Artist's inscriptions and signature (86 columns in standard script in 17 sections, each following an illustration except the first and the fifth)
1. 3 columns in standard script [Chapter 2: Filial Piety in the Son of Heaven天子章第二, illustration not extant]:
He who loves his parents will not dare to hate any man….. (p. 85)[1]
…..愛親者不敢惡于人，…..於囗親囗囗囗囗囗囗也。…..
2. 4 columns in standard script [Chapter 3: Filial Piety in the Princes of State 諸侯章第三]:
When a prince is not proud and arrogant, he will not incur peril in spite of his high position. By exercising self-restraint he is judicious, ever keeping a proper balance between his need and use of material things. By such moderation his cup of wealth is full without wasteful overflow. And thus, preserving wealth and rank, he will be able to retain possession of his altars of the land and the grain and keep his subjects in peace. This is the filial piety for the prince of state. It is said in the Book of Songs:
Be apprehensive, be cautious,
As if on the brink of a deep abyss,
As if treading on thin ice. (p. 88)
囗上不驕，高而不危。制節謹度，滿而不溢。高而不危，囗囗囗囗也。滿而不溢，所以長守富也。富貴不離囗囗，囗囗能保其社稷，而和其民人，蓋諸侯之孝也。《詩》囗：“囗囗兢兢，如臨深淵，如履薄冰。”
3. 5 columns in standard script [Chapter 4: Filial Piety in High Ministers and Great Officers 卿大夫章第四]:
They do not presume to wear robes other than those appointed by the laws of the ancient kings, nor to speak words other than those sanctioned by them, nor to exhibit conduct other than that exemplified by their virtuous ways. Thus, none of their words being contrary to those sanctions, and none of their actions contrary to the Way, from their mouths there comes no objectionable speech, and in their conduct there are found no objectionable actions. Their words may fill all under heaven, yet no error of speech will be found in them. Their actions may fill all under heaven, yet no dissatisfaction or dislike will be awakened by them. When these three things are all complete, and as they should be, they can then preserve their ancestral temples. This is the filial piety of high ministers and great officers. In the Book of Songs it is said:
He is never idle, day or night,
In the service of the One Man. (p. 93)
囗囗王之法服，不敢服。非先王之法言，不敢道。非先王之德行，不敢行。 是故非法不言，非道不行，囗無囗囗囗無擇行，言滿天下無囗過， 行滿天下無怨惡。三者囗囗囗囗能守其宗廟，盖卿大夫之孝也。《詩》 云： “夙夜囗囗囗事一人。”
4. 4 columns in standard script [Chapter 5: Filial Piety in Lesser Officials 士章第五]:
As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence, love is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore, when they serve their ruler with filial piety they are loyal; when they serve their superior with reverence they are obedient. Not failing in this loyalty and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices. This is the filial piety of the lesser officials. It is said in the Book of Songs:
Rising early and going to sleep late,
Do not disgrace those who gave you birth. (p. 98)
囗囗事父以事母，而愛同。資於事父以事君，而敬同。故母取其囗囗囗取其敬，兼之者父也。故以孝事君，則忠以敬事長則順，忠囗囗囗以事其上，然後能保其祿位，而守囗祭祀，盖士之孝也。囗囗囗興夜寐，無忝爾囗生。
5. 3 columns in standard script [Chapter 6: Filial Piety in the Common People 庶人章第六, illustration not extant]:
They follow the course of heaven, and distinguish the advantages of the soil; they are careful of their conduct, and economical in their expenditure—all in order to nourish their parents. This is the filial piety of the common people. In this way, from the Son of Heaven down to the common people, there has never been one whose filial piety was without its beginning or its end upon whom calamity did not fall. (p. 102)
用天之道，分地之利，謹身節用，以養父母，此囗人之孝也。 故囗天子至於庶人，孝無終始，而患囗及者，未之有也。
6. 6 columns in standard script [Chapter 7: Filial Piety in Relation to the Three Powers三才章第七]:
Zengzi said, “Immense indeed is the greatness of filial piety!” The Master replied, “Yes, filial piety is the constant pattern of heaven, the righteousness of earth, and the duty of man. Heaven and earth inevitably pursue their course, and the people take it as their pattern. The ancient kings imitated the brilliant luminaries of heaven, and acted in accordance with the advantages afforded by the earth, and were thus in accord with all under heaven. Consequently, their teachings were successful without being severe, and their government secured perfect order without being repressive. 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 example 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 by the rules of propriety and by music, and the people were harmonious and benign; they showed them what they liked and disliked, and the people understood their prohibitions. It is said in the Book of Songs:
Awe-inspiring are you, O Grand Master Yin,
And all of the people look up to you.” (p. 105)
曾子曰：“甚哉。孝之大也。”子曰：“夫孝，天之經也。”地之義囗，民之行也。天地之經，而民是則之，則天之明，因地之利，以囗天下。是以其教不肅而成，其政不嚴而治。先王見囗囗可以化民囗，是故先之以博愛，而民莫遺其親。陳之以德囗，而民興行。先之以敬讓，而民不爭。導之以禮樂，而民和囗。示之以好惡，而民知禁。《詩》云：‘赫赫師尹，民具爾瞻。’”
7. 7 columns in standard script [Chapter 8: Filial Piety in Government 孝治章第八]:
The Master said, “In former times, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers even of small states. How much less would they have dared with dukes, marquises, counts, and barons! Thus it was that they got the myriad states to serve with joyful hearts their royal ancestors.
“The rulers of states did not dare to slight wifeless men and widows. How much less would they slight their officers and subjects! Thus it was that they got all the people to serve with joyful hearts 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 the men in the service of their parents with joyful hearts.
“In such a state of things, the parents, while alive, reposed in their songs; and when sacrificed to, their disembodied spirits enjoyed the offerings made to them. Thus, everywhere under heaven, peace and harmony prevailed; disaster and calamities did not occur; misfortunes and rebellions did not arise. It is said in the Book of Songs:
To upright and virtuous conduct
In all the four quarters of the state,
render obedient homage.” (p. 109)
子曰：“昔者明王之以孝治天下也，不敢遺小國之臣，而□於公、侯、伯、子、男乎，故得萬國之懽心。以事其先王。治國囗不敢侮於鰥寡，而況於士民乎，故得百姓之懽心，囗事其先君。治家者不敢失於臣妾，而況於妻子乎，故得人之懽心，以事其親。夫然，故生則親安之，祭則鬼享囗。是以天下和平，災害不生，禍亂不作。故明王之以孝治天下也如此。《詩》 云：‘有覺德行，四國順之。’”
8. 14 columns in standard script [Chapter 9: The Government of the Stages 聖治章第九]:
Zengzi said, “I venture to ask whether in the virtues of the sages there was not something greater than filial piety.” The Master replied, “Of all the living 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 making him the companion of heaven. The duke of Zhou was the man who first did this. Formerly, at the border altar, the duke of Zhou sacrificed to Houji as the companion of heaven, and in the Bright Hall he honored King Wen, and sacrificed to him as the companion of God. As a consequence, all of the princes within the Four Seas came to offer assistance in the performance of the sacrifices. In the virtue of the sages, what is there greater than filial piety? Now, the feelings of affection grow at the parents’ knees, and as the nourishing of the parents is practiced those affections merge into awe. The sages proceeded from awe to reverence, and from affection to love. The teaching of the sages, without being severe, were successful, and their government, without being rigorous, was effective. What they proceeded from was the roof of filial piety. The relationship and duties between father and son are of heaven-sent nature, and hold the principle of righteousness between ruler and subject. The son derives his life from his parents, and no greater gift can be transmitted. Ruler and parents in one, his gather deals with him accordingly, and there is no generosity greater than this. Therefore, he who does not love his parents, but instead loves other men, is called a rebel against virtue. He who does not revere his parents, but reveres instead other men, is called a rebel against propriety. When a ruler himself thus acts contrary to that 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 virtues. Though he may succeed, the superior man does not give him approval. 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 certain to give pleasure. His virtue and righteousness are such as will be honored; what he initiates and carries out 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 Songs:
The virtuous man, the princely one,
Has no flaw in his deportment.” (p. 113)
曾子曰：“敢問聖人之德，無以加於孝乎。”子曰：“天地之囗囗人為貴。人之行，莫大於孝。孝莫大於嚴父，嚴父莫大囗配天，則周公其人也。昔者周公郊祀后稷，以配天。宗祀囗王於明堂，以配上帝。是以四海之內，各以其職來祭。夫聖囗囗之德，又何以加於孝乎。故親生之膝下，以養父母日嚴。聖囗因嚴以教敬，因親以教愛。聖人之教不肅而成，其政不嚴而治， 其所因者本也。父子之道，天性也。君臣之義也。父母生之，續莫大焉。君親臨之，厚莫重焉。故不愛其親而愛它人者，謂之悖德。不敬其親而敬他人者，謂之悖禮。囗順則逆民，無則焉不在於善，而皆在於凶德。雖得之，君子不貴也。君子則不然，言思可道，行思可樂，德義可尊，作事可法，容止可觀，進退可度，以臨其民。是以其民畏而愛，則而象之。故能成其德教，而行其政令。《詩》云：‘淑人君子，其儀不忒。’”
9. 5 columns in standard script [Chapter 10: An orderly Description of the Acts of Filial Piety 紀孝行章第十]:
The Master said, “The service which a son renders to his parents is as follows. In his general conduct toward them he manifests the utmost reverence. In his nourishing of them, his endeavor is to give them the utmost pleasure. When they are ill, he feels the greatest anxiety. In mourning for them, he exhibits every manifestation of grief. In sacrificing to them, he displays the utmost solemnity. When a son is complete in these five things, he is able to serve his parents. 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, even though a son every day contributes beef, mutton, and pork to nourish his parents, he is not filial.” (p. 118)
子曰：“孝子之事親也，居則致其敬，養則致其樂，病則致其憂，喪則致其哀，祭則致其嚴，五者備矣，然後能事親。事親者，居上不驕，為下不亂，在醜不爭，居上而驕，則亡。為下而亂，則刑。在醜而爭，則兵。三者不除，雖日用三牲之養，猶為不孝也。”
10. 2 columns in standard script [Chapter 11: Filial Piety in Relation to the Five Punishments 五刑章第十一]:
The Master said, “There are three thousand offenses 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 law. When filial piety is put aside, that is the disowning of the principle of affection. This paves the way to anarchy.” (p. 122)
子曰：“五刑之屬三千，而罪莫大於不孝，要君者無上，非聖人者無法，非孝者無親，此大亂之道也。”
11. 4 columns in standard script [Chapter 12: Amplification of “The All-Embracing Rule of Conduct” in Chapter 1廣要道章第十二]:
The Master said, “For teaching the people to be affectionate and loving there is nothing better than filial piety. For teaching them propriety and submissiveness there is nothing better than fraternal duty. For changing their manners 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 propriety. Propriety is simply respect. Therefore, the respect paid to one’s father pleases all sons; the respect paid to one’s elder brother pleases all younger sons; the respect paid to one’s ruler pleases all subjects. The respect paid to one man pleases thousands and myriads of men. The respect is paid to a few and the pleasure extends to many—this is what is meant by the Essential Way.” (p. 127)
子曰：“教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。安上治民，莫善於禮。禮者，敬而已矣。故敬其父，則子悅。敬其兄，則弟悅。敬其君，則臣悅。敬一人而千萬人悅。所敬者寡而悅者眾，此謂之要道也。”
12. 4 columns in standard script [Chapter 13: Amplification of “The Perfect Virtue” in Chapter 1 廣至德章第十三]:
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. It is said in the Book of Songs:
The happy and courteous sovereign
Is the parent of the people.
“If it were not a perfect virtue, how could it be recognized as in accordance with their nature by the people so extensively as this?” (p. 132)
子曰：“君子之教以孝也，非家至而日見之也。教以孝，所囗天下之為人父者也。教以悌，所以敬天下之為人兄者也。教以臣，所以敬天下之囗人君者也。《詩》云：‘愷悌君子，民之父母。’非至德，其孰能順民如此其大者乎。”
13. 3 columns in standard script [Chapter 14: Amplification of “Making Our Name Famous” in Chapter 1 廣揚名章第十四]:
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 the eldest 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 circle, his name will be established for future generations.” (p. 136)
子曰：“君子之事親孝，故忠可移於君。事兄悌，故順可移於長。居家理，故治可移於官。是故以行成於內，而名立於後世。”
14. 7 columns in standard script [Chapter 15: Filial Piety in Relation to Reproof and Remonstrance 諫諍章第十五]:
Zengzi said: “I have heard your instructions on the affection of love, on respect and reverence, on giving repose to our parents, and on making our names 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! In former times, if the Son of Heaven had seven ministers who would remonstrate with him, although he had not right methods of government, he would not lose possession of his 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 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 or unrighteous deeds. Therefore, where 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 order of a father be accounted filial piety?” (p. 137)
囗囗曰：“若夫慈孝愛恭敬，安親揚名，則聞命矣。敢問囗囗父之令，可謂孝乎？”子曰：“是何言與？是何言與？昔者天子有爭臣七人，雖無道不失其天下。諸侯有爭臣囗囗，雖無道不失其國。大夫有爭臣三人，雖無道不失其家。囗有爭友，則身不離於令名。父有爭子，則身不陷於不義。囗當不義，則子不可以不爭於父， 臣不可以不爭於君，故囗不義則爭之，從父之令，又焉得為孝乎。”
15. 5 columns in standard script [Chapter 16: The Influence of Filial Piety and the Response to It 感應章第十六]:
The Master said, “In former times, the intelligent kings served their fathers with filial piety, and therefore they served earth with discrimination. They pursued the right course with reference to their seniors and juniors, and therefore they secured the regulation of the relations between superiors and inferiors everywhere. When heaven and earth were served with intelligence and discrimination, their spiritual intelligences displayed themselves. Therefore, even the Son of Heaven must have some whom he honors; that is, he has his uncles of his surname. He must have some to whom he concedes 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 utmost reverence, the spirits of the departed manifest themselves. Perfect filial piety and fraternal duty reach to the spiritual intelligences, and diffuse their light on all within the Four Seas. They penetrate everywhere. It is said in the Book of Songs:
From the west to the east,
From the south to the north,
There was not a thought but did him homage.” (p. 143)
子曰：“昔者明王事父孝，故事天明事母孝，故事地察，長幼順，故上下治，天地明察，神明彰矣。故雖天子必有尊也，言有父囗必有先也。言有兄也，宗廟致敬，不忘親也。脩身慎行，恐辱先也。宗廟致敬，鬼神著矣。 孝悌之至，通於神明，光於乎四海，囗所不通。《詩》云：‘自西自東，自南自北，無思不服。’”
16. 7 columns in standard script [Chapter 17: The Service of the Ruler 事君章第十七]:
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 ruler’s excellent qualities, and rectifies him only to preserve him from what is evil. Hence, as superior and inferior they are able to have affection for one another. It is said in the Book of Songs:
In my heart I love him so,
And why should I not say so?
In the core of my heart I keep him,
And never will forget him.” (p. 147)
子曰：“君子之事上也，進思盡忠，退思補過，將順其美，匡救囗惡，故上下能相親也。《詩》 云：‘心乎愛矣，遐不謂矣，中心藏之，囗日忘之。’”
17. 6 columns in standard script, illustration between columns 4 and 5 [Chapter 18: Filial Piety in Mourning for Parents 喪親章第十八]:
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 flavor. 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 extend beyond three years, to show the people that it must have an end.
“An inner and an outer coffin are made; the grave clothes also are put on, and the shroud; and the body is lifted into the coffin. The sacrificial vessels, round and square, are set forth, and cause further distress. The women beat their breasts and the men stamp their feet, wailing and weeping, while they sorrowfully escort the coffin to the grave. They consult the tortoiseshell to determine the grave and the ground about it, and they lay the body in peace. They prepare the ancestral temple, and there present offerings to the disembodied spirit. In the 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 when they are 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 to his parents is completed.” (p. 150) Gonglin
子曰：“孝之喪親也，哭不偯，禮無容。言不文服美不安，聞樂不樂，囗旨不甘，此哀戚之情也。三日而食，教民無以死傷生，毀不滅性，囗囗人之政也。喪不過三年示民有終也。為之棺槨衣衾而舉之，陳其簠簋而哀慼之。擗踊哭泣，哀以送之，卜其宅兆，而安措之。為之宗廟，以鬼享之。春秋祭祀，以時節之思，生事愛囗，死事哀囗，生民之本囗矣，死生之義備矣，孝子之事親終矣。” 公麟
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[1] All translations of the Classic of Filial Piety and the colophons come from Richard M. Barnhart, (essays by) Robert E. Harrist, Jr. and Hui-liang J. Chu., Li Kung-lin’s Classic of Filial Piety, New York: The Metropolitan Museum of Art, 1993. Page numbers are specified at the end of translation of each section. Barnhart’s translation of the Classic of Filial Piety is mostly based on James Legge, The Hsiao King, in The Sacred Books of China: The Texts of Confucianism, pt. 1, Oxford, 1879.
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Artist’s inscription and signature (68 columns in cursive script) Zhang handed me this tracing, from the stone drums, Beseeching me to write a poem on the stone drums. Du Fu has gone. Li Bo is dead. What can my poor talent do for the stone drums? …When the Zhou power waned and China was bubbling, Emperor Xuan, up in wrath, waved his holy spear And opened his Great Audience, receiving all the tributes Of kings and lords who came to him with a tune of clanging weapons. They held a hunt in Qiyang and proved their marksmanship: Fallen birds and animals were strewn three thousand miles. And the exploit was recorded, to inform new generations… Cut out of jutting cliffs, these drums made of stone – On which poets and artisans, all of the first order, Had indited and chiseled – were set into the deep mountains To be washed by rain, baked by sun, burned by wildfire, Eyed by evil spirits, and protected by the gods. …Where can he have found the tracing on this paper? – True to the original, not altered by a hair, The meaning deep, the phrases cryptic, difficult to read, And the style of the characters neither square nor tadpole. Time has not yet vanquished the beauty of these letters – Looking like sharp daggers that pierce live crocodiles, Like phoenix–mates dancing, like angels hovering down, Like trees of jade and coral with interlocking branches, Like golden cord and iron chain tied together tight, Like incense-tripods flung in the sea, like dragons mounting heaven. Historians, gathering ancient poems, forgot to gather these, To make the two Books of Musical Song more colorful and striking; Confucius journeyed in the west, but not to the Qin Kingdom, He chose our planet and our stars but missed the sun and moon… I who am fond of antiquity, was born too late And, thinking of these wonderful things, cannot hold back my tears… I remember, when I was awarded my highest degree, During the first year of Yuanhe, How a friend of mine, then at the western camp, Offered to assist me in removing these old relics. I bathed and changed, then made my plea to the college president And urged on him the rareness of these most precious things. They could be wrapped in rugs, be packed and sent in boxes And carried on only a few camels: ten stone drums To grace the Imperial Temple like the Incense-Pot of Gao – Or their lustre and their value would increase a hundredfold, If the monarch would present them to the university, Where students could study them and doubtless decipher them, And multitudes, attracted to the capital of culture From all corners of the Empire, would be quick to gather. We could scour the moss, pick out the dirt, restore the original surface, And lodge them in a fitting and secure place for ever, Covered by a massive building with wide eaves Where nothing more might happen to them as it had before. …But government officials grow fixed in their ways And never will initiate beyond precedent; So herd-boys strike the drums for fire, cows polish horns on them, With no one to handle them reverentially. Still aging and decaying, soon they may be effaced. Six years I have sighed for them, chanting toward the west... The familiar script of Wang Xizhi, beautiful though it was, Could be had, several pages, for a few white geese! But not, eight dynasties after the Zhou, and all the wars over, Why should there be nobody caring for these drums? The empire is at peace, the government free. Poets again are honored and Confucians and Mencians… Oh, how may this petition be carried to the throne? It needs indeed an eloquent flow, like a cataract – But, alas, my voice has broken, in my song of the stone drums, To a sound of supplication choked with its own tears.[1] To the right is “Song of the Stone Drums” composed by Changli [Han Yu, 768–824] of the Tang dynasty. Written by Kunxuemin, Xianyu Shu, Boji from Yuyang [present-day Jixian, Hebei] in the summer, the twentieth of the sixth lunar month, of the xinchou year in the Dade reign era [July 26, 1301]. 張生手持石鼓文，勸我試作石鼓歌。 少陵無人謫仙死，才薄將奈石鼓何。 周綱陵遲四海沸，宣王憤起揮天戈。 大開明堂受朝賀，諸侯劒珮鳴相磨。 蒐于岐陽騁雄俊，萬里禽獸皆庶羅。 鐫功勒成告萬世，鑿石作鼓隳嵯峨。 從臣才藝咸第一，簡選撰刻留山阿。 雨淋日炙野火燎，鬼物守護煩撝訶。 公從何處得帋本，毫髮盡備無差訛。 辭嚴意密讀難曉，字體不類隸與科[蝌]。 年深豈免有缺畫，快劒斫斷生蛟鼉。 鸞翔鳳翥眾仙下，珊瑚碧樹交枝柯。 金繩鐵索鎖紐壯，古鼎躍水龍騰梭。 陋儒編詩不收入，二雅褊迫無委蛇。 孔子西行不到秦，掎摭星宿遺羲娥。 嗟余好古生苦晚，對此涕泪雙滂沱。 憶昔初蒙博士徵，其年始改稱元和。 故人從軍在右輔，為我量度[度量]掘臼科。 濯冠沐浴告祭酒，如此至寶存豈多。 氈包席裹可立致，十鼓只載數駱駝。 薦諸太廟比郜鼎，光價豈止百倍過。 聖恩若許留太學，諸生講解得切磋。 觀經鴻都尚嗔咽，坐見擧國來奔波。 剜苔剔蘚露節角，安置妥帖平不頗。 大廈深巖[點去]與蓋覆，經歷久遠期無它[佗]。 中朝大官老於事，詎肯感激徒媕婀。 牧童敲火牛礪角，誰復著手為摩挲。 日銷月爍就埋沒，六年西顧空吟哦。 羲之俗書趁姿媚，數帋尚可愽白鹅。 繼周八代爭戰罷，無人收拾理則那。 方今太平日無事，柄用儒術崇丘軻。 安能以此尚論列，願借辯口如懸河。 石鼓之歌止於此，嗚呼吾意其蹉跎。簷 右唐昌黎公 〈石鼓歌〉。大德辛丑夏六月廿日漁陽困學民鮮于樞伯幾甫書。 Artist's seals Xianyu 鮮于 Kunxue Zhai 困學齋 [1] Translation from Witter Bynner and Kiang Kang-hu, The Jade Mountain: A Chinese Anthology. New York: Alfred A. Knopf, 1931, pp. 33-35. The Romanization has been changed from Wade-Giles to pingyin.
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Artist’s inscription and signatures (1 column in standard script) Shuming 叔明 (3 columns in standard script) In the empty grove the whistling wind makes the leaves dance; The thatch pavilion is silent, the sun stands at high noon. All day long the south wind caresses the green waves; With a gauze cap of coarse hemp one feels no trace of summer's heat. This rustic’s dwelling is near Yellow Crane Peak; In the evening he enters a deserted grotto and listens to the mountain rain.[1] Shuming [Wang Meng] inscribed this for [Chen] Weiyin. 空林蕭蕭葉自舞，草亭寂寂日卓午。 綠波終日受南風，紗巾葛綌無纖暑。 野人家近黃鶴峯，暮入空巖聽山雨。 叔明為惟寅題。 Artist's seals Wang Meng yin 王蒙印 (twice) Illegible: [1] [1] Translation from Department records.
Artist’s inscription and signature (2 columns in seal script) On the tenth day of the third lunar month in the bingwu year of the Zhizheng reign era [April 20, 1366] Zhang Yu painted Spring Clouds at the Pine Studio. 至正丙午三月十日張羽寫 《松軒春靄圖》。
Artist’s inscription and signature (8 columns in standard script) Spring Dawn over the Elixir Terrace Painted for Boyong by Tianyou [Lu Guang]. For ten years I wandered, homeless and away from worldly entanglements; Now, returning home by the river, I see things differently from most others. Jade like vapor floating in the sky, it is spring but no rain; Elixir rays emitted from a well turn into clouds at dawn. Standing in the wind I lean on my dragon staff; I have long missed hearing your mouth-organ music by moonlight. I am happy to be with the venerable immortal, and away from the military strategists; We sit looking at paintings and talk about literature.[1] 《丹臺春曉圖》 天游為伯顒畫。 十年客邸絕塵紛，江上歸來思不羣。 玉氣浮空春不雨，丹光出井曉成雲。 風前龍杖時堪倚，月下鸞笙久不聞。 幸對仙翁遠孫子，坐中觀畫又論文。 Artist's seals Tianyou sheng 天游生 Lu shi siyin 陸氏私印 Shitian maowu 石田茅屋 [1] Translation from Maxwell K. Hearn and Wen Fong. “Silent Poetry: Chinese Paintings in the Douglas Dillon Galleries,” Metropolitan Museum of Art Bulletin. vol. 39, no. 3 (Winter 1981/82), p. 39.
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Painting: Artist signature, lower right.6 Signature: 毛益 Mao Yi
Artist’s inscription and signature (1 column in standard script): Painted by the household of Jin Chushi, Carriage Bridge West, Mingzhou [Ningbo], in the Great Song dynasty. 大宋明州車橋西金處士家畫。
Artist’s inscription and signature (1 column in standard script): Painted by the household of Jin Chushi, Carriage Bridge West, Mingzhou [Ningbo], in the Great Song dynasty. 大宋明州車橋西金處士家畫。
Artist’s inscription and signature (1 column in standard script): Painted by the household of Jin Chushi, Carriage Bridge West, Mingzhou [Ningbo], in the Great Song dynasty. 大宋明州車橋西金處士家畫。
Artist’s inscription and signature (1 column in standard script): Painted by the household of Jin Chushi, Carriage Bridge West, Mingzhou [Ningbo], in the Great Song dynasty. 大宋明州車橋西金處士家畫。
Artist’s inscription and signature (1 column in standard script): Painted by the household of Jin Chushi, Carriage Bridge West, Mingzhou [Ningbo], in the Great Song dynasty. 大宋明州車橋西金處士家畫。
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Artist's inscriptions and signature (86 columns in standard script in 17 sections, each following an illustration except the first and the fifth) 1. 3 columns in standard script [Chapter 2: Filial Piety in the Son of Heaven天子章第二, illustration not extant]: He who loves his parents will not dare to hate any man….. (p. 85)[1] …..愛親者不敢惡于人，…..於囗親囗囗囗囗囗囗也。….. 2. 4 columns in standard script [Chapter 3: Filial Piety in the Princes of State 諸侯章第三]: When a prince is not proud and arrogant, he will not incur peril in spite of his high position. By exercising self-restraint he is judicious, ever keeping a proper balance between his need and use of material things. By such moderation his cup of wealth is full without wasteful overflow. And thus, preserving wealth and rank, he will be able to retain possession of his altars of the land and the grain and keep his subjects in peace. This is the filial piety for the prince of state. It is said in the Book of Songs: Be apprehensive, be cautious, As if on the brink of a deep abyss, As if treading on thin ice. (p. 88) 囗上不驕，高而不危。制節謹度，滿而不溢。高而不危，囗囗囗囗也。滿而不溢，所以長守富也。富貴不離囗囗，囗囗能保其社稷，而和其民人，蓋諸侯之孝也。《詩》囗：“囗囗兢兢，如臨深淵，如履薄冰。” 3. 5 columns in standard script [Chapter 4: Filial Piety in High Ministers and Great Officers 卿大夫章第四]: They do not presume to wear robes other than those appointed by the laws of the ancient kings, nor to speak words other than those sanctioned by them, nor to exhibit conduct other than that exemplified by their virtuous ways. Thus, none of their words being contrary to those sanctions, and none of their actions contrary to the Way, from their mouths there comes no objectionable speech, and in their conduct there are found no objectionable actions. Their words may fill all under heaven, yet no error of speech will be found in them. Their actions may fill all under heaven, yet no dissatisfaction or dislike will be awakened by them. When these three things are all complete, and as they should be, they can then preserve their ancestral temples. This is the filial piety of high ministers and great officers. In the Book of Songs it is said: He is never idle, day or night, In the service of the One Man. (p. 93) 囗囗王之法服，不敢服。非先王之法言，不敢道。非先王之德行，不敢行。 是故非法不言，非道不行，囗無囗囗囗無擇行，言滿天下無囗過， 行滿天下無怨惡。三者囗囗囗囗能守其宗廟，盖卿大夫之孝也。《詩》 云： “夙夜囗囗囗事一人。” 4. 4 columns in standard script [Chapter 5: Filial Piety in Lesser Officials 士章第五]: As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence, love is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore, when they serve their ruler with filial piety they are loyal; when they serve their superior with reverence they are obedient. Not failing in this loyalty and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices. This is the filial piety of the lesser officials. It is said in the Book of Songs: Rising early and going to sleep late, Do not disgrace those who gave you birth. (p. 98) 囗囗事父以事母，而愛同。資於事父以事君，而敬同。故母取其囗囗囗取其敬，兼之者父也。故以孝事君，則忠以敬事長則順，忠囗囗囗以事其上，然後能保其祿位，而守囗祭祀，盖士之孝也。囗囗囗興夜寐，無忝爾囗生。 5. 3 columns in standard script [Chapter 6: Filial Piety in the Common People 庶人章第六, illustration not extant]: They follow the course of heaven, and distinguish the advantages of the soil; they are careful of their conduct, and economical in their expenditure—all in order to nourish their parents. This is the filial piety of the common people. In this way, from the Son of Heaven down to the common people, there has never been one whose filial piety was without its beginning or its end upon whom calamity did not fall. (p. 102) 用天之道，分地之利，謹身節用，以養父母，此囗人之孝也。 故囗天子至於庶人，孝無終始，而患囗及者，未之有也。 6. 6 columns in standard script [Chapter 7: Filial Piety in Relation to the Three Powers三才章第七]: Zengzi said, “Immense indeed is the greatness of filial piety!” The Master replied, “Yes, filial piety is the constant pattern of heaven, the righteousness of earth, and the duty of man. Heaven and earth inevitably pursue their course, and the people take it as their pattern. The ancient kings imitated the brilliant luminaries of heaven, and acted in accordance with the advantages afforded by the earth, and were thus in accord with all under heaven. Consequently, their teachings were successful without being severe, and their government secured perfect order without being repressive. 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 example 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 by the rules of propriety and by music, and the people were harmonious and benign; they showed them what they liked and disliked, and the people understood their prohibitions. It is said in the Book of Songs: Awe-inspiring are you, O Grand Master Yin, And all of the people look up to you.” (p. 105) 曾子曰：“甚哉。孝之大也。”子曰：“夫孝，天之經也。”地之義囗，民之行也。天地之經，而民是則之，則天之明，因地之利，以囗天下。是以其教不肅而成，其政不嚴而治。先王見囗囗可以化民囗，是故先之以博愛，而民莫遺其親。陳之以德囗，而民興行。先之以敬讓，而民不爭。導之以禮樂，而民和囗。示之以好惡，而民知禁。《詩》云：‘赫赫師尹，民具爾瞻。’” 7. 7 columns in standard script [Chapter 8: Filial Piety in Government 孝治章第八]: The Master said, “In former times, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers even of small states. How much less would they have dared with dukes, marquises, counts, and barons! Thus it was that they got the myriad states to serve with joyful hearts their royal ancestors. “The rulers of states did not dare to slight wifeless men and widows. How much less would they slight their officers and subjects! Thus it was that they got all the people to serve with joyful hearts 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 the men in the service of their parents with joyful hearts. “In such a state of things, the parents, while alive, reposed in their songs; and when sacrificed to, their disembodied spirits enjoyed the offerings made to them. Thus, everywhere under heaven, peace and harmony prevailed; disaster and calamities did not occur; misfortunes and rebellions did not arise. It is said in the Book of Songs: To upright and virtuous conduct In all the four quarters of the state, render obedient homage.” (p. 109) 子曰：“昔者明王之以孝治天下也，不敢遺小國之臣，而□於公、侯、伯、子、男乎，故得萬國之懽心。以事其先王。治國囗不敢侮於鰥寡，而況於士民乎，故得百姓之懽心，囗事其先君。治家者不敢失於臣妾，而況於妻子乎，故得人之懽心，以事其親。夫然，故生則親安之，祭則鬼享囗。是以天下和平，災害不生，禍亂不作。故明王之以孝治天下也如此。《詩》 云：‘有覺德行，四國順之。’” 8. 14 columns in standard script [Chapter 9: The Government of the Stages 聖治章第九]: Zengzi said, “I venture to ask whether in the virtues of the sages there was not something greater than filial piety.” The Master replied, “Of all the living 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 making him the companion of heaven. The duke of Zhou was the man who first did this. Formerly, at the border altar, the duke of Zhou sacrificed to Houji as the companion of heaven, and in the Bright Hall he honored King Wen, and sacrificed to him as the companion of God. As a consequence, all of the princes within the Four Seas came to offer assistance in the performance of the sacrifices. In the virtue of the sages, what is there greater than filial piety? Now, the feelings of affection grow at the parents’ knees, and as the nourishing of the parents is practiced those affections merge into awe. The sages proceeded from awe to reverence, and from affection to love. The teaching of the sages, without being severe, were successful, and their government, without being rigorous, was effective. What they proceeded from was the roof of filial piety. The relationship and duties between father and son are of heaven-sent nature, and hold the principle of righteousness between ruler and subject. The son derives his life from his parents, and no greater gift can be transmitted. Ruler and parents in one, his gather deals with him accordingly, and there is no generosity greater than this. Therefore, he who does not love his parents, but instead loves other men, is called a rebel against virtue. He who does not revere his parents, but reveres instead other men, is called a rebel against propriety. When a ruler himself thus acts contrary to that 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 virtues. Though he may succeed, the superior man does not give him approval. 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 certain to give pleasure. His virtue and righteousness are such as will be honored; what he initiates and carries out 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 Songs: The virtuous man, the princely one, Has no flaw in his deportment.” (p. 113) 曾子曰：“敢問聖人之德，無以加於孝乎。”子曰：“天地之囗囗人為貴。人之行，莫大於孝。孝莫大於嚴父，嚴父莫大囗配天，則周公其人也。昔者周公郊祀后稷，以配天。宗祀囗王於明堂，以配上帝。是以四海之內，各以其職來祭。夫聖囗囗之德，又何以加於孝乎。故親生之膝下，以養父母日嚴。聖囗因嚴以教敬，因親以教愛。聖人之教不肅而成，其政不嚴而治， 其所因者本也。父子之道，天性也。君臣之義也。父母生之，續莫大焉。君親臨之，厚莫重焉。故不愛其親而愛它人者，謂之悖德。不敬其親而敬他人者，謂之悖禮。囗順則逆民，無則焉不在於善，而皆在於凶德。雖得之，君子不貴也。君子則不然，言思可道，行思可樂，德義可尊，作事可法，容止可觀，進退可度，以臨其民。是以其民畏而愛，則而象之。故能成其德教，而行其政令。《詩》云：‘淑人君子，其儀不忒。’” 9. 5 columns in standard script [Chapter 10: An orderly Description of the Acts of Filial Piety 紀孝行章第十]: The Master said, “The service which a son renders to his parents is as follows. In his general conduct toward them he manifests the utmost reverence. In his nourishing of them, his endeavor is to give them the utmost pleasure. When they are ill, he feels the greatest anxiety. In mourning for them, he exhibits every manifestation of grief. In sacrificing to them, he displays the utmost solemnity. When a son is complete in these five things, he is able to serve his parents. 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, even though a son every day contributes beef, mutton, and pork to nourish his parents, he is not filial.” (p. 118) 子曰：“孝子之事親也，居則致其敬，養則致其樂，病則致其憂，喪則致其哀，祭則致其嚴，五者備矣，然後能事親。事親者，居上不驕，為下不亂，在醜不爭，居上而驕，則亡。為下而亂，則刑。在醜而爭，則兵。三者不除，雖日用三牲之養，猶為不孝也。” 10. 2 columns in standard script [Chapter 11: Filial Piety in Relation to the Five Punishments 五刑章第十一]: The Master said, “There are three thousand offenses 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 law. When filial piety is put aside, that is the disowning of the principle of affection. This paves the way to anarchy.” (p. 122) 子曰：“五刑之屬三千，而罪莫大於不孝，要君者無上，非聖人者無法，非孝者無親，此大亂之道也。” 11. 4 columns in standard script [Chapter 12: Amplification of “The All-Embracing Rule of Conduct” in Chapter 1廣要道章第十二]: The Master said, “For teaching the people to be affectionate and loving there is nothing better than filial piety. For teaching them propriety and submissiveness there is nothing better than fraternal duty. For changing their manners 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 propriety. Propriety is simply respect. Therefore, the respect paid to one’s father pleases all sons; the respect paid to one’s elder brother pleases all younger sons; the respect paid to one’s ruler pleases all subjects. The respect paid to one man pleases thousands and myriads of men. The respect is paid to a few and the pleasure extends to many—this is what is meant by the Essential Way.” (p. 127) 子曰：“教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。安上治民，莫善於禮。禮者，敬而已矣。故敬其父，則子悅。敬其兄，則弟悅。敬其君，則臣悅。敬一人而千萬人悅。所敬者寡而悅者眾，此謂之要道也。” 12. 4 columns in standard script [Chapter 13: Amplification of “The Perfect Virtue” in Chapter 1 廣至德章第十三]: 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. It is said in the Book of Songs: The happy and courteous sovereign Is the parent of the people. “If it were not a perfect virtue, how could it be recognized as in accordance with their nature by the people so extensively as this?” (p. 132) 子曰：“君子之教以孝也，非家至而日見之也。教以孝，所囗天下之為人父者也。教以悌，所以敬天下之為人兄者也。教以臣，所以敬天下之囗人君者也。《詩》云：‘愷悌君子，民之父母。’非至德，其孰能順民如此其大者乎。” 13. 3 columns in standard script [Chapter 14: Amplification of “Making Our Name Famous” in Chapter 1 廣揚名章第十四]: 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 the eldest 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 circle, his name will be established for future generations.” (p. 136) 子曰：“君子之事親孝，故忠可移於君。事兄悌，故順可移於長。居家理，故治可移於官。是故以行成於內，而名立於後世。” 14. 7 columns in standard script [Chapter 15: Filial Piety in Relation to Reproof and Remonstrance 諫諍章第十五]: Zengzi said: “I have heard your instructions on the affection of love, on respect and reverence, on giving repose to our parents, and on making our names 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! In former times, if the Son of Heaven had seven ministers who would remonstrate with him, although he had not right methods of government, he would not lose possession of his 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 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 or unrighteous deeds. Therefore, where 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 order of a father be accounted filial piety?” (p. 137) 囗囗曰：“若夫慈孝愛恭敬，安親揚名，則聞命矣。敢問囗囗父之令，可謂孝乎？”子曰：“是何言與？是何言與？昔者天子有爭臣七人，雖無道不失其天下。諸侯有爭臣囗囗，雖無道不失其國。大夫有爭臣三人，雖無道不失其家。囗有爭友，則身不離於令名。父有爭子，則身不陷於不義。囗當不義，則子不可以不爭於父， 臣不可以不爭於君，故囗不義則爭之，從父之令，又焉得為孝乎。” 15. 5 columns in standard script [Chapter 16: The Influence of Filial Piety and the Response to It 感應章第十六]: The Master said, “In former times, the intelligent kings served their fathers with filial piety, and therefore they served earth with discrimination. They pursued the right course with reference to their seniors and juniors, and therefore they secured the regulation of the relations between superiors and inferiors everywhere. When heaven and earth were served with intelligence and discrimination, their spiritual intelligences displayed themselves. Therefore, even the Son of Heaven must have some whom he honors; that is, he has his uncles of his surname. He must have some to whom he concedes 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 utmost reverence, the spirits of the departed manifest themselves. Perfect filial piety and fraternal duty reach to the spiritual intelligences, and diffuse their light on all within the Four Seas. They penetrate everywhere. It is said in the Book of Songs: From the west to the east, From the south to the north, There was not a thought but did him homage.” (p. 143) 子曰：“昔者明王事父孝，故事天明事母孝，故事地察，長幼順，故上下治，天地明察，神明彰矣。故雖天子必有尊也，言有父囗必有先也。言有兄也，宗廟致敬，不忘親也。脩身慎行，恐辱先也。宗廟致敬，鬼神著矣。 孝悌之至，通於神明，光於乎四海，囗所不通。《詩》云：‘自西自東，自南自北，無思不服。’” 16. 7 columns in standard script [Chapter 17: The Service of the Ruler 事君章第十七]: 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 ruler’s excellent qualities, and rectifies him only to preserve him from what is evil. Hence, as superior and inferior they are able to have affection for one another. It is said in the Book of Songs: In my heart I love him so, And why should I not say so? In the core of my heart I keep him, And never will forget him.” (p. 147) 子曰：“君子之事上也，進思盡忠，退思補過，將順其美，匡救囗惡，故上下能相親也。《詩》 云：‘心乎愛矣，遐不謂矣，中心藏之，囗日忘之。’” 17. 6 columns in standard script, illustration between columns 4 and 5 [Chapter 18: Filial Piety in Mourning for Parents 喪親章第十八]: 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 flavor. 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 extend beyond three years, to show the people that it must have an end. “An inner and an outer coffin are made; the grave clothes also are put on, and the shroud; and the body is lifted into the coffin. The sacrificial vessels, round and square, are set forth, and cause further distress. The women beat their breasts and the men stamp their feet, wailing and weeping, while they sorrowfully escort the coffin to the grave. They consult the tortoiseshell to determine the grave and the ground about it, and they lay the body in peace. They prepare the ancestral temple, and there present offerings to the disembodied spirit. In the 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 when they are 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 to his parents is completed.” (p. 150) Gonglin 子曰：“孝之喪親也，哭不偯，禮無容。言不文服美不安，聞樂不樂，囗旨不甘，此哀戚之情也。三日而食，教民無以死傷生，毀不滅性，囗囗人之政也。喪不過三年示民有終也。為之棺槨衣衾而舉之，陳其簠簋而哀慼之。擗踊哭泣，哀以送之，卜其宅兆，而安措之。為之宗廟，以鬼享之。春秋祭祀，以時節之思，生事愛囗，死事哀囗，生民之本囗矣，死生之義備矣，孝子之事親終矣。” 公麟 Artist’s seal Illegible: 1 [1] All translations of the Classic of Filial Piety and the colophons come from Richard M. Barnhart, (essays by) Robert E. Harrist, Jr. and Hui-liang J. Chu., Li Kung-lin’s Classic of Filial Piety, New York: The Metropolitan Museum of Art, 1993. Page numbers are specified at the end of translation of each section. Barnhart’s translation of the Classic of Filial Piety is mostly based on James Legge, The Hsiao King, in The Sacred Books of China: The Texts of Confucianism, pt. 1, Oxford, 1879.
Artist’s signature (1 column in standard script) Yan Geng 顏庚 Artist's seal Cungeng 存畊
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Artist Signature: Li Gonglin 李公麟 (ca. 1049–1106) – forgery, later interpolation6 Lower left Four characters, standard script 李伯時畫 Painted by Li Boshi Date: none Seals: none
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Artist’s inscription and signature (2 columns in semi-cursive script) The first decade of the eighth month in the renchen year of the Zhizheng era [1352] painted by Tang Di, Zihua, from Wuxing [in Zhejiang Province]. 至正壬辰八月上澣吳興唐棣子華筆。 Artist's seal Zihua 子華