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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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 ‘He who (thus) serves his parents, in a high situation, will be free from pride; in a low situation, will be free from insubordination; and among his equals, will not be quarrelsome. In a high situation pride leads to ruin; in a low situation insubordination leads to punishment; among equals quarrelsomeness leads to the wielding of weapons. ‘If those three things be not put away, though a son every day contribute beef, mutton, and pork? to nourish his parents, he is not filial.’ CuarTeR XI. Fiviat Piety In RELATION TO THE FivE PUNISHMENTS. The Master said, ‘There are three thousand offences against which the five punishments are directed?, and there is not one of them greater than being unfilial. ‘When constraint is put upon a ruler, that is the disowning of his superiority ; when the authority of the sages is disallowed, that is the disowning of (all) law; when filial piety is put aside, that is the disowning of the principle of affection. These (three things) pave the way to anarchy.’ CuHapTeR XII. AMPLIFICATION OF ‘THE ALL- EMBRACING RULE oF ConpucT’ IN CHAPTER I. The Master said, ‘ For teaching the people to be affectionate and ‘loving there is nothing better than Filial Piety ; for teaching them (the observance of) propriety and submissiveness there is nothing better than Fraternal Duty; for changing their manners 1 Compare with this the Confucian Analects, II, vii. ® See the Sh, p. 43, and especially pp. 255, 256. [1] Ti 482 THE HSIAO KING. CH, XIII. 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'. 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 Canduct.”’ CuHapTer XIII. AMPLIFICATION OF ‘THE PERFECT ViRTUE’ IN CHAPTER I. The Master said, ‘ The teaching of filial piety by the superior man? 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.
2His 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. 1 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 XAtin-3ze, or ‘superior man,’ here must be taken of the sovereign. P. Cibot translates it by ‘ un prince.’ CH. XV. FILIAL PIETY IN RELATION TO REPROOF. 483 “It is said in the Book of Poetry}, “The happy and courteous sovereign Is the parent of the people.” ’ If it were not a perfect virtue, how could it be recognised as in accordance with their nature by the people so extensively as this ?’ CuarreR XIV. AMPLIFICATION OF ‘MAKING OUR Name Famous’ 1n Cuapter I. The Master said, ‘ The filial piety with which the superior man serves his parents may be transferred as loyalty to the ruler ; the fraternal duty with which he serves his elder brother may be transferred as submissive deference to elders; his regulation of his family may be transferred as good government in any official position. Therefore, when his conduct is thus successful in his’ inner (private) circle, his name will be established (and transmitted) to future generations.’ CuapTeR XV. Fiviat Piety in RELATION To REPROOF AND REMONSTRANCE. . The disciple 3ang said, ‘I have heard your instructions on the affection of love, on respect and reverence, on giving repose to (the minds of) our parents, and on making our name famous ;—I would venture to ask if (simple) obedience to the orders of one’s father can be pronounced filial piety.’ The Master replied, ‘What words are these! what words are these! Anciently, if the Son of Heaven had seven minister who would remonstrate with him, 1 See the Shih, III, ii, ode 7, stanza1. The two lines of the Shih here are, possibly, not an interpolation. 112 484 THE HSIAO KING. CH. XVI.
3what words are these! Anciently, if the Son of Heaven had seven minister who would remonstrate with him, 1 See the Shih, III, ii, ode 7, stanza1. The two lines of the Shih here are, possibly, not an interpolation. 112 484 THE HSIAO KING. CH. XVI. although he had not right methods of government, he would not lose his possession of the kingdom ; if the prince of a state had five such ministers, though his measures might be equally wrong, he would not lose his state; if a great officer had three, he would not, in a similar case, lose (the headship of) his clan; if an inferior officer had a friend who would remonstrate with him, a good name would not cease to be connected with his character; and the father who had a son that would remonstrate with him would not sink into the gulf of unrighteous deeds'. Therefore when a case of unrighteous conduct is concerned, a son must by no means keep from remonstrating with his father, nor a minister from remonstrating with his ruler. Hence, since remonstrance is required in the case of unrighteous conduct, how can (simple) obedience to the orders of a father be accounted filial piety *?’ CHAPTER XVI. THe INFLUENCE oF FILIAL PIETY AND THE RESPONSE TO IT. The Master said, ‘ Anciently, the intelligent kings served their fathers with filial piety, and therefore they served Heaven with intelligence ; they served their mothers with filial piety, and therefore they served Earth with discrimination’. They pursued 1 The numbers 7, 5, 3, 1 cannot be illustrated by examples, nor should they be insisted on. The higher the dignity, the greater would be the risk, and the stronger must be the support that was needed. * Compare the Analects, IV, xviii, and the Lt X7, X, i, 15. * This chapter is as difficult to grasp as the seventh, which treated of Filial Piety in Relation to ‘the Three Powers.’ It is indeed a sequel to that. Heaven and Earth appear as two Powers, or as CH. XVI. INFLUENCE OF FILIAL PIETY. 485 the right course with reference to their (own) seniors and juniors, and therefore they secured the regulation of the relations between superiors and inferiors (throughout the kingdom). “When Heaven and Earth were served with intelligence and discrimination, the spiritual intelligences displayed (their retributive power '). ‘Therefore even the Son of Heaven must have some whom he honours; that is, he has his uncles of his surname. He must have some to whom he concedes the precedence ; that is, he has his cousins, who bear the same surname, and are older than himself. In the ancestral temple he manifests the utmost reverence, showing that he does not forget his parents; he cultivates his person and is careful of his conduct, fearing lest he should disgrace his predecessors. ‘When in the ancestral temple he exhibits the
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.
1When 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 ‘He who (thus) serves his parents, in a high situation, will be free from pride; in a low situation, will be free from insubordination; and among his equals, will not be quarrelsome. In a high situation pride leads to ruin; in a low situation insubordination leads to punishment; among equals quarrelsomeness leads to the wielding of weapons. ‘If those three things be not put away, though a son every day contribute beef, mutton, and pork? to nourish his parents, he is not filial.’ CuarTeR XI. Fiviat Piety In RELATION TO THE FivE PUNISHMENTS. The Master said, ‘There are three thousand offences against which the five punishments are directed?, and there is not one of them greater than being unfilial. ‘When constraint is put upon a ruler, that is the disowning of his superiority ; when the authority of the sages is disallowed, that is the disowning of (all) law; when filial piety is put aside, that is the disowning of the principle of affection. These (three things) pave the way to anarchy.’ CuHapTeR XII. AMPLIFICATION OF ‘THE ALL- EMBRACING RULE oF ConpucT’ IN CHAPTER I. The Master said, ‘ For teaching the people to be affectionate and ‘loving there is nothing better than Filial Piety ; for teaching them (the observance of) propriety and submissiveness there is nothing better than Fraternal Duty; for changing their manners 1 Compare with this the Confucian Analects, II, vii. ® See the Sh, p. 43, and especially pp. 255, 256. [1] Ti 482 THE HSIAO KING. CH, XIII. 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'. 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 Canduct.”’ CuHapTer XIII. AMPLIFICATION OF ‘THE PERFECT ViRTUE’ IN CHAPTER I. The Master said, ‘ The teaching of filial piety by the superior man? 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.
2His 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. 1 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 XAtin-3ze, or ‘superior man,’ here must be taken of the sovereign. P. Cibot translates it by ‘ un prince.’ CH. XV. FILIAL PIETY IN RELATION TO REPROOF. 483 “It is said in the Book of Poetry}, “The happy and courteous sovereign Is the parent of the people.” ’ If it were not a perfect virtue, how could it be recognised as in accordance with their nature by the people so extensively as this ?’ CuarreR XIV. AMPLIFICATION OF ‘MAKING OUR Name Famous’ 1n Cuapter I. The Master said, ‘ The filial piety with which the superior man serves his parents may be transferred as loyalty to the ruler ; the fraternal duty with which he serves his elder brother may be transferred as submissive deference to elders; his regulation of his family may be transferred as good government in any official position. Therefore, when his conduct is thus successful in his’ inner (private) circle, his name will be established (and transmitted) to future generations.’ CuapTeR XV. Fiviat Piety in RELATION To REPROOF AND REMONSTRANCE. . The disciple 3ang said, ‘I have heard your instructions on the affection of love, on respect and reverence, on giving repose to (the minds of) our parents, and on making our name famous ;—I would venture to ask if (simple) obedience to the orders of one’s father can be pronounced filial piety.’ The Master replied, ‘What words are these! what words are these! Anciently, if the Son of Heaven had seven minister who would remonstrate with him, 1 See the Shih, III, ii, ode 7, stanza1. The two lines of the Shih here are, possibly, not an interpolation. 112 484 THE HSIAO KING. CH. XVI.
3what words are these! Anciently, if the Son of Heaven had seven minister who would remonstrate with him, 1 See the Shih, III, ii, ode 7, stanza1. The two lines of the Shih here are, possibly, not an interpolation. 112 484 THE HSIAO KING. CH. XVI. although he had not right methods of government, he would not lose his possession of the kingdom ; if the prince of a state had five such ministers, though his measures might be equally wrong, he would not lose his state; if a great officer had three, he would not, in a similar case, lose (the headship of) his clan; if an inferior officer had a friend who would remonstrate with him, a good name would not cease to be connected with his character; and the father who had a son that would remonstrate with him would not sink into the gulf of unrighteous deeds'. Therefore when a case of unrighteous conduct is concerned, a son must by no means keep from remonstrating with his father, nor a minister from remonstrating with his ruler. Hence, since remonstrance is required in the case of unrighteous conduct, how can (simple) obedience to the orders of a father be accounted filial piety *?’ CHAPTER XVI. THe INFLUENCE oF FILIAL PIETY AND THE RESPONSE TO IT. The Master said, ‘ Anciently, the intelligent kings served their fathers with filial piety, and therefore they served Heaven with intelligence ; they served their mothers with filial piety, and therefore they served Earth with discrimination’. They pursued 1 The numbers 7, 5, 3, 1 cannot be illustrated by examples, nor should they be insisted on. The higher the dignity, the greater would be the risk, and the stronger must be the support that was needed. * Compare the Analects, IV, xviii, and the Lt X7, X, i, 15. * This chapter is as difficult to grasp as the seventh, which treated of Filial Piety in Relation to ‘the Three Powers.’ It is indeed a sequel to that. Heaven and Earth appear as two Powers, or as CH. XVI. INFLUENCE OF FILIAL PIETY. 485 the right course with reference to their (own) seniors and juniors, and therefore they secured the regulation of the relations between superiors and inferiors (throughout the kingdom). “When Heaven and Earth were served with intelligence and discrimination, the spiritual intelligences displayed (their retributive power '). ‘Therefore even the Son of Heaven must have some whom he honours; that is, he has his uncles of his surname. He must have some to whom he concedes the precedence ; that is, he has his cousins, who bear the same surname, and are older than himself. In the ancestral temple he manifests the utmost reverence, showing that he does not forget his parents; he cultivates his person and is careful of his conduct, fearing lest he should disgrace his predecessors. ‘When in the ancestral temple he exhibits the
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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