Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 An amusing translation of this sentence is found in Samuel — Johnson’s ‘ Oriental Religions, China,’ p. 208, beginning, ‘ Filial Piety is the Book of Heaven!’ Mr. Johnson does not say where he got this version. 474 THE HSIAO KING. CH. VI. ‘The ancient kings, seeing how their teachings! could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents; they set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them ; they went before them with reverence and yielding courtesy, and the people had no contentions ; they led them on by the rules of propriety and by music, and the people were harmonious and benignant ; they showed them what they loved and what they disliked, and the people understood their prohibitions. ‘It is said in the Book of Poetry’, * Awe-inspiring are you, O Grand-Master Yin, | And the people all look up to you.”’ CuHapter VIII. Fivrat Piety in GOVERNMENT. The Master said, ‘ Anciently, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers of small states;—how much less would they do so to the dukes, marquises, counts, and barons!’ Thus it was that they got (the princes of) the myriad states with joyful hearts (to assist them) in the (sacrificial) services to their royal predecessors *. 1 Sze-m4 Kwang changes the character for ‘ teachings’ here into that for ‘filial piety.’ There is no external evidence for such a reading; and the texture of the whole treatise is so loose that we cannot insist on internal evidence. 2 See the Shih, II, iv, ode 7, stanza 1. ® Under the au dynasty there were five orders of nobility, and the states belonging to their rulers varied proportionally in size. CH. VIII. FILIAL PIETY IN GOVERNMENT. 475 ‘The rulers of states did not dare to slight wifeless men and widows ;—how much less would they slight their officers and the people! Thus it was that they got all their people with joyful hearts (to assist them) in serving the rulers, their predecessors }. ‘The heads of clans did not dare to slight their servants and concubines ;—how much less would they slight their wives and sons! Thus it was that they got their men with joyful hearts (to assist them) in the service of their parents. ‘In such a state of things, while alive, parents reposed in (the glory of) their sons ; and, when sacrificed to, their disembodied spirits enjoyed their offerings’, Therefore all under heaven peace and harmony prevailed ; disasters and calamities did not occur; misfortunes and rebellions did not arise. ‘It is said in the Book of Poetry , “To an upright, virtuous conduct All in the four quarters of the state render obedient homage.” ’
2‘It is said in the Book of Poetry , “To an upright, virtuous conduct All in the four quarters of the state render obedient homage.” ’ There were besides many smaller states attached to these. The feudal lords at stated times appeared at the royal court, and one important duty which then devolved on them was to take part in the sacrificial services of the sovereign in the ancestral temple. 1 These services were also the sacrifices in the ancestral temples of the rulers of the states and of the chiefs of clans,—the feudal princes and the ministers and great officers of chapters 3 and 4. * In the Chinese Repository we read here:—‘ Parents enjoyed tranquillity while they lived, and after their decease sacrifices were offered to their disembodied spirits.’ To the same effect P.Cibot :— ‘Les péres et meres étoient heureux pendant la vie, et aprés leur mort leurs Ames étoient consolées par des Tsf (sacrifices).’ I believe that I have caught the meaning more exactly. 5 See the Shih, ITI, iii, ode 2, stanza 2. 476 THE HSIAO KING. CH. Ix. CuapTer IX. Tue GoveRNMENT OF THE SaGEs!?. The disciple 34ng said, ‘I venture to ask whether in the virtue of the sages there was not something greater than filial piety.’ The Master replied, ‘ Of all (creatures with their different) natures produced by Heaven and Earth, man is the noblest. Of all the actions of man there is none greater than filial piety. In filial piety there is nothing greater than the reverential awe of one’s father. In the reverential awe shown to one’s father there is nothing greater than the making him the correlate of Heaven*. The duke of AKAu was the man who (first) did this % 1 ©The sages’ here must mean the sage sovereigns of antiquity, who had at once the highest wisdom and the highest place.
3In the reverential awe shown to one’s father there is nothing greater than the making him the correlate of Heaven*. The duke of AKAu was the man who (first) did this % 1 ©The sages’ here must mean the sage sovereigns of antiquity, who had at once the highest wisdom and the highest place. * See a note on p. 99 on the meaning of the phrase ‘ the fellow of God,’ which is the same as that in this chapter, translated ‘the correlate of God.’ P. Cibot goes at length into a discussion of the idea conveyed by the Chinese character P‘ei, but without coming to any definite conclusion ; and indeed Tai Thung, author of the dictionary Lid Sh KA, says that ‘its original significancy has baffled investigation, while its classical usage is in the sense of “mate,” “fellow.”’ The meaning here is the second assigned to iton p. 99. Inthe Chinese Repository we find :—‘ As a mark of reverence there is nothing more important than to place the father on an equality with heaven ;’ which is by no means the idea, while the author further distorts the meaning by the following note :— ‘T‘ien, “ Heaven,” and Shang Ti, the ‘Supreme Ruler,” seem to be perfectly synonymous ; and whatever ideas the Chinese attach to them, it is evident that the noble lord of X4u regarded his ancestors, immediate and remote, as their equals, and paid to the one the same homage as the other. In thus elevating mortals to an equality with the Supreme Ruler, he is upheld and approved by Confucius, and has been imitated by myriads of every generation of his countrymen down to the present day.’ ® It is difficult to say in what the innovation of the duke of Xau CH, IX. THE GOVERNMENT OF THE SAGES, 477 ‘Formerly the duke of A4u at the border altar sacrificed to H4u-At as the correlate of Heaven, and in the Brilliant Hall he honoured king W4An, and sacrificed to him as the correlate of God?. The consisted. The editors of the Extensive Explanation of the Hsiao say :—‘ According to commentators on our classic, Shun thinking only of the virtue of his ancestor did not sacrifice to him at the border altar. The sovereigns of Hsia and Yin were the first to sacrifice there to their ancestors ; but they had not the ceremony of sacrificing to their fathers as the correlates of Heaven. This began with the duke of Kau.’ To this explanation of the text the editors demur, and consider that the noun ‘father’ in the previous sentence should be taken, in the case of the duke of Xu, both of Hau- and king Wan.
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.
11 An amusing translation of this sentence is found in Samuel — Johnson’s ‘ Oriental Religions, China,’ p. 208, beginning, ‘ Filial Piety is the Book of Heaven!’ Mr. Johnson does not say where he got this version. 474 THE HSIAO KING. CH. VI. ‘The ancient kings, seeing how their teachings! could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents; they set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them ; they went before them with reverence and yielding courtesy, and the people had no contentions ; they led them on by the rules of propriety and by music, and the people were harmonious and benignant ; they showed them what they loved and what they disliked, and the people understood their prohibitions. ‘It is said in the Book of Poetry’, * Awe-inspiring are you, O Grand-Master Yin, | And the people all look up to you.”’ CuHapter VIII. Fivrat Piety in GOVERNMENT. The Master said, ‘ Anciently, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers of small states;—how much less would they do so to the dukes, marquises, counts, and barons!’ Thus it was that they got (the princes of) the myriad states with joyful hearts (to assist them) in the (sacrificial) services to their royal predecessors *. 1 Sze-m4 Kwang changes the character for ‘ teachings’ here into that for ‘filial piety.’ There is no external evidence for such a reading; and the texture of the whole treatise is so loose that we cannot insist on internal evidence. 2 See the Shih, II, iv, ode 7, stanza 1. ® Under the au dynasty there were five orders of nobility, and the states belonging to their rulers varied proportionally in size. CH. VIII. FILIAL PIETY IN GOVERNMENT. 475 ‘The rulers of states did not dare to slight wifeless men and widows ;—how much less would they slight their officers and the people! Thus it was that they got all their people with joyful hearts (to assist them) in serving the rulers, their predecessors }. ‘The heads of clans did not dare to slight their servants and concubines ;—how much less would they slight their wives and sons! Thus it was that they got their men with joyful hearts (to assist them) in the service of their parents. ‘In such a state of things, while alive, parents reposed in (the glory of) their sons ; and, when sacrificed to, their disembodied spirits enjoyed their offerings’, Therefore all under heaven peace and harmony prevailed ; disasters and calamities did not occur; misfortunes and rebellions did not arise. ‘It is said in the Book of Poetry , “To an upright, virtuous conduct All in the four quarters of the state render obedient homage.” ’
2‘It is said in the Book of Poetry , “To an upright, virtuous conduct All in the four quarters of the state render obedient homage.” ’ There were besides many smaller states attached to these. The feudal lords at stated times appeared at the royal court, and one important duty which then devolved on them was to take part in the sacrificial services of the sovereign in the ancestral temple. 1 These services were also the sacrifices in the ancestral temples of the rulers of the states and of the chiefs of clans,—the feudal princes and the ministers and great officers of chapters 3 and 4. * In the Chinese Repository we read here:—‘ Parents enjoyed tranquillity while they lived, and after their decease sacrifices were offered to their disembodied spirits.’ To the same effect P.Cibot :— ‘Les péres et meres étoient heureux pendant la vie, et aprés leur mort leurs Ames étoient consolées par des Tsf (sacrifices).’ I believe that I have caught the meaning more exactly. 5 See the Shih, ITI, iii, ode 2, stanza 2. 476 THE HSIAO KING. CH. Ix. CuapTer IX. Tue GoveRNMENT OF THE SaGEs!?. The disciple 34ng said, ‘I venture to ask whether in the virtue of the sages there was not something greater than filial piety.’ The Master replied, ‘ Of all (creatures with their different) natures produced by Heaven and Earth, man is the noblest. Of all the actions of man there is none greater than filial piety. In filial piety there is nothing greater than the reverential awe of one’s father. In the reverential awe shown to one’s father there is nothing greater than the making him the correlate of Heaven*. The duke of AKAu was the man who (first) did this % 1 ©The sages’ here must mean the sage sovereigns of antiquity, who had at once the highest wisdom and the highest place.
3In the reverential awe shown to one’s father there is nothing greater than the making him the correlate of Heaven*. The duke of AKAu was the man who (first) did this % 1 ©The sages’ here must mean the sage sovereigns of antiquity, who had at once the highest wisdom and the highest place. * See a note on p. 99 on the meaning of the phrase ‘ the fellow of God,’ which is the same as that in this chapter, translated ‘the correlate of God.’ P. Cibot goes at length into a discussion of the idea conveyed by the Chinese character P‘ei, but without coming to any definite conclusion ; and indeed Tai Thung, author of the dictionary Lid Sh KA, says that ‘its original significancy has baffled investigation, while its classical usage is in the sense of “mate,” “fellow.”’ The meaning here is the second assigned to iton p. 99. Inthe Chinese Repository we find :—‘ As a mark of reverence there is nothing more important than to place the father on an equality with heaven ;’ which is by no means the idea, while the author further distorts the meaning by the following note :— ‘T‘ien, “ Heaven,” and Shang Ti, the ‘Supreme Ruler,” seem to be perfectly synonymous ; and whatever ideas the Chinese attach to them, it is evident that the noble lord of X4u regarded his ancestors, immediate and remote, as their equals, and paid to the one the same homage as the other. In thus elevating mortals to an equality with the Supreme Ruler, he is upheld and approved by Confucius, and has been imitated by myriads of every generation of his countrymen down to the present day.’ ® It is difficult to say in what the innovation of the duke of Xau CH, IX. THE GOVERNMENT OF THE SAGES, 477 ‘Formerly the duke of A4u at the border altar sacrificed to H4u-At as the correlate of Heaven, and in the Brilliant Hall he honoured king W4An, and sacrificed to him as the correlate of God?. The consisted. The editors of the Extensive Explanation of the Hsiao say :—‘ According to commentators on our classic, Shun thinking only of the virtue of his ancestor did not sacrifice to him at the border altar. The sovereigns of Hsia and Yin were the first to sacrifice there to their ancestors ; but they had not the ceremony of sacrificing to their fathers as the correlates of Heaven. This began with the duke of Kau.’ To this explanation of the text the editors demur, and consider that the noun ‘father’ in the previous sentence should be taken, in the case of the duke of Xu, both of Hau- and king Wan.
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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