the action cannot be embellished. Hence the superior man saying little, and acting to prove the sincerity of his words, the people cannot make the excellence of their deeds greater than it is, nor diminish the amount of their badness'. It is said in the Book of Poetry (III, iii, ode 2, 5), “A flaw in mace of white jade may By patient toil be ground away; But for a flaw we make in speech, What can be done? ’Tis past our reach.” 1 The excellence and the badness would seem, in the text, to belong to the conduct of the superior man ; but to predicate badness of him would be too daring. To justify the view which appears in my translation, the K/ien-lung editors, in their expansion of the meaning, after ‘the people,’ interpolate ‘who come under the transforming influence of his example.’ BK, XXX. 82E f. 363 It is said in the Hsiao Y4 (II, iii, ode 5, 8), “Well does our lord become his place, And high the deeds his reign have crowned.” It is said to the Prince Shih (ShQ, V, xvi, 11), “ Aforetime, when God beheld the virtue of king Wan in the fields of K&u, he made the great decree light on his person.”’ 25. The Master said, ‘The people of the south have a saying that “A man without constancy cannot be a diviner either with the tortoise-shell or the stalks.” This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men!? It is said in the Book of Poetry (II, v, ode 1, 3), “Our tortoise-shells are wearied out, And will not tell us anything about the plans.” The Charge to Yiieh says (Sha, IV, viii, sect. 2, 5,11), “ Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.” ‘It is said in the Yt, “When one does not conti-
3If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue *.” ‘It is said in the Yt, “When one does not conti- 1 I cannot make anything but this of this sentence, though Khung Ying-t& takes it differently, The whole paragraph is evidently very corrupt, and even the Xien-lung editors have put forth all their strength upon it in vain. 2 We have here a quotation from the ShQ, IV, viii, sect. 2; but it is very different from the textus receptus. All the commentators and critics are at fault upon it; see vol. iii, pp. 115, 116. 364 THE Li xi. BK. XXX. nuously maintain his virtue, some will impute it to him as a disgrace! ;—(in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil.”’ 1 See the symbolism of the 3rd and sth lines of the Hang or 32nd Hexagram, vol. xvi, pp. 125-128. BOOK XXXI. PAN SANG OR RULES ON HURRYING TO MOURNING RITES’. 1. According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger *, and gave full vent to hissorrow. Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (tothe place). He went 100 If a day, not travelling in the night. 2. Only when the rites were those fora father ora mother did he travel while he could yet see the stars, and rested when he (again) saw them®. If it was impossible for him to go (at once)‘, he assumed the mourning dress, and then went (as soon as he could). When he had passed through the state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow. He avoided wailing in the market-place and when near the court. He looked towards the frontier of his own state when he wailed. 1 See the introductory notice, vol. xxvii, pp. 46, 47. * The mourner is absent from his state, and a messenger has been sent to tell him of the death. The relative, it is argued, may have been any one within the ‘five degrees’ of consanguinity. 5 That is, from peep of dawn till the stars came out again after sunset. ‘ Being restrained by the duties of the commission, with which he was charged by the ruler. 366 THE Lf xf. BK. XXXI~
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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