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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. 1 The reader of the translations from the Shih must be familiar with H4u-4i, as the ancestor to whom the kings of A4u traced their lineage, and with king Wan, as the acknowledged founder of their dynasty in connexion with his son, king WQ. Was any greater honour done to Hau-Ai in making him the correlate of Heaven than to king Wan in making him the correlate of God? We must say, No. Asis said inthe Extensive Explanation, ‘The words Heaven and God are different, but their meaning is one and the same.’ The question is susceptible of easy determination. Let me refer the reader to the translations from the Shih on pp. 317 and 329. The tenth piece on the latter was sung, at the border sacrifice to Heaven, in honour of H4u-éi; and the first four lines of it are to the effect— ‘O thou, accomplished, great Hau-éi! To thee alone ’twas given To be, by what we trace to thee, The correlate of Heaven;’ while the fifth and sixth lines are— “God had the wheat and barley meant To nourish all mankind. None would have fathomed His intent, But for thy guiding mind.’ The seventh piece on the former page was used at the sacrifice, in the Brilliant Hall, to king W4n, as ‘the correlate of God.’ The first three lines have been versified by— 478 THE HSIAO KING. CH. IX. consequence was that from (all the states) within the four seas, every (prince) came in the discharge of his duty to (assist in those) sacrifices. In the virtue of the sages what besides was there greater than filial piety ? ‘Now the feeling of affection grows up at the parents’ knees, and as (the duty of) nourishing those parents is exercised, the affection daily merges in awe. The sages proceeded from the (feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those of) love. The teachings of the sages, without being severe, were successful, and their government, without being rigo-
2The sages proceeded from the (feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those of) love. The teachings of the sages, without being severe, were successful, and their government, without being rigo- ‘My offerings here are given, A ram, a bull. Accept them, mighty Heaven, All-bountiful ;’ and the sixth and seventh, lines by— ‘From Wan comes blessing rich; Now on the right He owns those gifts to which Him I invite.’ Since ‘Heaven’ and ‘God’ have the same reference, why are they used here as if there were some opposition between them? The nearest approach to an answer to this is found also in the Extensive Explanation, derived mainly from Ain Hsiang-t4o, of the Sung dynasty, and to the following effect :—‘ Heaven (Tien) just is God (Ti). Heaven is a term specially expressive of honour, and Hau-éf was made the correlate of Heaven, because he was remote, far distant from the worshipper. God is a term expressive of affection, and king Wan was made the correlate of God, because he was nearer to, the father of, the duke of Adu.’ Hsiang-téo concludes by saying that the sacrifice at the border altar was an old institution, while that in the Brilliant Hall was first appointed by the duke of Kau. According to this view, Heaven would approximate to the name for Deity in the absolute,—Jehovah, as explained in Exodus xv. 14; while Tf is God, ‘our Father in heaven,’ cH. 1X. THE GOVERNMENT OF THE SAGES. 479 rous, was effective. What they proceeded from was the root (of filial piety implanted by Heaven). ‘The relation and duties between father and son, (thus belonging to) the Heaven-conferred nature, (contain in them the principle of) righteousness between ruler and subject?. The son derives his life from his parents, and no greater gift could possibly be transmitted; his ruler and parent (in one), his father deals with him accordingly, and no generosity could be greater than this. Hence, he who does not love his parents, but loves other men, is called a rebel against virtue; and he who does not revere his parents, but reveres other men, is called a rebel against propriety. When (the ruler) himself thus acts contrary to (the principles) which should place him in accord (with all men), he presents nothing for the people to imitate. He has nothing to do with what is good, but entirely and only with what is injurious to virtue. Though he may get (his will, and be above others), the superior man does not give him his approval.
3He has nothing to do with what is good, but entirely and only with what is injurious to virtue. Though he may get (his will, and be above others), the superior man does not give him his approval. 1 We find for this in the Chinese Repository :—‘ The feelings which ought to characterise the intercourse between father and son are of a heavenly nature, resembling the bonds which exist between a prince and his ministers.’ P. Cibot gives :—‘ Les rapports immuable de pére et de fils découlent de essence méme du Tien, et offrent la premitre idée de prince et de sujet ;’ adding on the former clause this note:—‘ Les commentateurs ne disent que des mots sur ces paroles; mais comment pourroient ils les bien expliquer, puisqu’ils ne sauroient en entrevoir le sens supreme et ineffable ? Quelques-uns ont pris le parti de citer le texte de Tao-teh King (ch. 42), “Le T Ao est vie et unité ; le premier a engendré le second ; les deux ont produit le troisitme; le trois ont fait toutes choses ;” c'est-a-dire, qu’ils ont taché d’expliquer un texte qui les passe, par un autre od ils ne comprennent rien.’ But there is neither difficulty in the construction of the text here, nor mystery in its meaning. 480 THE HSIAO KING. CH. xX. ‘It is not so with the superior man. He speaks, having thought whether the words should be spoken ; he acts, having thought whether his actions are sure to give pleasure. His virtue and righteousness are such as will be honoured ; what he initiates and does is fit to be imitated; his deportment is worthy of contemplation; his movements in advancing or retiring are all according to the proper rule. In this way does he present himself to the people, who both revere and love him, imitate and become like him. Thus he is able to make his teaching of virtue successful, and his government and orders to be carried into effect }. ‘It is said in the Book of Poetry ?, “ The virtuous man, the princely one, Has nothing wrong in his deportment.”’ CuapTER X. AN Orpberty DESCRIPTION OF THE Acts oF Fiat PIEty. The Master said, ‘The service which a filial son does to his parents is as follows :—In his general conduct to them, he manifests the utmost reverence ; in his nourishing of them, his endeavour is to give them the utmost pleasure; when they are ill, he feels the greatest anxiety; in mourning for them (dead), he exhibits every demonstration of grief; in sacrificing to them, he displays the utmost solemnity. When a son is complete in these five things (he may be pronounced) able to serve his parents. 1 This paragraph may be called a mosaic, formed by piecing together passages from the 30 Awan. * See the Shih, I, xiv, ode 3, stanza 3. — —- CH. XI. THE ALL-EMBRACING RULE. - 48t
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.
1This 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. 1 The reader of the translations from the Shih must be familiar with H4u-4i, as the ancestor to whom the kings of A4u traced their lineage, and with king Wan, as the acknowledged founder of their dynasty in connexion with his son, king WQ. Was any greater honour done to Hau-Ai in making him the correlate of Heaven than to king Wan in making him the correlate of God? We must say, No. Asis said inthe Extensive Explanation, ‘The words Heaven and God are different, but their meaning is one and the same.’ The question is susceptible of easy determination. Let me refer the reader to the translations from the Shih on pp. 317 and 329. The tenth piece on the latter was sung, at the border sacrifice to Heaven, in honour of H4u-éi; and the first four lines of it are to the effect— ‘O thou, accomplished, great Hau-éi! To thee alone ’twas given To be, by what we trace to thee, The correlate of Heaven;’ while the fifth and sixth lines are— “God had the wheat and barley meant To nourish all mankind. None would have fathomed His intent, But for thy guiding mind.’ The seventh piece on the former page was used at the sacrifice, in the Brilliant Hall, to king W4n, as ‘the correlate of God.’ The first three lines have been versified by— 478 THE HSIAO KING. CH. IX. consequence was that from (all the states) within the four seas, every (prince) came in the discharge of his duty to (assist in those) sacrifices. In the virtue of the sages what besides was there greater than filial piety ? ‘Now the feeling of affection grows up at the parents’ knees, and as (the duty of) nourishing those parents is exercised, the affection daily merges in awe. The sages proceeded from the (feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those of) love. The teachings of the sages, without being severe, were successful, and their government, without being rigo-
2The sages proceeded from the (feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those of) love. The teachings of the sages, without being severe, were successful, and their government, without being rigo- ‘My offerings here are given, A ram, a bull. Accept them, mighty Heaven, All-bountiful ;’ and the sixth and seventh, lines by— ‘From Wan comes blessing rich; Now on the right He owns those gifts to which Him I invite.’ Since ‘Heaven’ and ‘God’ have the same reference, why are they used here as if there were some opposition between them? The nearest approach to an answer to this is found also in the Extensive Explanation, derived mainly from Ain Hsiang-t4o, of the Sung dynasty, and to the following effect :—‘ Heaven (Tien) just is God (Ti). Heaven is a term specially expressive of honour, and Hau-éf was made the correlate of Heaven, because he was remote, far distant from the worshipper. God is a term expressive of affection, and king Wan was made the correlate of God, because he was nearer to, the father of, the duke of Adu.’ Hsiang-téo concludes by saying that the sacrifice at the border altar was an old institution, while that in the Brilliant Hall was first appointed by the duke of Kau. According to this view, Heaven would approximate to the name for Deity in the absolute,—Jehovah, as explained in Exodus xv. 14; while Tf is God, ‘our Father in heaven,’ cH. 1X. THE GOVERNMENT OF THE SAGES. 479 rous, was effective. What they proceeded from was the root (of filial piety implanted by Heaven). ‘The relation and duties between father and son, (thus belonging to) the Heaven-conferred nature, (contain in them the principle of) righteousness between ruler and subject?. The son derives his life from his parents, and no greater gift could possibly be transmitted; his ruler and parent (in one), his father deals with him accordingly, and no generosity could be greater than this. Hence, he who does not love his parents, but loves other men, is called a rebel against virtue; and he who does not revere his parents, but reveres other men, is called a rebel against propriety. When (the ruler) himself thus acts contrary to (the principles) which should place him in accord (with all men), he presents nothing for the people to imitate. He has nothing to do with what is good, but entirely and only with what is injurious to virtue. Though he may get (his will, and be above others), the superior man does not give him his approval.
3He has nothing to do with what is good, but entirely and only with what is injurious to virtue. Though he may get (his will, and be above others), the superior man does not give him his approval. 1 We find for this in the Chinese Repository :—‘ The feelings which ought to characterise the intercourse between father and son are of a heavenly nature, resembling the bonds which exist between a prince and his ministers.’ P. Cibot gives :—‘ Les rapports immuable de pére et de fils découlent de essence méme du Tien, et offrent la premitre idée de prince et de sujet ;’ adding on the former clause this note:—‘ Les commentateurs ne disent que des mots sur ces paroles; mais comment pourroient ils les bien expliquer, puisqu’ils ne sauroient en entrevoir le sens supreme et ineffable ? Quelques-uns ont pris le parti de citer le texte de Tao-teh King (ch. 42), “Le T Ao est vie et unité ; le premier a engendré le second ; les deux ont produit le troisitme; le trois ont fait toutes choses ;” c'est-a-dire, qu’ils ont taché d’expliquer un texte qui les passe, par un autre od ils ne comprennent rien.’ But there is neither difficulty in the construction of the text here, nor mystery in its meaning. 480 THE HSIAO KING. CH. xX. ‘It is not so with the superior man. He speaks, having thought whether the words should be spoken ; he acts, having thought whether his actions are sure to give pleasure. His virtue and righteousness are such as will be honoured ; what he initiates and does is fit to be imitated; his deportment is worthy of contemplation; his movements in advancing or retiring are all according to the proper rule. In this way does he present himself to the people, who both revere and love him, imitate and become like him. Thus he is able to make his teaching of virtue successful, and his government and orders to be carried into effect }. ‘It is said in the Book of Poetry ?, “ The virtuous man, the princely one, Has nothing wrong in his deportment.”’ CuapTER X. AN Orpberty DESCRIPTION OF THE Acts oF Fiat PIEty. The Master said, ‘The service which a filial son does to his parents is as follows :—In his general conduct to them, he manifests the utmost reverence ; in his nourishing of them, his endeavour is to give them the utmost pleasure; when they are ill, he feels the greatest anxiety; in mourning for them (dead), he exhibits every demonstration of grief; in sacrificing to them, he displays the utmost solemnity. When a son is complete in these five things (he may be pronounced) able to serve his parents. 1 This paragraph may be called a mosaic, formed by piecing together passages from the 30 Awan. * See the Shih, I, xiv, ode 3, stanza 3. — —- CH. XI. THE ALL-EMBRACING RULE. - 48t
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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