and altering their customs there is nothing better than Music; for securing the repose of superiors and the good order of the people there is nothing better than the Rules of Propriety.
'The Rules of Propriety are simply (the development of) the principle of Reverence. Therefore the reverence paid to a father makes (all) sons pleased; the reverence paid to an elder brother makes (all) younger brothers pleased; the reverence paid to a ruler makes (all) subjects pleased[1]. The reverence paid to one man makes thousands and myriads of men pleased. The reverence is paid to a few, and the pleasure extends to many;—this is what is meant by an "All-embracing Rule of Conduct."'
Chapter XIII. Amplification of 'the Perfect Virtue' in Chapter I.
The Master said, 'The teaching of filial piety by the superior man[2] does not require that he should go to family after family, and daily see the members of each. His teaching of filial piety is a tribute of reverence to all the fathers under heaven; his teaching of fraternal submission is a tribute of reverence to all the elder brothers under heaven; his teaching of the duty of a subject is a tribute of reverence to all the rulers under heaven.
- ↑ We must understand that the 'reverence' here is to be understood as paid by the sovereign. In reverencing his father (or an uncle may also in Chinese usage be so styled), he reverences the idea of fatherhood, and being 'in accord with the minds of all under heaven,' his example is universally powerful. And we may reason similarly of the other two cases of reverence specified.
- ↑ The Kün-zze, or 'superior man,' here must be taken of the sovereign. P. Cibot translates it by 'un prince.'
