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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1So 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 articles of dress, to be worn by individuals according to their rank, from the sovereign downwards, in their ordinary attire, and on special occasions, were the subject of attention and enactment in China from the earliest times. We find references to them in the earliest books of the Shf (Part II, Books iii, iv). The words to be spoken, and conduct to be exhibited, on every varying occasion, could not be so particularly described; but the example of the ancient kings would suffice for these, as their enactments for the dress. 470 THE HSIAO KING. CH. Vv. from their mouths there comes no exceptionable speech, and in their conduct there are found no exceptionable actions. Their words may fill all under heaven, and no error of speech will be found in them. Their actions may fill all under heaven, and no dissatisfaction or dislike will be awakened by them. When these three things—(their robes, their words, and their conduct)—are all complete as they should be, they can then preserve their ancestral temples?:—this is the filial piety of high ministers and great officers. It is said in the Book of Poetry 2, ‘He is never idle, day or night, In the service of the One man.’ CuapTer V, Fiviav Piety in INFERIOR OFFICERS. As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence love is what is chiefly rendered to the mother, and reverence is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore when they serve their ruler with filial piety they are loyal; when they serve their superiors with reverence they are obedient. Not failing in this loyalty ' Their ancestral temples were to the ministers and grand officers what the altars of their land and grain were to the feudal lords. Every great officer had three temples or shrines, in which he sacrificed to the first chief of his family or clan; to his grandfather, and to his father. While these remained, the family remained, and its honours were perpetuated. ? See the Shih, III, iii, ode 6, stanza 4. CH. VI. FILIAL PIETY IN THE COMMON PEOPLE. 471 and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices !:—this is the filial piety of inferior officers *. It is said in the Book of Poetry®, ‘ Rising early and going to sleep late, Do not disgrace those who gave you birth.’ Cuapter VI. FitiaL Prety 1n THE Common PEOPLE. They follow the course of heaven (in the revolving seasons); they distinguish the advantages
2It is said in the Book of Poetry®, ‘ Rising early and going to sleep late, Do not disgrace those who gave you birth.’ Cuapter VI. FitiaL Prety 1n THE Common PEOPLE. They follow the course of heaven (in the revolving seasons); they distinguish the advantages i 1 These officers had their ‘positions’ or places, and their pay. They had also their sacrifices, but such as were private or personal to themselves, so that we have not much information about them. * The Chinese Repository has here, ‘Such is the influence of filial duty when performed by scholars;’ and P. Cibot, ‘Voila sommairement ce qui caractérise la Piété Filiale du Lettré.’ But to use the term ‘scholar’ here is to translate from the standpoint of modern China, and not from that of the time of Confucius, The Shih of feudal China were the younger sons of the higher classes, and men that by their ability were rising out of the lower, and who were all in inferior situations, and looking forward to offices of trust in the service of the royal court, or of their several states. Below the ‘great officers’ of ch. 4, three classes of Shih—the highest, middle, lowest — were recognised, all intended in this chapter. When the feudal system had passed away, the class of ‘scholars’ gradually took their place. Shih (qb) is one of the oldest characters in Chinese, but the idea expressed in its formation is not known. Confucius is quoted in the Shwo Wan as making it to be from the characters for one (—) and ten (+>). A very old definition of it is—‘The denomination of one entrusted with affairs.’ 5 See the Shih, II, iii, ode 2, stanza 6. 472 THE HSIAO KING, CH. VII. afforded by (different) soils!; they are careful of their conduct and economical in their expenditure ;—in order to nourish their parents :—this is the filial piety of the common people. Therefore from the Son of Heaven down to the common people, there never has been one whose filial piety was without its beginning and end on whom calamity did not come. CuaptTer VII. FiviaL Piety in RELATION TO THE THREE PowErs?. The disciple 3ang said, ‘Immense indeed is the greatness of filial piety!’ The Master replied, 1 These two sentences describe the attention of the people to the various processes of agriculture, as conditioned by the seasons and the qualities of different soils. With this chapter there ends what XQ Hst regarded as the only portion of the Hsiao in which we can rest as having come from Confucius. So far, it is with him a continuous discourse that proceeded from the sage. And there is, in this portion, especially when we admit X(0’s expurgations, a certain sequence and progress, without logical connexion, in the exhibition of the subject which we fail to find in the chapters that follow. * «The Three Powers’ is a phrase which is first found in two of the Appendixes to the Yi King, denoting Heaven, Earth, and Man, as the three great agents or agencies in nature, or the circle of being.
3* «The Three Powers’ is a phrase which is first found in two of the Appendixes to the Yi King, denoting Heaven, Earth, and Man, as the three great agents or agencies in nature, or the circle of being. ® The whole of the reply of Confucius here, down to ‘the advantages afforded by earth,’ is found in a narrative in the 30 Awan, under the twenty-fifth year of duke A’A4o (s.c. 517), with the important difference that the discourse is there about ‘ceremonies,’ and not about filial piety. Plainly, it is an interpolation in the Hsiao, and is rightly thrown out by XQ and Wa AAang. To my own mind it was a relief to find that the passage was not genuine, and had not come from Confucius. The discourse in the 30 Kwan, which is quite lengthy, these sentences being only the com- CH. VII, FILIAL PIETY AND THE THREE POWERS. 473 ‘Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man?. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven, and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven ; and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order. mencement of it, is more than sufficiently fanciful ; but it is conceivable that what is here predicated of filial piety might be spoken of ceremonies, while I never could see what it could have to do with filial piety, or filial piety with it. After the long discourse in the 30 Awan one of the interlocutors in it exclaims, ‘Immense, indeed, is the greatness of ceremonies!’—the same terms with which 34ng-3ze is made to commence this chapter, saving that we have ‘ceremonies’ instead of ‘filial piety.’ There can be no doubt that the passage is interpolated; and yet the first part of it is quoted by Pan Ki (in our first century), in a note to Lif Hin’s Catalogue, and also in the Amplification of the First Precept of the Khang-hsf Sacred Edict (in our eighteenth century). Pan Kf may not have been sufficiently acquainted with the 30 A’wan to detect the forgery ; that Chinese scholars should still quote the description as applicable to filial piety shows how liable they are to be carried away by fine-sounding terms and mysterious utterances. P. Cibot gives a correct translation of the first part in a note, but adds that it carries the sense of the text much too high, and would bring it into collision with the prejudices of the west, and he has preferred to hold to the more common explanation :—‘ Ce qu’est la régularité des monuments des astres pour le firmament, la fertilité des campagnes pour Ia terre, la Piété Filiale est constamment pour les peuples!’
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.
1So 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 articles of dress, to be worn by individuals according to their rank, from the sovereign downwards, in their ordinary attire, and on special occasions, were the subject of attention and enactment in China from the earliest times. We find references to them in the earliest books of the Shf (Part II, Books iii, iv). The words to be spoken, and conduct to be exhibited, on every varying occasion, could not be so particularly described; but the example of the ancient kings would suffice for these, as their enactments for the dress. 470 THE HSIAO KING. CH. Vv. from their mouths there comes no exceptionable speech, and in their conduct there are found no exceptionable actions. Their words may fill all under heaven, and no error of speech will be found in them. Their actions may fill all under heaven, and no dissatisfaction or dislike will be awakened by them. When these three things—(their robes, their words, and their conduct)—are all complete as they should be, they can then preserve their ancestral temples?:—this is the filial piety of high ministers and great officers. It is said in the Book of Poetry 2, ‘He is never idle, day or night, In the service of the One man.’ CuapTer V, Fiviav Piety in INFERIOR OFFICERS. As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence love is what is chiefly rendered to the mother, and reverence is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore when they serve their ruler with filial piety they are loyal; when they serve their superiors with reverence they are obedient. Not failing in this loyalty ' Their ancestral temples were to the ministers and grand officers what the altars of their land and grain were to the feudal lords. Every great officer had three temples or shrines, in which he sacrificed to the first chief of his family or clan; to his grandfather, and to his father. While these remained, the family remained, and its honours were perpetuated. ? See the Shih, III, iii, ode 6, stanza 4. CH. VI. FILIAL PIETY IN THE COMMON PEOPLE. 471 and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices !:—this is the filial piety of inferior officers *. It is said in the Book of Poetry®, ‘ Rising early and going to sleep late, Do not disgrace those who gave you birth.’ Cuapter VI. FitiaL Prety 1n THE Common PEOPLE. They follow the course of heaven (in the revolving seasons); they distinguish the advantages
2It is said in the Book of Poetry®, ‘ Rising early and going to sleep late, Do not disgrace those who gave you birth.’ Cuapter VI. FitiaL Prety 1n THE Common PEOPLE. They follow the course of heaven (in the revolving seasons); they distinguish the advantages i 1 These officers had their ‘positions’ or places, and their pay. They had also their sacrifices, but such as were private or personal to themselves, so that we have not much information about them. * The Chinese Repository has here, ‘Such is the influence of filial duty when performed by scholars;’ and P. Cibot, ‘Voila sommairement ce qui caractérise la Piété Filiale du Lettré.’ But to use the term ‘scholar’ here is to translate from the standpoint of modern China, and not from that of the time of Confucius, The Shih of feudal China were the younger sons of the higher classes, and men that by their ability were rising out of the lower, and who were all in inferior situations, and looking forward to offices of trust in the service of the royal court, or of their several states. Below the ‘great officers’ of ch. 4, three classes of Shih—the highest, middle, lowest — were recognised, all intended in this chapter. When the feudal system had passed away, the class of ‘scholars’ gradually took their place. Shih (qb) is one of the oldest characters in Chinese, but the idea expressed in its formation is not known. Confucius is quoted in the Shwo Wan as making it to be from the characters for one (—) and ten (+>). A very old definition of it is—‘The denomination of one entrusted with affairs.’ 5 See the Shih, II, iii, ode 2, stanza 6. 472 THE HSIAO KING, CH. VII. afforded by (different) soils!; they are careful of their conduct and economical in their expenditure ;—in order to nourish their parents :—this is the filial piety of the common people. Therefore from the Son of Heaven down to the common people, there never has been one whose filial piety was without its beginning and end on whom calamity did not come. CuaptTer VII. FiviaL Piety in RELATION TO THE THREE PowErs?. The disciple 3ang said, ‘Immense indeed is the greatness of filial piety!’ The Master replied, 1 These two sentences describe the attention of the people to the various processes of agriculture, as conditioned by the seasons and the qualities of different soils. With this chapter there ends what XQ Hst regarded as the only portion of the Hsiao in which we can rest as having come from Confucius. So far, it is with him a continuous discourse that proceeded from the sage. And there is, in this portion, especially when we admit X(0’s expurgations, a certain sequence and progress, without logical connexion, in the exhibition of the subject which we fail to find in the chapters that follow. * «The Three Powers’ is a phrase which is first found in two of the Appendixes to the Yi King, denoting Heaven, Earth, and Man, as the three great agents or agencies in nature, or the circle of being.
3* «The Three Powers’ is a phrase which is first found in two of the Appendixes to the Yi King, denoting Heaven, Earth, and Man, as the three great agents or agencies in nature, or the circle of being. ® The whole of the reply of Confucius here, down to ‘the advantages afforded by earth,’ is found in a narrative in the 30 Awan, under the twenty-fifth year of duke A’A4o (s.c. 517), with the important difference that the discourse is there about ‘ceremonies,’ and not about filial piety. Plainly, it is an interpolation in the Hsiao, and is rightly thrown out by XQ and Wa AAang. To my own mind it was a relief to find that the passage was not genuine, and had not come from Confucius. The discourse in the 30 Kwan, which is quite lengthy, these sentences being only the com- CH. VII, FILIAL PIETY AND THE THREE POWERS. 473 ‘Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man?. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven, and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven ; and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order. mencement of it, is more than sufficiently fanciful ; but it is conceivable that what is here predicated of filial piety might be spoken of ceremonies, while I never could see what it could have to do with filial piety, or filial piety with it. After the long discourse in the 30 Awan one of the interlocutors in it exclaims, ‘Immense, indeed, is the greatness of ceremonies!’—the same terms with which 34ng-3ze is made to commence this chapter, saving that we have ‘ceremonies’ instead of ‘filial piety.’ There can be no doubt that the passage is interpolated; and yet the first part of it is quoted by Pan Ki (in our first century), in a note to Lif Hin’s Catalogue, and also in the Amplification of the First Precept of the Khang-hsf Sacred Edict (in our eighteenth century). Pan Kf may not have been sufficiently acquainted with the 30 A’wan to detect the forgery ; that Chinese scholars should still quote the description as applicable to filial piety shows how liable they are to be carried away by fine-sounding terms and mysterious utterances. P. Cibot gives a correct translation of the first part in a note, but adds that it carries the sense of the text much too high, and would bring it into collision with the prejudices of the west, and he has preferred to hold to the more common explanation :—‘ Ce qu’est la régularité des monuments des astres pour le firmament, la fertilité des campagnes pour Ia terre, la Piété Filiale est constamment pour les peuples!’
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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