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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On the authorship of the Classic, see the Introduction, p. 451. * 3ang-zze, named Shin, and styled 3ze-yii, was one of the most distinguished of the disciples of Confucius. He was a favourite with the sage, and himself a voluminous writer. Many incidents and sayings are related, illustrative of his filial piety, so that it was natural for the master to enter with him on the discussion of that virtue. He shares in the honour and worship still paid to Confucius, and is one of his ‘Four Assessors’ in his temples. * Both the translator in the Chinese Repository and P. Cibot have rendered this opening address of Confucius very imperfectly. (t] Hh 466 ° THE HSIAO KING. CH. I. should I, Shin, who am so devoid of intelligence, be able to know this?’ The Master said, ‘ (It was filial piety). Now filial piety is the root of (all) virtue!, and (the stem) out of which grows (all moral) teaching. Sit down again, and I will explain the subject to you. Our bodies—to every hair and bit of skin—are received by us from our parents, and we must not presume to injure or wound them :—this is the beginning of filial piety. When we have established our character by the practice of the (filial) course, so as to make our name famous in future ages, and thereby glorify our parents :—this is the end of filial piety. It commences with the service The former has:—‘Do you understand how the ancient kings, who possessed the greatest virtue and the best moral principles, rendered the whole empire so obedient that the people lived in peace and harmony, and no ill-will existed between superiors and inferiors?’? The other:—‘ Do you know what was the pre-eminent virtue and the essential doctrine which our ancient monarchs taught to all the empire, to maintain concord among their subjects, and banish all dissatisfaction between superiors and inferiors?’ P. Cibot comes the nearer to the meaning of the text, but he has neglected the characters corresponding to ‘through which they were in accord with all under heaven,’ that are expounded clearly enough by Hsiian Bung. The sentiment of the sage is, as he has tersely expressed it in the Doctrine of the Mean (ch. 13), that the ancient kings ‘governed men, according to their nature, with what is proper to them.’ \\ } ©All virtue’ means the five virtuous principles, the constituents of humanity, ‘benevolence, righteousness, propriety, knowledge, and fidelity.” Of these, benevolence is the chief and fundamental, so that Mencius says (VII, ii, ch. 16), ‘Benevolence is man.’ In man’s nature, therefore, benevolence is the root of filial piety ; while in practice filial piety is the root of benevolence. Such is the way in which AQ Hsf and other critical scholars reconcile the statements of the text here and elsewhere with their theory as to the constituents of humanity. ~_~--——- -—" CH. II. FILIAL PIETY IN THE SOVEREIGN. 467
2Such is the way in which AQ Hsf and other critical scholars reconcile the statements of the text here and elsewhere with their theory as to the constituents of humanity. ~_~--——- -—" CH. II. FILIAL PIETY IN THE SOVEREIGN. 467 of parents; it proceeds to the service of the ruler; it is completed by the establishment of the character. ‘It is said in the Major Odes of the Kingdom, “Ever think of your ancestor, Cultivating your virtue'.”’ Cuapter II. Fina, Piety IN THE Son oF HEAVEN. He who loves his parents will not dare (to incur the risk of) being hated by any man, and he who reveres his parents will not dare (to incur the risk of) being contemned by any man*. When the love and reverence (of the Son of Heaven) are thus carried to the utmost in the service of his parents, the lessons of his virtue affect all the people, and he becomes 1 See the Shih King, III, i, ode 2, stanza 4. Ad Hst commences his expurgation of our classic with casting out this concluding paragraph; and rightly so. Such quotations of the odes and other passages in the ancient classics are not after the manner of Confucius. The application made: of them, moreover, is often far-fetched, and away from their proper meaning. -* The thing thus generally stated must be understood specially of the sovereign, and only he who stands related to all other men can give its full manifestation. Previous translators have missed the peculiarity of the construction in each of the clauses. Thus P. Cibot gives :—‘ He who loves his parents will not dare to hate any one,’ &c. But in the second member we have a well-known form in Chinese to give the force of the passive voice. Attention is called to this in the Extensive Explanation of the Hsifo (see p. 461):—‘W yi zin does not mean merely to hate men; it indicates an anxious apprehension lest the hatred of men should light on me, and my parents thereby be involved in it.’ Hh2 * \ 468 THE HSIAO KING. . CH. IIL. a pattern to (all within) the four seas! :—this is the filial piety of the Son of Heaven *. It is said in (the Marquis of) FQ on Punishments’, ‘The One man will have felicity, and the millions of the people will depend on (what ensures his happiness).’ Cuapter III. FiniaL Piety In THE PRINCES OF STATES. Above others, and yet free from pride, they dwell on high, without peril; adhering to economy, and carefully observant of the rules and laws, they are full, without overflowing. To dwell on high without peril is the way long to preserve nobility; to be full without overflowing is the way long to preserve riches. When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office ¢ :—this is the filial piety of the princes of states.
3When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office ¢ :—this is the filial piety of the princes of states. 1 Chinese scholars make ‘the people’ to be the subjects of the king, and ‘all within the four seas’ to be the barbarous tribes outside the four borders of the kingdom, between them and the seas or oceans within which the habitable earth was contained—according to the earliest geographical conceptions. All we have to find in the language is the unbounded, the universal, influence of ‘the Son of Heaven.’ * The appellation ‘Son of Heaven’ for the sovereign was unknown in the earliest times of the Chinese nation, It cannot be traced beyond the Shang dynasty. 5 See the Shi, V, xxvii, 4, and the note on the name of that Book, p. 254. * In the Chinese Repository we have for this:—‘ They will be able to protect their ancestral possessions with the produce of their lands;’ ‘They will make sure the supreme rank to their a CH, Iv. FILIAL PIETY IN HIGH OFFICERS. 469 It is said in the Book of Poetry}, ‘ Be apprehensive, be cautious, As if on the brink of a deep abyss, As if treading on thin ice.’ CuapTer IV. Firat Piety in Hicu Ministers AND GREAT OFFICERS. They do not presume to wear robes other than . those appointed by the laws of the ancient kings ?; nor to speak words other than those sanctioned by their speech ; nor to exhibit conduct other than that exemplified by their virtuous ways. Thus none of their words being contrary to those sanctions, and none of their actions contrary to the (right) way, families.’ But it is better to retain the style of the original. The king had a great altar to the spirit (or spirits) presiding over the land. The colour of the earth in the centre of.it was yellow; that on each of its four sides differed according to the colours assigned to the four quarters of the sky. A portion of this earth was cut away, and formed the nucleus of a corresponding altar in each feudal state, according to their position relative to the capital. The prince of the state had the prerogative of sacrificing there. A similar rule prevailed for the altars to the spirits presiding over the grain. So long as a family ruled in a state, so long its chief offered those sacrifices; and the extinction of the sacrifices was an emphatic way of describing the ruin and extinction of the ruling House. 1 See the Shih, II, v, ode 1, stanza 6.
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.
1On the authorship of the Classic, see the Introduction, p. 451. * 3ang-zze, named Shin, and styled 3ze-yii, was one of the most distinguished of the disciples of Confucius. He was a favourite with the sage, and himself a voluminous writer. Many incidents and sayings are related, illustrative of his filial piety, so that it was natural for the master to enter with him on the discussion of that virtue. He shares in the honour and worship still paid to Confucius, and is one of his ‘Four Assessors’ in his temples. * Both the translator in the Chinese Repository and P. Cibot have rendered this opening address of Confucius very imperfectly. (t] Hh 466 ° THE HSIAO KING. CH. I. should I, Shin, who am so devoid of intelligence, be able to know this?’ The Master said, ‘ (It was filial piety). Now filial piety is the root of (all) virtue!, and (the stem) out of which grows (all moral) teaching. Sit down again, and I will explain the subject to you. Our bodies—to every hair and bit of skin—are received by us from our parents, and we must not presume to injure or wound them :—this is the beginning of filial piety. When we have established our character by the practice of the (filial) course, so as to make our name famous in future ages, and thereby glorify our parents :—this is the end of filial piety. It commences with the service The former has:—‘Do you understand how the ancient kings, who possessed the greatest virtue and the best moral principles, rendered the whole empire so obedient that the people lived in peace and harmony, and no ill-will existed between superiors and inferiors?’? The other:—‘ Do you know what was the pre-eminent virtue and the essential doctrine which our ancient monarchs taught to all the empire, to maintain concord among their subjects, and banish all dissatisfaction between superiors and inferiors?’ P. Cibot comes the nearer to the meaning of the text, but he has neglected the characters corresponding to ‘through which they were in accord with all under heaven,’ that are expounded clearly enough by Hsiian Bung. The sentiment of the sage is, as he has tersely expressed it in the Doctrine of the Mean (ch. 13), that the ancient kings ‘governed men, according to their nature, with what is proper to them.’ \\ } ©All virtue’ means the five virtuous principles, the constituents of humanity, ‘benevolence, righteousness, propriety, knowledge, and fidelity.” Of these, benevolence is the chief and fundamental, so that Mencius says (VII, ii, ch. 16), ‘Benevolence is man.’ In man’s nature, therefore, benevolence is the root of filial piety ; while in practice filial piety is the root of benevolence. Such is the way in which AQ Hsf and other critical scholars reconcile the statements of the text here and elsewhere with their theory as to the constituents of humanity. ~_~--——- -—" CH. II. FILIAL PIETY IN THE SOVEREIGN. 467
2Such is the way in which AQ Hsf and other critical scholars reconcile the statements of the text here and elsewhere with their theory as to the constituents of humanity. ~_~--——- -—" CH. II. FILIAL PIETY IN THE SOVEREIGN. 467 of parents; it proceeds to the service of the ruler; it is completed by the establishment of the character. ‘It is said in the Major Odes of the Kingdom, “Ever think of your ancestor, Cultivating your virtue'.”’ Cuapter II. Fina, Piety IN THE Son oF HEAVEN. He who loves his parents will not dare (to incur the risk of) being hated by any man, and he who reveres his parents will not dare (to incur the risk of) being contemned by any man*. When the love and reverence (of the Son of Heaven) are thus carried to the utmost in the service of his parents, the lessons of his virtue affect all the people, and he becomes 1 See the Shih King, III, i, ode 2, stanza 4. Ad Hst commences his expurgation of our classic with casting out this concluding paragraph; and rightly so. Such quotations of the odes and other passages in the ancient classics are not after the manner of Confucius. The application made: of them, moreover, is often far-fetched, and away from their proper meaning. -* The thing thus generally stated must be understood specially of the sovereign, and only he who stands related to all other men can give its full manifestation. Previous translators have missed the peculiarity of the construction in each of the clauses. Thus P. Cibot gives :—‘ He who loves his parents will not dare to hate any one,’ &c. But in the second member we have a well-known form in Chinese to give the force of the passive voice. Attention is called to this in the Extensive Explanation of the Hsifo (see p. 461):—‘W yi zin does not mean merely to hate men; it indicates an anxious apprehension lest the hatred of men should light on me, and my parents thereby be involved in it.’ Hh2 * \ 468 THE HSIAO KING. . CH. IIL. a pattern to (all within) the four seas! :—this is the filial piety of the Son of Heaven *. It is said in (the Marquis of) FQ on Punishments’, ‘The One man will have felicity, and the millions of the people will depend on (what ensures his happiness).’ Cuapter III. FiniaL Piety In THE PRINCES OF STATES. Above others, and yet free from pride, they dwell on high, without peril; adhering to economy, and carefully observant of the rules and laws, they are full, without overflowing. To dwell on high without peril is the way long to preserve nobility; to be full without overflowing is the way long to preserve riches. When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office ¢ :—this is the filial piety of the princes of states.
3When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office ¢ :—this is the filial piety of the princes of states. 1 Chinese scholars make ‘the people’ to be the subjects of the king, and ‘all within the four seas’ to be the barbarous tribes outside the four borders of the kingdom, between them and the seas or oceans within which the habitable earth was contained—according to the earliest geographical conceptions. All we have to find in the language is the unbounded, the universal, influence of ‘the Son of Heaven.’ * The appellation ‘Son of Heaven’ for the sovereign was unknown in the earliest times of the Chinese nation, It cannot be traced beyond the Shang dynasty. 5 See the Shi, V, xxvii, 4, and the note on the name of that Book, p. 254. * In the Chinese Repository we have for this:—‘ They will be able to protect their ancestral possessions with the produce of their lands;’ ‘They will make sure the supreme rank to their a CH, Iv. FILIAL PIETY IN HIGH OFFICERS. 469 It is said in the Book of Poetry}, ‘ Be apprehensive, be cautious, As if on the brink of a deep abyss, As if treading on thin ice.’ CuapTer IV. Firat Piety in Hicu Ministers AND GREAT OFFICERS. They do not presume to wear robes other than . those appointed by the laws of the ancient kings ?; nor to speak words other than those sanctioned by their speech ; nor to exhibit conduct other than that exemplified by their virtuous ways. Thus none of their words being contrary to those sanctions, and none of their actions contrary to the (right) way, families.’ But it is better to retain the style of the original. The king had a great altar to the spirit (or spirits) presiding over the land. The colour of the earth in the centre of.it was yellow; that on each of its four sides differed according to the colours assigned to the four quarters of the sky. A portion of this earth was cut away, and formed the nucleus of a corresponding altar in each feudal state, according to their position relative to the capital. The prince of the state had the prerogative of sacrificing there. A similar rule prevailed for the altars to the spirits presiding over the grain. So long as a family ruled in a state, so long its chief offered those sacrifices; and the extinction of the sacrifices was an emphatic way of describing the ruin and extinction of the ruling House. 1 See the Shih, II, v, ode 1, stanza 6.
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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