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• Preface.
• The ShÛ King Or Book of Historical Documents.
• Introduction.
• Chapter I.: The Nature and History of the Shû.
• Chapter II.: The Credibility of the Records In the Shû.
• Chapter III.: On the Chronology of China, and the Principal Eras In the Shû.
• The Use of the Chart.
• Part I.: The Book of Thang.
• The Canon of Yâo.
• Part II.: The Books of YÜ.
• Book I.: The Canon of Shun.
• Book II.: The Counsels of the Great Yü.
• Book III.: The Counsels of Kâo-yâo.
• Book IV.: The Yî and K î.
• Part III.: The Books of HsiÂ.
• Book I.: The Tribute of Yü.
• Book II.: The Speech At Kan.
• Book III.: The Songs of the Five Sons.
• Book IV.: The Punitive Expedition of Yin.
• Part IV.: The Books of Shang.
• Book I.: The Speech of Thang.
• Book II.: The Announcement of K Ung-hui.
• Book III.: The Announcement of Thang.
• Book IV.: The Instructions of Î.
• Book V.: The Thâi K Iâ.
• Book VI.: The Common Possession of Pure Virtue.
• Book VII.: The Pan-kĂng.
• Book VIII.: The Charge to Yüeh.
• Book IX.: The Day of the Supplementary Sacrifice to Kâo Ȝung.
• Book X.: The Chief of the West’s Conquest of Lî.
• Book XI.: The Count of Wei.
• Part V.: The Books of K Âu.
• Book I.: The Great Declaration.
• Book II.: The Speech At Mû.
• Book III.: The Successful Completion of the War.
• Book IV.: The Great Plan.
• Book V.: The Hounds of Lü.
• Book VI.: The Metal-bound Coffer.
• Book VII.: The Great Announcement.
• Book VIII.: The Charge to the Count of Wei.
• Book IX.: The Announcement to the Prince of Khang.
• Book X.: The Announcement About Drunkenness.
• Book XI.: The Timber of the Rottlera.
• Book XII.: The Announcement of the Duke of Shâo.
• Book XIII.: The Announcement Concerning Lo.
• Book XIV.: The Numerous Officers.
• Book XV.: Against Luxurious Ease.
• Book XVI.: The Prince Shih.
• Book XVII.: The Charge to K Ung of Ȝhâi.
• Book XVIII.: The Numerous Regions.
• Book XIX.: The Establishment of Government.
• Book XX.: The Officers of K âu.
• Book XXI.: The K ün- Kh Ăn.
• Book XXII.: The Testamentary Charge.
• Book XXIII.: The Announcement of King Khang.
• Book XXIV.: The Charge to the Duke of Pî.
• Book XXV.: The K ün-yâ.
• Book XXVI.: The Charge to Kh Iung.
• Book XXVII.: The Marquis of Lü On Punishments.
• Book XXVIII.: The Charge to the Marquis WĂn.
• Book XXIX.: The Speech At Pî.
• Book XXX.: The Speech of (the Marquis Of) Kh In.
• The Shih King Or Book of Poetry: All the Pieces and Stanzas In It Illustrating the Religious Views and Practices of the Writers and Their Times.
• Introduction.
• Chapter I.: The Name and Contents of the Classic.
• Chapter II.: The Shih Before Confucius, and What, If Any, Were His Labours Upon It.
• Chapter III.: The Shih From the Time of Confucius Till the General Acknowledgment of the Present Text.
• Chapter IV.: The Formation of the Collection of the Shih; How It Came to Be So Small and Incomplete; the Interpretation and Authors of the Pieces; One Point of Time Certainly Indicated In It; and the Confucian Preface.
• Odes of the Temple and the Altar.
• I.: The Sacrificial Odes of Shang.
• II.: The Sacrificial Odes of K âu.
• III.: The Praise Odes of Lû.
• The Minor Odes of the Kingdom. Pieces and Stanzas Illustrating the Religious Views and Practices of the Writers and Their Times.
• The Major Odes of the Kingdom. Pieces and Stanzas Illustrating the Religious Views and Practices of the Writers and Their Times.
• Lessons From the States. Odes and Stanzas Illustrating the Religious Views and Practices of the Writers and Their Times.
• The HsiÂo King Or Classic of Filial Piety.
• Introduction.
• Chapter I.: The Name of the Classic; Its Existence Before the Han Dynasty; Its Contents, and By Whom It Was Written.
• Chapter II.: The Recovery of the Hsiâo King Under the Han Dynasty, and Its Preservation Down to the Publication of the Commentary of the Thang Emperor Hsüan Ȝung.
• Chapter III.: Criticism of the Hsiâo Since the Thang Dynasty.
• Note On the Translation.
• Chapter I.: The Scope and Meaning of the Treatise.
• Chapter II.: Filial Piety In the Son of Heaven.
• Chapter III.: Filial Piety In the Princes of States.
• Chapter IV.: Filial Piety In High Ministers and Great Officers.
• Chapter V.: Filial Piety In Inferior Officers.
• Chapter VI.: Filial Piety In the Common People.
• Chapter VII.: Filial Piety In Relation to the Three Powers 2 .
• Chapter VIII.: Filial Piety In Government.
• Chapter IX.: The Government of the Sages 1 .
• Chapter X.: An Orderly Description of the Acts of Filial Piety.
• Chapter XI.: Filial Piety In Relation to the Five Punishments.
• Chapter XII.: Amplification of ‘the All-embracing Rule of Conduct’ In Chapter I.
• Chapter XIII.: Amplification of ‘the Perfect Virtue’ In Chapter I.
• Chapter XIV.: Amplification of ‘making Our Name Famous’ In Chapter I.
• Chapter XV.: Filial Piety In Relation to Reproof and Remonstrance.
• Chapter XVI.: The Influence of Filial Piety and the Response to It.
• Chapter XVII.: The Service of the Ruler.
• Chapter XVIII.: Filial Piety In Mourning For Parents.
• Transliteration of Oriental Alphabets Adopted For the Translations of the Sacred Books of the East.

Chapter II.

Filial Piety in the Son of Heaven.

He who loves his parents will not dare (to incur the risk of) being hated by any man, and he who reveres his parents will not dare (to incur the risk of) being contemned by any man2 . When the love and reverence (of the Son of Heaven) are thus carried to the utmost in the service of his parents, the lessons of his virtue affect all the people, and he becomes a pattern to (all within) the four seas1 :—this is the filial piety of the Son of Heaven2 .

It is said in (the Marquis of) Fû on Punishments3 ,

‘The One man will have felicity, and the millions of the people will depend on (what ensures his happiness).’

[2 ] The thing thus generally stated must be understood specially of the sovereign, and only he who stands related to all other men can give its full manifestation. Previous translators have missed the peculiarity of the construction in each of the clauses. Thus P. Cibot gives:—‘He who loves his parents will not dare to hate any one,’ &c. But in the second member we have a well-known form in Chinese to give the force of the passive voice. Attention is called to this in the Extensive Explanation of the Hsiâo (see p. 461):—‘Wû yü zăn does not mean merely to hate men; it indicates an anxious apprehension lest the hatred of men should light on me, and my parents thereby be involved in it.’

[1 ] Chinese scholars make ‘the people’ to be the subjects of the king, and ‘all within the four seas’ to be the barbarous tribes outside the four borders of the kingdom, between them and the seas or oceans within which the habitable earth was contained—according to the earliest geographical conceptions. All we have to find in the language is the unbounded, the universal, influence of ‘the Son of Heaven.’

[2 ] The appellation ‘Son of Heaven’ for the sovereign was unknown in the earliest times of the Chinese nation. It cannot be traced beyond the Shang dynasty.

[3 ] See the Shû, V, xxvii, 4, and the note on the name of that Book, p. 254.