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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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 a dual Power, taking the place of Heaven or God. We can in a degree follow the treatise in transferring the reverence paid by a son to his father to loyalty shown by him to his ruler; but it is more djfficult to understand the development of filial piety into religion that is here assumed and described. Was it not the pressing of this virtue too far, the making more of it than can be made, that tended to deprave religion during the Kau dynasty, and to mingle with the earlier monotheism a form of nature-worship ? Hsing Ping, in his ‘Correct Meaning,’ makes the ‘discrimination’ here to be ‘an ability to distinguish the advantages of the earth ;’— showing how he had the sixth and seventh chapters in his mind. 1 «The Spiritual Intelligences’ here are Heaven and Earth conceived of as Spiritual Beings. They responded to the sincere service of the intelligent kings, as Hsing Ping says, with ‘the harmony of the active and passive principles of nature, seasonable winds and rain, the absence of epidemic sickness and plague, and the repose of all under heaven.’ Compare with this what is said in ‘the Great Plan’ of the Sha, pp. 147, 148. 486 — THE HSIAO KING. CH. XVII. utmost reverence, the spirits of the departed manifest themselves?. Perfect filial piety and fraternal duty reach to (and move) the spiritual intelligences, and diffuse their light on all within the four seas ;— they penetrate everywhere. ‘It is said in the Book of Poetry ?, “ From the west to the east, From the south to the north, There was not a thought but did him homage.”’ CuapreR XVII. Tue Service oF THE RULER. The Master said, ‘The superior man ® serves his ruler in such a way, that when at court in his presence his thought is how to discharge his loyal duty to the utmost; and when.he retires from it, his thought is how to amend his errors. He carries out with deference the measures springing from his excellent qualities, and rectifies him (only) to save him from what are evil. Hence, as the superior and inferior, they are able to have an affection for each other. ‘It is said in the Book of Poetry ‘, “In my heart I love him; And why should I not say so? In the core of my heart I keep him, And never will forget him.’’’ 1 The reader will have noticed many instances of this, or what were intended to be instances of it, in the translations from the Shih, pp. 365-368, &c. 2 See the Shih, III, i, ode 10, stanza 6. * “The superior man’ here can only be the good and intelligent officer in the royal domain or at a feudal court. * See the Shih, II, viii, ode 4, stanza 4. CH, XVIII, FILIAL PIETY IN MOURNING. 487 CuapTer XVIII. ’ FirtaL Piety 1n MourninG FoR PARENTS.
22 See the Shih, III, i, ode 10, stanza 6. * “The superior man’ here can only be the good and intelligent officer in the royal domain or at a feudal court. * See the Shih, II, viii, ode 4, stanza 4. CH, XVIII, FILIAL PIETY IN MOURNING. 487 CuapTer XVIII. ’ FirtaL Piety 1n MourninG FoR PARENTS. The Master said, ‘When a filial son is mourning for a parent, he wails, but not with a prolonged sobbing ; in the movements of ceremony he pays no attention to his appearance ; his words are without elegance of phrase; he cannot bear to wear fine clothes ; when he hears music, he feels no delight; when he eats a delicacy, he is not conscious of its flavour :—such is the nature of grief and sorrow. ‘After three days he may partake of food; for thus the people are taught that the living should not be injured on account of the dead, and that emaciation must not be carried to the extinction of life :—such is the rule of the sages. The period of mourning does not go beyond three years, to show the people that it must have an end. ‘An inner and outer coffin are made; the graveclothes also are put on, and the shroud; and (the body) is lifted (into the coffin). The sacrificial vessels, round and square, are (regularly) set forth, and (the sight of them) fills (the mourners) with (fresh) distress': The women beat their breasts, and the men stamp with their feet, wailing and weeping, while they sorrowfully escort the coffin to the grave. They consult the tortoise-shell to determine the grave and the ground about it, and 1 These vessels were arranged every day by the coffin, while it continued in the house, after the corpse was put into it. The practice was a serving of the dead as the living had been served. It is not thought necessary to give any details as to the other different rites of mourning which are mentioned. They will be found, with others, in the translations from the Lf AT. 488. THE HSIAO KING. CH. XVIII, there they lay the body in peace. They prepare the ancestral temple (to receive the tablet of the departed), and there present offerings to the disem- ‘bodied spirit. In spring and autumn they offer sacrifices, thinking of the deceased as the seasons come round. ‘The services of love and reverence to parents when alive, and those of grief and sorrow to them when dead :—these completely discharge the fundamental duty of living men. The righteous claims of life and death are all satisfied, and the filial son’s service of his parents is completed.’
3‘The services of love and reverence to parents when alive, and those of grief and sorrow to them when dead :—these completely discharge the fundamental duty of living men. The righteous claims of life and death are all satisfied, and the filial son’s service of his parents is completed.’ The above is the Classic of Filial Piety, as published by the emperor Hsiian in a.p. 722, with the headings then prefixed to the eighteen chapters. Subsequently, in the eleventh century, Sze-m& Kwang (a.p. 1009-1086), a famous statesman and historian, published what he thought was the more ancient text of the Classic in twenty-two chapters, with ‘Explanations’ by himself, without indicating, however, the different chapters, and of course without headings to them. This work is commonly published along with an ‘Exposition’ of his views, by Fan 3-yii, one of his contemporaries and friends. The differences between his text and that of the Thang emperor are insignificant. He gives, however, one additional chapter, which would be the nineteenth of his arrangement. It is as follows :—*‘ Inside the smaller doors leading to the inner apartments are to be found all the rules (of government). There is awe for the father, and also for the elder brother. Wife and children, servants and concubines are like the common people, serfs, and underlings.’ (r) Kk TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SacrED Books oF THE East. CONSONANTS. MISSIONARY ALPHABET, — 1 Class. | II Class. | IIT Class. Zend. Pehlevi. | Persian. | Arabic. | Hebrew. Bo gh MSM tis Bice ences 9 ,, asper faucalis . . 10 ,, lenis faucalis .... 11, _-< asper fricatus . . . 12 ~—«y,_~~_— lenis fricatus .... Gutturales modificatae (palatales, &c.) 13 Tenuis ........2002.% 14.—(i«,, 15 Media ......2 2.000. 16 C,, iY . . . . ) a ~~ c=] gh rer ee i) i.) nwBwWo ‘9 ee] ANaANMaANn Ny: NF 10S ce eee eee & (who) 4 coeee eee R2rae »=— You. »~ — Www. Ww. ww. a i: J TRANSLITERATION OF ORIENTAL ALPHABETS. 489 MISSIONARY ALPHABET. CONSONANTS . Zend. Pehlevi. | Persian. | Arabic, | Hebrew. | Chinese. I Class, | IT Class. | III Class. 18 Semivocalis .........| y Jeee]eeee] @] os o/e]1¢]’ ly
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.
1In 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 a dual Power, taking the place of Heaven or God. We can in a degree follow the treatise in transferring the reverence paid by a son to his father to loyalty shown by him to his ruler; but it is more djfficult to understand the development of filial piety into religion that is here assumed and described. Was it not the pressing of this virtue too far, the making more of it than can be made, that tended to deprave religion during the Kau dynasty, and to mingle with the earlier monotheism a form of nature-worship ? Hsing Ping, in his ‘Correct Meaning,’ makes the ‘discrimination’ here to be ‘an ability to distinguish the advantages of the earth ;’— showing how he had the sixth and seventh chapters in his mind. 1 «The Spiritual Intelligences’ here are Heaven and Earth conceived of as Spiritual Beings. They responded to the sincere service of the intelligent kings, as Hsing Ping says, with ‘the harmony of the active and passive principles of nature, seasonable winds and rain, the absence of epidemic sickness and plague, and the repose of all under heaven.’ Compare with this what is said in ‘the Great Plan’ of the Sha, pp. 147, 148. 486 — THE HSIAO KING. CH. XVII. utmost reverence, the spirits of the departed manifest themselves?. Perfect filial piety and fraternal duty reach to (and move) the spiritual intelligences, and diffuse their light on all within the four seas ;— they penetrate everywhere. ‘It is said in the Book of Poetry ?, “ From the west to the east, From the south to the north, There was not a thought but did him homage.”’ CuapreR XVII. Tue Service oF THE RULER. The Master said, ‘The superior man ® serves his ruler in such a way, that when at court in his presence his thought is how to discharge his loyal duty to the utmost; and when.he retires from it, his thought is how to amend his errors. He carries out with deference the measures springing from his excellent qualities, and rectifies him (only) to save him from what are evil. Hence, as the superior and inferior, they are able to have an affection for each other. ‘It is said in the Book of Poetry ‘, “In my heart I love him; And why should I not say so? In the core of my heart I keep him, And never will forget him.’’’ 1 The reader will have noticed many instances of this, or what were intended to be instances of it, in the translations from the Shih, pp. 365-368, &c. 2 See the Shih, III, i, ode 10, stanza 6. * “The superior man’ here can only be the good and intelligent officer in the royal domain or at a feudal court. * See the Shih, II, viii, ode 4, stanza 4. CH, XVIII, FILIAL PIETY IN MOURNING. 487 CuapTer XVIII. ’ FirtaL Piety 1n MourninG FoR PARENTS.
22 See the Shih, III, i, ode 10, stanza 6. * “The superior man’ here can only be the good and intelligent officer in the royal domain or at a feudal court. * See the Shih, II, viii, ode 4, stanza 4. CH, XVIII, FILIAL PIETY IN MOURNING. 487 CuapTer XVIII. ’ FirtaL Piety 1n MourninG FoR PARENTS. The Master said, ‘When a filial son is mourning for a parent, he wails, but not with a prolonged sobbing ; in the movements of ceremony he pays no attention to his appearance ; his words are without elegance of phrase; he cannot bear to wear fine clothes ; when he hears music, he feels no delight; when he eats a delicacy, he is not conscious of its flavour :—such is the nature of grief and sorrow. ‘After three days he may partake of food; for thus the people are taught that the living should not be injured on account of the dead, and that emaciation must not be carried to the extinction of life :—such is the rule of the sages. The period of mourning does not go beyond three years, to show the people that it must have an end. ‘An inner and outer coffin are made; the graveclothes also are put on, and the shroud; and (the body) is lifted (into the coffin). The sacrificial vessels, round and square, are (regularly) set forth, and (the sight of them) fills (the mourners) with (fresh) distress': The women beat their breasts, and the men stamp with their feet, wailing and weeping, while they sorrowfully escort the coffin to the grave. They consult the tortoise-shell to determine the grave and the ground about it, and 1 These vessels were arranged every day by the coffin, while it continued in the house, after the corpse was put into it. The practice was a serving of the dead as the living had been served. It is not thought necessary to give any details as to the other different rites of mourning which are mentioned. They will be found, with others, in the translations from the Lf AT. 488. THE HSIAO KING. CH. XVIII, there they lay the body in peace. They prepare the ancestral temple (to receive the tablet of the departed), and there present offerings to the disem- ‘bodied spirit. In spring and autumn they offer sacrifices, thinking of the deceased as the seasons come round. ‘The services of love and reverence to parents when alive, and those of grief and sorrow to them when dead :—these completely discharge the fundamental duty of living men. The righteous claims of life and death are all satisfied, and the filial son’s service of his parents is completed.’
3‘The services of love and reverence to parents when alive, and those of grief and sorrow to them when dead :—these completely discharge the fundamental duty of living men. The righteous claims of life and death are all satisfied, and the filial son’s service of his parents is completed.’ The above is the Classic of Filial Piety, as published by the emperor Hsiian in a.p. 722, with the headings then prefixed to the eighteen chapters. Subsequently, in the eleventh century, Sze-m& Kwang (a.p. 1009-1086), a famous statesman and historian, published what he thought was the more ancient text of the Classic in twenty-two chapters, with ‘Explanations’ by himself, without indicating, however, the different chapters, and of course without headings to them. This work is commonly published along with an ‘Exposition’ of his views, by Fan 3-yii, one of his contemporaries and friends. The differences between his text and that of the Thang emperor are insignificant. He gives, however, one additional chapter, which would be the nineteenth of his arrangement. It is as follows :—*‘ Inside the smaller doors leading to the inner apartments are to be found all the rules (of government). There is awe for the father, and also for the elder brother. Wife and children, servants and concubines are like the common people, serfs, and underlings.’ (r) Kk TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SacrED Books oF THE East. CONSONANTS. MISSIONARY ALPHABET, — 1 Class. | II Class. | IIT Class. Zend. Pehlevi. | Persian. | Arabic. | Hebrew. Bo gh MSM tis Bice ences 9 ,, asper faucalis . . 10 ,, lenis faucalis .... 11, _-< asper fricatus . . . 12 ~—«y,_~~_— lenis fricatus .... Gutturales modificatae (palatales, &c.) 13 Tenuis ........2002.% 14.—(i«,, 15 Media ......2 2.000. 16 C,, iY . . . . ) a ~~ c=] gh rer ee i) i.) nwBwWo ‘9 ee] ANaANMaANn Ny: NF 10S ce eee eee & (who) 4 coeee eee R2rae »=— You. »~ — Www. Ww. ww. a i: J TRANSLITERATION OF ORIENTAL ALPHABETS. 489 MISSIONARY ALPHABET. CONSONANTS . Zend. Pehlevi. | Persian. | Arabic, | Hebrew. | Chinese. I Class, | IT Class. | III Class. 18 Semivocalis .........| y Jeee]eeee] @] os o/e]1¢]’ ly
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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