\ STUPIA IN
Presented to
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
by
Leslie G. Kilborn
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THE
SACKED EDICT
WITH A TRANSLATION OF&T It E COLLOQUIAL RENDERING
NOTES AND VOCABULARY
F. W. BALLEll
PREPARED FOR THE USE OF JUNIOR MEMBERS OF THE CHINA INLAND MISSION
SHANGHAI
•
„• AMERICAN PUESBYTEIUAN MISSION PKESS
189-J
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SHANGHAI
AMERICAN PRESBYTERIAN MISSION PRESS
(Price with Vocabulary Three Dollars.)
56695
PREFACE.
THE Student of Chinese whose aim is to acquire a good knowledge
of colloquial, is speedily confronted by two difficul'.ios. On the one
hand, few teachers \vill talk to their pupils as they talk
to their fellow-countrymen ; while on the other, there is Vaiucorthcbook
<• * • i i 11 i , to the Student.
a great scarcity of suitable books, such as works of
travel, history, adventure, etc.» written in everyday language. The
consequence is, that in many c£ses the beginner falls into a style of
language, which though intelligible is not by any means " a well of
Chinese uudefiled."
Novels and moral treatises written from a Buddhist standpoint
do indeed abound, but the former are, as a rule, loaded with all
manner of indecency both of thought and expression, and the latter
soon become very tedious reading. And even in books, to whose
subject matter no one can take exception, a page or two of colloquial
is commonly followed by several pages written in the Uen-U (]£ $]£),
i.e., literary style.
In the Sacred Edict the Student will find a thesaurus of everyday
words, phrases, and idioms ; and he who has it at his tongue's end and
knows how to use it, may safely count upon being " well uuderstauded
of the common people."
In its original form, the Sacred Edict consisted merely in the
sixteen Maxims of the Emperor IPauq-hsi, each con-
. . , , . . , . Origin and style.
taming seven words, and written in the highest literary
style. These were issued as a Hortatory Edict in 1670, and were
hung up in prominent positions in the law courts of the Empire.
In 1724 long-chcng (K'any-hsi's sou and successor) republished
the Edict in an enlarged form, superadding a series of ample
expositions of his father's texts, written in a simple literary style.
A high official named Uang-ia-p'uh (]£ 5C H)» holding the position of
Salt Commissioner in Sheusi, feeling that the style was still too abstruse
for ordinary people to understand, rendered this exposition into
colloquial, dilating upon and illustrating the thoughts contained in it,
and interspersing it with proverbs and homely sayings. Classical
quotations too, that Lave passed into curr'jnt use, are occasionally
introduced, and here and there are to be fourjd parts written in a very
simple literary style. The latter, though n jt numerous, still from a
iii
Chinese point of view, redeem the book from being too simple — an
unpardonable fault in the eyes of Chinese scholars. It is this Colloquial
Rendering which is above referred to, as containing a thesaurus of
everyday words, phrases and idioms.
The beginner will do well to beware of the very common
mistake of trying to translate word for word. This is to attempt the
impossible. At the same time he ought certainly to
Mode of study. , c , , , , , . , „
acquire, by means 01 the vocabulary, a knowledge of
each individual word and phrase. Then, with the aid of a teacher,
he should grasp the general drift of the passage, and make as good a
translation as possible ; and finally, he should compare the result with
the translation in the book, and with the notes.
In the translation, style has > sometimes been sacrificed to
literalness — some parts being over-taanslated for the benefit of the
beginner. In many cases it is an idea rather than a word that has to
be expressed, and the best rendering is the one which most idiomatically
expresses the shade of meaning of the original. To study the translation
with the text right away will perhaps seem to the student to be a great
saving of time. At first it may be so ; but the greatest and most
lasting benefit will result from independent and painstaking effort on
the lines indicated above. With a view to lighten labour, the text has
been punctuated and divided into paragraphs.
He who studies this work with a view to becoming a good speaker
of colloquial, must learu phrases and sentences off by heart. And in
acquiring them, he should commit them to memory with both tones
and aspirates, regarding these as integral parts of the language. This
may seem tedious at first, but the after results will more than compensate
for all the extra work. The Chinese think in quotations ; and he who
can quote their ready-made expressions, will add a vivacity to his style,
which will be greatly to his advantage in his intercourse with the
people. He will do well too to put the question to his teacher, " Es
this sentence inconstant use here;'" (Chcs-kii hua tsai-chte-li ch'ang
iong ma Jifi)j$&5!X1tA] PJi) ™ order to get any local
equivalents.
The Sacred Edict is also useful as giving a comprehensive view
of Chinese life and character, and shewing the value of mere moral
teaching. In every chapter may be seen the importance
attached by this people to respect to parents and seniors,
general reader. * ...
and deference to rulers ; — principles which probably have
done much toward securing that long continuance as d nation, of which
China is justly proud :— but the only true source of right action,
the recognition of man'I responsibility to God, is unknown — almost
unhinted at- I
i?
It also illustrates the extremes of Chinese character. On the
one hand; may be seen a shrewdness, and a knowledge of human nature
difficult to equal, and on the other, a credulity and childishness, which
are pitiable in the extreme.
And lastly, it well exemplifies both the strength and weakness of
mere morality. There is high thinking, but the outcome is low living.
These moral maxims have no life-giving power in them. They are
as sterile as a schoolboy's copybook headings. However brilliant these
"Lights of Asia" may appear through the richly tinted medium of
poetic imagery borrowed from Western culture, the people of China
who have followed them for generations are still enveloped in a
darkness which may be felt. Nothing but Divine motive power can
raise fallen humanity.
p" Thou bleeding Lamb,
Thou maker of new morals for mankind,
The best morality is love of Thee."
The edition used is one published in Wuchang (jj£ J|) by the
Hupeh Kuan-shu Ch'u (jgj ;ft *jr ff ;^). It is issued
with the sanction of the Provincial Authorities, and
differs from the ordinary editions in having extracts
from the Penal Code printed in full in many of the chapters. The
wording too, is slightly different from that of the original edition.
The IJcn-li text o£ long-chsng is printed together with the
original Preface at the end of the book. They are not translated : to
have translated them would have been foreign to the object in view.
The work is intended to serve as a supplement to the "Mandarin
Primer";* and is published to enable those who are
i ., , , Object of the work,
beginning to preach the gospel, to acquire such a
knowledge of Chinese thought and expression as will
give them power to put truth clearly and forcibly before the people.
Warmest thanks are due to F. Howard Taylor, M.D., F. R. C. S.,
(Lond.), etc., and H. N. Lachlan, Esq., M.A., for much valuable help,
and many most useful suggestions.
F. W. BALLEB.
GANKINC,
October, 1S92.
* MANDARIN TUIMKK. Price Two Dollars. Shanghai iaii Mission
Press.
In the notes on the Text, and in the Vocabulary, the following
abbreviations are used : —
Cp. = compare.
Lit. = literally.
i.e. = that is.
e.g. = for example.
N.A. = munerary adjunct.
The figure 1. 2. 3. or 4. affixed to the Romanised equivalent of a
character, indicates the tone in which it should be read, whether 1
thang-p'ing (J; Zfc), 2 hsia-p'ing ("f Zjl), 3 shang-sheng (_[; ^), or 4
k'ii-s/ieng (^j f^.). The fifth tone ruh-sheng (\ ^) is indicated
by a final //.
'
CONTENTS.
CHAPTER. j
I. DUTEOUSNEI&S AND SUBORDINATION 1
II. CLAN RELATIONSHIPS AND HARMONY 19
III. KEEPING THE PEACE 29
IV. FARMING AND MULBERRY CULTURE • 42
V. THRIFT AND ECONOMY ... 51
VI. SCHOOLS AND ACADEMIES 62
VII. HERETICAL SECTS 72
VIII. LAWS AND PENALTIES 88
IX. COURTEOUSNESS ... 99
X. ABIDING IN ONE'S VOCATION 110
XI. EDUCATION OP THE YOUNG ... ... 119
XII. PREVENTION OF FALSE ACCUSATIONS 134.
XIII. SHELTERING DESERTERS 143
XIV. PAYMENT OF TAXES 149
XV. WARDS AND TITHINGHS 156
XVI. MAKING UP QUARRELS 169
USN-LI TEXT ... ... 182
INDEX TO NOTES 213
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A
THE SACRED EDICT
WITH
EXPOSITION AND COLLOQUIAL It
CHAPTER I.
" tin force diiteousnetis and subordination, >-j as to
emphasize nodal obligations*^
Introduction.
1. The meaning of the d Emperor :! : (he) savs : — •
Our Imperial Ancestor, the Benevolent'' Emperor ruled"1
the empire for sixty-one years. Those8 he held in the highest
esteem were his ancestors ; consequently he exhorted everybody to
duteousness7 and subordination. Hence, in the sixic'-n ^ec>
of the Sacred Edict, duteousness and subordination are first in onu-r .
1. Lir., Sacred (i.e. Imperial) command, broad instruction., atraitrht explanation.
Th" shen ;/-•// (J£-l '(jjji) refers to the Sixteen Maxims of K'n i-Uai (j^ ftft); /
/I.SI/IH (1^5 gj||) to thu Exposition by his son I<nij-ckenj ($£ 'jp) and ch'ih-kiai (|f[ f$)
to the Trausiai-ion or Hendering into colloquial.
2. Uespect is indicated in Chinests wri1 intf by the t'le.ation of cliai arters one.
two, or tliree placKa abovu tin* eolumn in which t he.y are f 'ind. tS|ie'-i:ii i. ^pect. IH
uhewn to aneeb'ur.H of ihr. imperial lino by raising their i tlea to tho third place.
Seo Mayer's Cliinesn (Jovernment.
3. Li:., Lord of lO.tlOO years: ie (5K) forma part of ma :y appol'.arionn of hononi
4. AV .v /i :IIIT <i-t< (^. ^ ^) is t In- " lempltt-: inn,' ( /-/w (i& lft& ) th<> f at.hei'
of lint.j-c;.' ••'// (fjji "jfj and i.f the |ir'- -nt, dvi isly fl
(?3 W)- ^" reigned from A. II. UJf'i^ to ', 7'_'H. Ul etnporon have a name by which
tliey aro worshipped after death : Lhirtisc; »i " temple d.-n .•: ..
6. Li' the tlironc A^ f, i, . l,jr heaven, uieaiiH
Chin:-, pi-t.per I cp. Luke ii. 1.
pi-t.per
fi. 7'i't (jtj) hei-ez=tlioao who.
7. Hs'aa (&•) filial resjwJC^ ti (^}) brotherly H i* "
b. b\>r use of »A-iic •• (— ^) a\>pl^ ig to two BabjeoU,
; chap, iv j noto
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2. What is duteousness? Duty1 to parents is a self-evident
principle3 of nature'", and the root of virtuous conduct in tnan.
Indebtedness to Parents.
o. You who are4 children, and do not know how to do your
duty by your parents, only think5 of their passionate affection for
you and see whether you ought to be filial or not.
When you were (a babe) in arms, were you hungry ? you
could0 not feed yourself: cold? you could, not clothe yourself.
Your parents looked upon your face,7 listened to your voice.
Did you bingh ? they were pleased: did you cry? they were
sad: did you toddle? step oy step they followed you.' If you
had never so trifling an ailment they were distressed8 to the
last degree, and could not take their food.9 They grieved, not
that children were difficult to rear, but at their own blunders;
1. Lil-.. This duly : <:!„,• (*§) ;Uul ckte-lco
, '"'o often nsc-d to call
attention to or einplijisi/e ;i ..
-. Lit., throughout; heaven ;mil earih.
:j. '/'-in-li (_j|J JIj!) a riir],fc principle; the nitioiinle of aiiylliint;.
'•• I *" (f&) "frcn = " to be" i:i :vn nci ivo sense; iii-utf.n, you, lib. \viio, /.so n-ln'i,
;ici i he ]>:irt. of sons.
o. Tlio use of [in (-fG) is to introduce the object of the verb; it here introduces
the object, of the verb xm)i:; (;$).
6. If n.i'i (<j^) indicating acquired ability.
7. Jt'i (9i) forms part of nfluiy nouns.
8. Til i, (fl^j) here = te/i ('flj-J and is used as an auxiliary to complete the action of
tlie verb. It frequently has at4 adverbial force.
y. Lit., tea and rice ; op. English " bread." Matthew vi. 11 .
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and were more than willing to bear (the sickness) in their own per
sons1. They waited till you were well before their minds were at ease2.
They looked forward with, great expectation3 to your coining
to manhood. You do not know how much fatigue they endured ;
how much anxiety they bore to rear you and to instruct you.
When you had grown up and come of age, they chose4 you a wife
to bear you children; hoped you would study and obtain a
degree ; — got together a little property to set you up in life :—
which of these things was not a matter of cone ru to your parents'
heart ?
Just think : You were born a little naked being and did5
not bring a stitch of silk or cotton with you. Up till now you
have had food and clothing (through) your pai uts' kindness: c;iu
you (ever) repay them ? If you don't realize t'lo kindness of your
parents, just think of the affection with which YOU treat your own
children and then you will know. Well .said th • Ancients, "Bring
1. Tx'tany (l&)=pa (ffi) page 2.
2. Lit., let go; i.e., from a state of suspense. ]f*lu O") In- M-nily
nii auxiliary to 1«lie verb.
» 3. Emphatic expressions similarly constructed of j-liree ir four character*, are
very common. It will be noticed that the second and third 'laracters are the mini*'.
I. In China, the choice of :i wife is in the hands of»the y rents.
5. '/'.t'eiKj (•f^)=rsigu of the past tense : it always precei. ••« the \
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up children, and you will then understand the kindness of your
parents." Now seeing that you are aware of the kindness of your
parents, why do you not do your duty by them ?
• Recompence to Parents.
4. Now the performance of duty to parents is no impossibility ;
it is merely to put their minds at rest, and to care for their bodies.
How put their minds at rest? At home in the ordinary course of
things do good and be good. If1 you are a scholar, study with
painstaking application ; if a farmer, cultivate the land diligently;
if either engaged in trade or making a livelihood by working for
others, all that is necessary is to be content with your lot.
There are your grandparents above- your parents, and by
their jside are the younger children. Care ior both with more than
ordinary attention, if :! you would shew special consideration4 for
the wishes of your parents, that they may 6 be free from caro all their
days. This6 is (all that is required) to put their minds at rest.
How should you minister to their bodily (wants)? To the
extent of your ability, to the limit" of your means, sedulously
1. Supposition is very frequently implied rather than expressed.
'2. Shany-mien (J; j|j)=above in point of age and respect due to them.
3. la<> (jgi) and iao-shi (!g ^) ofteri=condition or supposition. *
4. T'i (f|) primarily meant) "a body;" hence to embody or shew in action It
here=t't'-t'*«fc (ff Bfi).
5. Lit., live a day expand the breast a day.
G. Pien (•Jg) ig used in boolAj as the equivalent of tsiu
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cherish x ii>o aged couple. Rather eat less and use less yourself,
that they may have all they want to eat and to use. Take- a little
trouble for your father and mother. Bear some of their burdens.
lf:? they are ill, call a doctor to attend them: this is (all that is
required) to care for their bodies.
On no account go gambling and drinking. On no account
fight with others.4 Do not secretly lay up money for private use,
loving 6 your wife and children but neglecting your parents. Just
make the aged couple0 as nappy as possible day by day: thin is
acting dutifully indeed.
further Application of the Principle of l)iitcoitsiiess.
5. Again, let us shew the application of this principle. Years
age, the philosopher Txwy of the Confucian school,7 said : — •
" Parents naturally hope their sons will ho gentlemen. s If
the;; suffer their bodies to commit disorderly acts, are harum-scarum
1. Feny-ch'ev;/ ($7?:) usually menus "to flatter;'' the primary moaning uf
the two characters is merely " to present and roceivu with courtesy."
2. Lit, for your paveiita, take in iheir stead some trouble.
3. When i<i. (^ff) begins a sentence, it often implies a supposition.
4. Ren (A) often— '.' others " when used m contrast.
5. Tiny (ft^t'enij.™ (& ®).
6. Tn «&) constant (ftj fp1]).
7. Lit., door; hence the cut ratico into a .son , or the op. "disciples
of the Porch." Tscn<j-fii-t*i (f^" ^ ^f-) a f: • i'.o of Confooiua and the reputed
author i f a woi k entitled I'lioliient r.eirning, td-h<ioh (^ J^).
8. Chrn'j-kiny ( ]£ j^) "upright'1 in a Confooiap sense. Id-re n appl.f -
to iiitlividnal depoitmunt than to reeutude between man and nitlii.
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in deportment — this is to treat the bodies transmitted by the parents
with contumely, and is undubiful.
Parents hope their sons mil become loyal Ministers of State.
If they acb falsely1 and fraudulently in serving the Government, it
is the same as defrauding their parents, and is uudutiful.
Parents hope their sons will be good rulers. If they impede
the affairs of the State and oppress the people, provoking them to
ridicule, and bringing about difficulties; even2 their parents will
be distressed; (thi-s too) is to be undutiful.
Parents hope their sous will form friendships with worthy men.
If in their intercourse3 with friends they pay no regard to truth
and consistency, but are wholly4 lacking in sincerity so that every
body despises them ; (this too) is to be uudutiful.
Parents hope their sons will be brave fellows. If as soldiers,
they go to battle, but are frightened and \vill not gallantly press
forward in the fight, so 5 transgressing military regulations and
bringing shame upon their parents; (this too) is to be undutiful.'3
It is evident from this passage of the philosopher Tseng that
the principle of filial piety is very inclusive.
1. Lit., iu the light respectful, iu the dark disobedient.
2. le (•&) is constantly used as a complement of lien (~^L)-
3. Lit., vainly corning, falsely going. Such expressions, consisting of four
characters, are very common in colloquial Chinese. The verbs are usflally the second
and last words.
4. Muh-tien ($% jgi) are short for muJi-iu-ih-tien (•$ ^f — f^).
* 5- 7 (.£0 indicates the mea^s used to ch'i (J^) bring about, cause, certain results.
The whole='' whereby was occasioned ;" " the result was."
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li. Hut1 unfortunately there are wilful people without man
ners or breeding. If their parents ask them for a single thing,
they at once grow- stingy and are unwilling to give it them. It'
their parents command them to do a single act-, they at once excuse/
themselves and are unwilling to obey. Their parents find fault with
them or scold them a little : they at once become 4 snlky. Their own
wives and families are all the time as well fed and warmly clad as
can be5, while their parents are at the point -of starvation :iml
freezing. That Justice11 will not tolerate men of this stamp, noes
without savins;: even their7 own children seeing their example, will
imitate; them. Notice— where have uHcliUiful sons turned8 out
any good children ?
1. l'-l,;>. (<'•,}) m«,in;ii- "to lean toone«de," is used as u conjunction, witli ilic
sense <>!' perversity or cciisnre ;itt;icliod to it.
I.'. I/i., iiiiiiiircst, a stiniry lic:ivi,
:;. Note the parallelism with Lho last Benfcence, This is very common in good
< 'liinrsf.
•1. I, it., cliaii^o connifUMiK-i- ; op. Gen. iv. 6.
.".. The cmplr ..ftition of j>fv> (0(1) itn-l » •
c. Lit., beavenly principles, i.e., moral rectitude; the highest heathen iden of
ricrlit ; cp. Acts, \.\viii. 4.
7 Note the change of person. This is very common throughout the book, the
writer seeming l<> tarn Ins attention to one of t.li.- class he is speaking of.
s The verb is inng-ch'^lai (& |U *) both t,-h and ch'vk-lai being anxiliano,
ased to denote "h.- resalt -,f the action of verl.. It is a common diom to take the
firsl character of the auxiliaries cA»ttA.lai and fc't-Zai (£1 .*) and place the obj.
the verb (as here) between it and la. (>&. \ qnesti..n in this form a very strong
negative. It is a common thin- t.) m:iko a strong statement m negative
" Unduliful sons have novel- turned out good children."
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Theu there is an ill-bred expression : such a uiau' will say, " I
'/o1 wish to be filial, but, alas, my parents do not love me." He is
unaware however, that sons ought uoi. to discuss right and wrono-
with their parents. Parents are a like heaven. Haavt-n produces a,
blade of grass. The arrival of spring causing it to geim.nate, and
autumn coming to kill it with frost, are equally by the will of
lu-aveu. In like manner, the power of life and death over the body
which they have begotten, lies with the parents.8 What have you
to urge (to the contrary) ? The Ancients said, " Under heaven
there are no parents in the wrong." How can you say r.hafyour
parents do not love you? it is you, who are undutifui ! Besides, if
VJLU- parents do not love you, it is still owing to your undutit'ul
conduct. It you can be dutiful, where4 is there one that will be
displeased s1 Give it a little consideration : don't you 5 see ?
Duties of. Urotkurx to one another.
7. Besides your parents there are your brothers. These brothers
must not be looked on as separable the one from the other. He and
I are one flesh and. blood ; and are therefore spoken of as " Hands
and Feet/' li: you treat your brother badly, you are really slighting
1. le (-ft),) here is emphatic.
2. Tsiu (f0t)=feiu-8&f, are.
3. Lit,, say what, lou^ 8|iOrt. S/m/t ch'any tuan (|£ -J| ^) is ustd of talking over
the pros and cons ; disoussmir the merits of a case ; etc.
4. Nu in Ico (M ^ W=Ha-l* *w ih-h) (M&~fi — flfl): n<i-ll id used iu this way
!'j c'x\)ivsa a strong negative. «
5. Liu., comprelieud.
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your parents. Even if brothers are not born of one Another
yet1 they are the bones and blood of one father. It doesn't do to
say, "They are not of the same mother," and accordingly regard-
them as of a different stock.
"With men of the present day, the chief object of affection is
the wife ! Suppose your wife dies you can marry again ; but if tins
brother of yours dies, where will you look for another ? The
Ancients said,3 " The root is without doubt glorious, when the
branches are united and possessed of the same vitality.1 Do not for
a few words wound friendly feelings. Each time we6 meet we
are so much the older. It is but a few days6 we shall be brothers
(together)."
The gist of this saying is, that though there is mutual7 respect
between brethren, they should still bear8 in mind the uncertainty
of life, and that meeting and parting do not go on for ever.
1. Lit., bone and flesh ; cp. Genesis ii. 2:~>.
2. Ie (ijj,) is frequently used as a correlative of ttiu-ahi (()# i|).
3. Ch'twy (/R) = au auxiliary completing the action of the verb.
4! Lit., together-breath connected branches, root of course glorious. The
idea is that the family resembles a tree; the parents being the root, the children the
branches. •
5. Siany (tB)^ reciprocal, and is used to indicate an action going on betwcer
two or more parties.
6. Lit., can obtain how much time to be brother^ i.e., we have but i
7. Lit., you respect, I love.
8. Lit., dread.
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How can they act as if there were some grievance between
them and they were at enmity ?
Therefore he who respects his elder brother, should in all
matters, whether in eating and drinking, or dressing or speaking,
whether in walking or sitting or standing, invariably1 give way
to him. If one of the Ancients saw another native of the same
hamlet or countryside ten years older than himself, he2 would pay
deference to him as to an elder brother ; if older by five years, would
follow close behind him, not daring to hurry past him. Observe:
if outsiders of a greater age were treated with such deference as
this — how much more one's" own elder brother !
To come to4 those who are elder brothers, they on5 their part,
must tenderly love their younger brothers. Be their age what it
may, they should simply be treated as children.
For instance, if my son is a dolt and I am thoroughly vexed
with him, upbraid him and beat him ; (still) inr' a short time I love
him as tenderly as before.
1. TII (^|5) after such an enumeration as tlio above — :: on all oecnsions."
2. Lit., I; the writer putting himself into the position of the one referred to.
3. 7>'in (j£ty=ttf-ki*tih (Q 2, fit]). It ofr.en forma a reflexive pronoun. t>.i/.,
1'n /s't'n xheo ta fa (\fa ^ ^ fl" •(&) lie struck him with hia own hnnd. ''
4. Ch'i-u (3? fj*) "as to," is often used to introduce a new subject or turn of thought.
5. Lit., also; i.e., if the younger brothers respect them, they must in turn shew
consideration .
«i. Lit., in the turning of a body.
10
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Bat in the case of younger brothers you are utterly1 unwilling
gently to admonish them. As -soon as you find them a little at
fault, you at once commence to quarrel with them. You should
consider that you have all been brought up by the same parents,
and it' you strike your younger brother, it is just the same as beating
yourself. And if: the younger brother, who scarcely knows good from
uvil, be'-' beaten by his elder brother, he certainly will at once return
the blow. Compare this with the case of a man's hand and foot :
•suddenly by accident the hand strikes the foot; is it likely the foot-
will kick in return ''. :;
AV//.S- of Animosity
Brethren.
8. All the squabbles that arise among brethren in the present
day nre4 on account of property. Some5 squabble about money,
some about land, some about houses, some about food: all sorts of
things. But they overlook the fact that monetary affair's are trifling
compared with the weighty affections of kith and kin. What it
1. Y'fui' (If.) before ;i nc^alive adds einplmsis.
-• h"'.'K ( fl) freqnently=»ign.of (lie p-issive, <•.;/., kitu-shany ( g, f$) to be wounded.
3. riili-rh't!yy (^ JjR)— mo (''tg) interrogative. It is vary commonly used with
nan-toy (j^ Jg).
'• ' '*'' (S) ••• ^ '-^''-n (|B ^D neiirl)~i'/i.(te/ (gj ^) '• because of" and points
out the motive or reason.
">. !Note the idionmtic way of placing lilt (fi^)) after the noun, instead of after i'<
C-^f) iu-tih t3eH.iii-ta'ien.
11
10
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there is a little unfairness in dividing the family estate, the advantage
is still in the family, not (shared by) an outsider.
But forsooth, you love to listen to what your wives have to^say,
and perceiving that there is some reason in their talk, you listen
until before you are aware of it you believe them. The wife of
the elder brother says to him, "How lazy, how prodigal, your young
brother is ! You laboriously make money to keep him, and he still
finds fault : are we his son and daughter-iu-law, that we ought to
yield him the respect due to a parent ? "
The1 wife of the younger brother will - also say to him, " Even
if your elder brother knows how to make money, you have made
money too; you do just as much as he does in the home : if you
hire a labourer by the year,y even he has not such hard toil. But
hi* children forsooth, they are children, buying this, thafc and the
other to eat, — can it be that our children are not fit to live? "
A little to-day and a little to-morrow of such talk5 as this, and
thenceforth the brothers' affections will all have grown cold, and at
1. Properly, a daughter-in-law? ve'T commonly applied to wive^ in many parts.
2. Huei (^) is constantly used in colloquial Chinese to— t: will."
3. Engagements in China are usually made for a year or from one tsieh (gfi)
''holiday time" to another. ,
4. Kui-si (25 ^E) •' you're not fit to live," is a common Chinese curse.
5. tihoh-hua(j$l fj§) here used as a noun.
12
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length they begin l to quarrel in consequence. But they fail to bear
in mind that in point of fact brothers are one. Even if tho elder
brother is a little deficient in ability, and the younger brother keep
him, or vice versa, it is only as it should be. Suppose there should
be scandal, just treat (the speaker) as if he were drunk, or talking
nonsense,2 and each go about his business : why must you take it
in earnest ?
Take by way of illustration the two hand-: the right hand can
write, can calculate on the abacus,3 is dexterous in all things.
Although4 the left hand is awkward to a degree, nobody
b.-iits the left hand with5 the right. Now an elder brother and
a younger brother are as closely0 related as hand and foot; how
then can they wrangle ?
Think a little — wealth is a flowing commodity: if it goes, there
is only used of verbuJ altercation. Note k'i.lai (,fji
to
1. Ch'ai-nno (ȣ
rise " — to lii^in.
2. Lit , dream words.
8. The oommon reckoning instrument, Note usa of ta (JJ). ''Dexterous," lit.,
able to grasp the oust and (lie \vest.
4. Ch«- (5l)*I1(l "ft (W) constantly^'' the." Chi (•$&) is the common N. A. used
for one of a pair.
5. Na (<f£) lit., taking; cp. innj (ft}) to denote the instrument.
6. Ti h (($) here, makes sheo-tsuk (^- g) inio an ndverbial phrase, shewing from
closely, they are related.
13
na V *nfc Jt ffi ^
IP! tr f» ^k £\ *n
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.
fl
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no
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is more to be had. (So with)1 our wives; they are not on the
same foobitig (with us): we2 are of the same parents — what do they
know of the rights of things !
Besides, if brethren are at variance, their parents will assuredly
get angry. You just catch your own children fighting : don't you'
feel grieved? Therefore :! dutiful sons will, on no account, fall out
with their brethren. The Ancients used to say, " If brothers, living
together, bear and forbear, (all will) go smoothly : do not begin to
strive about mere trifles; 4 the children now born to you, are also
brothers, and will' transmit your example to posterity." If you
brethren are not at peace, your descendants will follow suit,
and generation after generation will go on. quarrelling. The
common saying has it, "If brothers disagree, and their one concern
is to quarrel about tnfles, bystanders will take advantage of them."
The upshot5 is that people come and egg you on by tale-bearing,
1. The connection of thought lies in the fact that wives can be replaced, :ind
brethren cannot : nee commencement of par. 7.
2. 0($£)=o-men.
3. Translate — ^muh-iu there are no, *t90~hsiao-tsl-tih-rai dutiful sons, 3tih who,
*puh-ho-muh disagree with, 3h*inng-tl brothers. The two negative,-) make a strong
affirmative, which is strengthened by tsai (^).
4. Lit., the end of a hair.%
5. Tsiw (ijjjj;) constantly— a consequence, the result of any action.
14
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1'0
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ti
r
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A
m *
m. .ft
if 4-
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m i
9
ft
either to fight or to go to law, with the most disastrous results1 to
the family.
General Exhortations.
9. If you are dutiful to your parents and are respectful to your
elder brothers; then, as subjects, you will be well conducted'; as
soldiers, you will be patriotic. But you soldiers and civilians do- know
that you should honour your parents, and respect your elder brothers ;
but you are addicted to following your own bent, and cannot heartily
and strenuously put your knowledge into practice. If you are willing
to-1 turn over a new leaf and resolutely to examine (yourselves), you
will be ashamed of yourselves4 and show yourselves sorry for 'the
past.
If you wish to give due weight to these duties of man to man,
then refrain from pretence, from erring in trifles, from merely wishing
to purchase a good name (while) larking sincerity within, from being
diligent at first and remiss afterwards. Thus.6 as a matter of course?
you will be able fully to carry" out the doctrines of duty to parents
and respect to elder brothers.
1. Pa*-i*o-KA (tt |Jt fth) is an adjectival phrase requiring •' matters" to be under,
stood. For taai'V^uA-iu-pun see note 3. pa<.'<> 11.
2- 7«(iil) '" emphatic. Xolo th.- [motion of I-,; (jj£) and /«»'/(&•).
.'». Lit., mm the head, »'.«., to reform.
4. '7>i--im(g §80-NV./.i(@ 5,)
5. Chce (ig)— <•//<••-'«/)'/ (jg f,k) '• in tin's manner."
fi. Notice the elliptical construction ; one tih (tfj) is adjectival to both subjects.
rfii
* ffl
ft Z &
A ffl *,
* ^ tt
*t ffl -
ffl
10
effi
JL
ffl
ffl
M
Punishment of the TJndutiful and Insubordinate.
10. Moreover, the punishment of undutiful and insubordinate
(conduct) is very severe. Look at the Penal Code of the Great Pure1
(Dynasty) : —
"Sons or grandsons2 who disobey the orders of grandparents or
parents, or inadequately provide for their wants, are beaten one
hundred heavy blows8 and banished for three years. Those (sons or
grandsons) who, by means of the corpse4 of either parent or grand
parent, falsely charge another (with their death), are beaten one
hundred heavy blows and banished for three5 years : those who extort
money on this pretext, may be regarded 6 as robbers."
" Sons or7 grandsons who bring a charge against parents or
grandparents, and wives or concubines who bring a charge against the
husband or his parents or grandparents, are beaten one hundred heavy
blows and banished for three years; if the charge is false, they are
strangled."
" Sons or grandsons who occasion the death of parents or grand
parents, and wives or concubines who occasion the death of the husband's
1. "Pure," the distinctive name of the present dynasty, which dates from
Shuen-cJtl (Jflg JH) father of ka?ig-hfi, who began to reign A. D. 1044.
2. Chce (^) following a sentence may=who, those who, or a.noun : tsi-suen sons
or grandsons, clue who, etc.
3. Chang (*jt) implies the" use of a long and heavy bamboo ;7a"lighter form of
beatinjr is spoken of as cA'i' (^§).
4. It is not an' uncommon thing for the] Chinese to carry jtlie corpse of a
relative to the house of a person they wish to injure, and charge him with murder.
In some cases a cliarge'is lodged and the accused put to considerabk: expense.
5. 2''i/ (^) means banishment to some city one or two hundred or more miles
away, where the criminal must stay under official surveillance till the term expires.
6. Lit,, permissible to speak of as thieves and robbers.
7. The Chinese do not usually number the different clauses of a document
cousecutively, but head each one with the character (— ).
16
f 16 tt SL J£ *l
* W, it Si
£ W, *, l£ #T>
«f.
» SB
7J
fet R
ffi 5E
r> ffi ft
*..
parents or grandparents by ill-treatment, are all beheaded in1 accord
ance with the law (relating to) striking."
" Sous or grandsons who use abusive language to their parents or
grandparents, or wives or concubines who abuse the husband's parents
or grandparents, are alike strangled ; those who strike (the afore
mentioned) are beheaded ; those who kill them, are put to death by
slow degrees." :
" Whoever reviles au elder brother or an elder sister, is beaten
one hundred heavy blows: he who curses the parents of an uncle or
an aunt, in either (case) is doubly8 punished."
" Younger brothers or sisters who strike elder brothers or sisters,
are beaten ninety heavy blows and banished for two and a half years :
if they wound them, they are beaten one hundred heavy blows and
banished for three years : if death ensue, they are beheaded."
"If a nephew strikes the parents of an uncle or an aunt,4 or a
daughter's son '' strikes his mother's parents, in either (case) they
receive double the punishment: if they seize an edged weapon" and
pursue them with intent to kill, they are banished to penal servitude
1. I according to, liift the law (concerning, relating to) eo-c/tu strikers,
br!, cud. Chtv ($) following a veil) forms a noun.
2. It is considered a lighter puuiabmeut to be strangled than to be beheaded, as
a headless man goes into the in xt world a confessed malefactor. The Chinese believe
they can hoodwjnk unseen Powers ns easily ns their own rulers. Linj-c/t^'i (S^ig)
"shameful and slow" refers to the last refinement of heathenish cruelty.
15. Lit., " add one degree," i.e., as much more.
4. Ku (fc[f)=£t{ tsu tie-ni/in;/. ^
'}. Uni (#|>) i* applied to relatives of a different surname.
('.. Lit,, a one edged knife, two edged weapon any t-di^'d instrument.
17
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A 11
T. Bi
10 ft,
. fiv, K
,fj: •
9.
in distant garrisons1 according to law;a if they commit wilful
murder, they are done to death3 by slow degrees."
" Male or female slaves who curse their masters, are strangled :
if they strike them, they are beheaded : if they kill them, they are
put to death by slow degrees."
Concluding Exhortations.
11. These laws were drawn up in the first instance with reference
to undutiful and insubordinate persons. But punishment can only
administer correction to your body ; it cannot change your heart :
if you do not feel ashamed (of your conduct), then to correct you will
be equally in vain.
"We have now emphatically urged you again and again to come
to your senses, and to act as worthy sons and brethren : if one and all
in the Empire were to do so, the natural result would be constant
and universal peace. How delightful it would be !
You soldiers and civilians must invariably act in conformity with
what I have been advising you. Firmly bear it in mind.
c-
1. Military convict labour is the severest form of transportation.
2. In (*J|) " to bring forward, cite, adduce "=chao ($f) " i" accordance with.''
3. Ch'u (J^t) read sluing sheny=" to do, to act : " the expression ch'u-s'i is used
exactly like our "to do to death," i.e., to briug about the death of,
18
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ffl.
m
IB., .3*
S &J
T lit. 1
i[ ra
jt ft — n4 ffl
CHAPTER II.
6rire cZue weight to kinship, ivith a view to the display of concord"
Clou Relationships.
1. The meaning of the Emperor : (he) says : —
All mankind have ancestors. Those who descend from them (like)
the branching of a tree, are spoken of as the '' Nine clan1 relatives."
Why called "Nine clan relatives?" [ represent one generation.
Above me 2 there are in all, relatives of four different degrees : —
my father, grandfather, great grandfather, and great great grandfather.
Below me there are also relatives of four degrees : — my son, grandson,
great grandson, and great great grandson: nine generations all told.
Within these nine generations, the senior and junior members of
each family are my clansmen.3
1. 7'xnh (|j£) is applied to persons bearing the same name and—" tribe, dun,
or house."
2. Shang-t'eo (_t M) !U1(1 hxia-pien ("f." ^) wlien'applied to people— senior and
junior; superiors and inferiors.
3. "Senior members" lit., uncles and brothers; "junior members" lit., sons
and brothers. Those only arc reckoned clansmen who worship the same ancestor in
the one ancestral hall (biny ih-kn tx'i.t'aiif/ ^ — f0 Jjii>l ;•?:) those of the same name,
but not of the s%me ancestor being spoken of as tx >ng /.«r (^ ^). Those descended
from the same son of a remote ancestor are called ts'in-fang ($i Jf|) ; all such arc
included in the above enumeration, the terms " uncles and brot hers " being used in its
broadest sense for senior relatives, as also the words " nephews and neices *' for the
junior branches of the family. Those related to tTie above by intermarriage are
spokeu of as su fan<j (i^fe J]§) " distant relatives."
19
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The different families of these kinsmen, although some are closely,
others more distantly related, are yet all descendants of (the same)
ancestors. Hence if you wish to sho\v respect to your ancestors, you
must be very loving to your kindred: do not regard them with
indifference.
Unity of the Ci'ui illustrated.
2. All these members of the same clau are like a head of water,
which, (though) it flows forth into a large number of streams is, after
all, the water of a single spring : or, to the many branches and
countless leaves1 of a tree, which all spring from the same root. Let
these kinsmen divide off into as many as you please:'-' they are all
descended from a common ancestor. I and my relatives are just like
the hands, feet, ears, eyes, nose, mouth,:! etc., of our ancestor; (which)
once brought together, make but one individual.
Think now — Suppose a sore comes on my body, or perhaps I rick
1. Ts'ien (-f-) and uan (J|) are constantly used as above, before touns of similar
meaning.
2. Lit., a few tens, :i few hundreds of people.
.'!. Teng (3£) is used after? iiu enumeration of articles or facts, to express the
plural, and does not need to be translated. See Mirth's notes ou the Chinese
Documentary Style, p. LJ'J.
20
ft # S « A Ji ft & A T
^ ^ & fig H * ^ ^ S ± ^
^ ^t - 3K, K, jfii - w f&, as ^
ft ft '• ft X-" Mf^ ' A fll Mk 7 ±
*n ^ ffl T ^ 5] ^» go ^ ff £
&• $ ^ ft ;^'»£ £' *H 4U' £• fl
T,
A
SE
a
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in
iny-aukle, or sprain my leg, the entire person is ill at ease.1 If in your
intercourse with your kinsmen you get them into a scrape or take
advantage of them so that they are quite upset, is it possible that you
will feel happy (about it)? You ought to treat them as if they were
yourself. Just as (when) one part of a body aches, the whole aches ;
when one part itches, the whole is uncomfortable: when things are as
they should be,'-' the blood circulates freely to every part of the body.
Hence the Ancients said, "You need to teach the masses filial
reverence, brotherly love, harmony, love of kindred, endurance on
behalf of others, charitableness.3 You see they speak of filial rever
ence, then of brotherly love, and immediately after that use the word
" harmony." This no doubt is just because all the clan are descended
from the one ancestor ; and if people do not promote harmony
among kinsmen, they are undutiful and un brotherly.
Hindrances to I '//it;/.
'3. Seeing that people desire to be dutiful and friendly, what is
the reason that in many cases1 they camiot promote harmony among
^ J'f '$) or fiih shunny-k'ttai
frequently untranslatable : thry
1. L'lth tch .-7<< o ioii'j (^ $ $£ Jli) i'vh luio
3%. i&) " otlt' °f softs, uncomfortable.
2. Ts'ai-h<io (${| if) and f.--'ai'->7<j ($J j£)
express general satisfaction.
3. These are the Luh Using (^ -f^) or Six Courses «bf Conduct mentioned in the
L'luo Li(ft\
•i. To (£) frequently—'' the most part."
gt
2
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0
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& |K 31 ?fto. 4F A
73* *k |H> £S £2
O ?IV» ILL 3^ XT
> o .
IT ffif
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tr* M, &i
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ft
kinsmen? Either it is (that) one has money and is loth to help
others; or that he is poor and begs a loan of some one who will not
lend ; and so hates him. Either it is that one has an official position,
and presuming on his power and influence,1 hrowheats and takes
advantage of others ; or that he is without rank, and seeing another
raised to honour,2 envies him accordingly. One perhaps from
monetary considerations entirely ignores the ties of flesh and blood ;
or each follows his own inclinations and is indifferent to the welfare
of others ; or may be one listens to the idiotic talk of women and
children ; or is stirred up to strife by an outsider,3 with the result
that the whole family is cozened into discord. Thenceforward there is
constant altercation and unreasonable quarrelling; you bent on4
detecting my faults, and I (no less) bent on discovering yours; who
will acknowledge his own melons bitter ? 5 Your one occupation being
simply to wrangle about anything and everything, the result is that
day by day your natural affection grows cold, till positively you
become enemies, go to law and prosecute (each other) until you are
1. Note the position of the verb i. chant/ (•(£$• •££).
2. Lit., priory.
3. Stico (5£)=sign of the passive.
4. P'ien (tin) expresses the idea of a resolve to do something bad.
5. Lit., who will say whose melou is bitter ?
22
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4 A.
-fc
7
m m & w
A ffi — P
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all reduced to penury.1 Men of this class not only break the peace,
but also forget their common origin, and regarding their kinsmen of
the present day as (mere) passers-by treat them accordingly. How
can it be right to do so ?
Illustrations of Unity : how to promote it.
4. In the 'Pang Dynasty,2 there was one Chang Kong**, whose
entire clan was still undivided.3 In tho Southern T'ang Dynasty,4
at Kiang Ckeo there was a man named Ch'erig-pao, whose clan was a
large one, over 700 persons"' having a common supply of food.6
There were about/ one hundred dogs belonging to the family, all
fed iu the same enclosure : if a single dog were absent, none of the
others were willing to take their food. (So) you see that in the
family of Ch'eng-pao, because the people were on very good terms
with each other, all the dogs were influenced for good iu consequence !
Now, is it possible that men are inferior to dogs ?
If in these days you wish to live in harmony, just aim at reflecting
1. Lit., worked into a condition of clean bareness ; cp. English " cleaned out."
The reference is to the ruinous effects of litigation. Some write (^) for (rp).
2. A. D. 618-913.
.'J. This must not be supposed to imply that tho " iiino generations '' were all
alive; but thut all the living members of the clan were dwelling together iu the same
place.
4. A. D. 923-93G.
5. K'eo (p) *' mouth " stands for " a person ; " cp. English (: so many hand*."
6. Lit., '' same pot." This is obviously not meant to bo taken literally. Each
family would take their meal in their own homes : but not yet having fen -kin they
would have a common purse. »
7. Lit., one hundred, ten : a common colloquial expression for " a little ovi-i a
hundred."
23
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5: "©
if %u
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honour upon your ancestors,1 arid do not have divided interests.2
la all the courtesies of life, better that others should give me rather
shabby3 presents, while I treat them more generously ; better that
they should behave rudely to me, than that I should be discourteous
to them.
t Let the older members (of the clan) make it their one business4
to shew affection to their juniors : it is needless to (too) narrowly
discuss5 whether they are obedient or the reverse; and let its
younger members be solely concerned about paying due reverence
to their seniors, and not make invidious comparisons as to their
affection or indifference. Let each uniformly6 fulfil his own duty.
In a family there are superiors and inferiors; when each keeps his
own place, there is harmony. Is there a wedding?7 let all offer
congratulations : is there a funeral ? let all lend a helping hand.
In the case of those who have ample means,8 it is specially
1. Lit., look on ancestor's face. "Face" (usually lien 0) stands foi- "reputation,
character :" a person without face (jj[ ^f 0) is one insensible to sluiuie. '• To look
on another's face"="to act for his sake ; " cp. Ps. Ixxxiv. 9.
2. Lit., cherish a you and me heart.
3. Lit., better they give uie thinner, I give them thicker. Heo-poh (Jf[ J*|) are
opposites, and=" liberal, illiberal; generous, shabby; unselfish, selfish-," etc. Kill
($]) points to the custom of shewing respect by presents. Li-au (if@ Hi) must be
understood after ti/t ($J)-
4. Lit., only know.
5. Ki-kiao (ff ijg;) to reckon and couipare=" to think over, or about a wrong;
go into a matter." *
6. Lit., one flavour=in the same style.
7. II*i-*i Qg 3£)=any thing tliafc is a matter for congratulation. In some parts
hony ($0 " red " or peh ( {^) 'Vwhite " is prefixed when either a wedding or a funeral
(!) is spoken of. K'iny-ho Ojg 1=0 usually includes a present.
8. Lit., wealth, strength, abundant men ; for a similar idiom cp. II Kings xxiv. 1C,
24
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incumbent on them to erect public ancestral halls, that sacrifices
may be offered to those of their clan who have no descendants,1 so
that the "Orphan Spirits" may have something on which they may
depend : to establish schools for the instruction of those of their
clan who lack the wherewithal (io pay the school fees) so that the
rising generation may all obtain an education: to set apart free
land for the support of those kinsmen who are short of food and
clothing, so that (even) poor and weakly households may all have
sustenance: and to compile a clan register to link together (the
more) distant members of the clan, so that succeeding generations
may know their rank in the clan. Even ordinary persons, whose means
are limited, should still each fulfil the duties of his own position.
If all are friendly and courteous, one elderly person meeting
another will exhort him to be very affectionate to his children ; one
young man coming across another will urge him to honour his parents.
Do contemporaries meet? they will admonish each other to be loviuo
and agreeable. Thus you will each and all become dutiful sous and
ideal brothers. The rulers will all say, "It is a well behaved
1. According i(> Chinese ideas, one of the greatest calamities that can befall a
man is to luivo no nnlr issue. If he have no sou to sacrifice for him after death it is
supposed to largely affect his wclfuiv in the next worlcj. There is a feast to " Orphan
Spirit*" (/.-// //HP// if! pit fll fiU ffii)«>n the ]:>th of the 7th moon.
*• Jt - ffc *
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district, they are folk who accumulate virtue."1 (Now) would not
this be an excellent thing ?
Punishment of Refractory Clansmen,
5. But if on account of some petty jealousy you break the
peace, and give yourselves up to wrangling and doing one another
harm, losing sight of right principles, the law of the land will
certainly punish you. Take notice of what is said in the Penal Code
of the Great Pure (Dynasty) : —
" Whoever abuses his elder brother or elder sister, is beaten
one hundred heavy blows : whoever curses his uncle, receives double."
" Younger brothers or sisters who strike elder brothers or
sisters, are beaten ninety heavy blows, and are banished for two
and a half years; if they injure them (by the blow), they are beaten
one hundred heavy blows and banished for three years ; if death
ensue, they are beheaded. A nephew who strikes his uncle or aunt,
or a grandchild who strikes either of his grandparents on the
mother's side, in either case receives double the punishment (one
hundred and eighty blows) ; if they seize an edged weapon and pursue
with intent to kill, they are banished to penal servitude in distant
garrisons as the law directs ; if they commit wilful murder, they are
done to death by slow degrees."
" Whoever strikes a relative of the same clan, or a connection by
1. This is part of a saying which runs as follows ; tsih shun chl kia pih iu ii k'in</
(fa i& £.%£>& ^ $fc JfD " the,/amily where goodness nronmnlates, is bound to have
an extra share of happiness,"
2
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marriage, for whom three months' mourning should he worn,1 is
hcaten one hundred heavy blows; if he strike one for whom five
months' mourning should he worn, he is beaten sixty heavy blows
and banished for a year; if he strike one for whom mourning should
be worn nine months, he is beaten seventy heavy blows, and banished
for a year and a half. If he seriously wound any of the foregoing, in
every case double the punishment assigned to each offence ; whoever
by fighting (with them) causes a dangerous illness, is strangled; if
death ensue, he is beheaded/'
"Wives who strike their husbands, are beaten one hundred heavy
blows ; it' they inflict a severe wound, they are punished as much again
as for (merely) bruising them ; if a dangerous illness follow, they are
strangled : concubines who strike their husband or the principal wife,
also receive double the foregoing punishment (two hundred blows).3'
•' Whoever occasions the death of a senior- relative for whom
one year's mourning is worn, is strangled. If he be killed and the
younger members of the family privately arrange to hush the matter
up (they are) beaten eighty heavy blows, and banished for two years. '
1. Tin1 mourning worn for one's owu brothers, sisters, IMC. ; is culled /</-/•<)/,</
.I'ult (~X $] Jjg); for uncles, aunts, etc. ; .tin,,. fan,;/ fuh (/f»9^|K); for more distant
relatives s'i-ma fuh (jjgj. 1$ flg). It is supposed co be \\orn for I lie time mentioned
in the translation ; but as a matter of fact, the custom has dropped out of use.
"2. Ki-ts'in (i$ $j,) is a general designation of such senior relatives as are included
in the five grades of mourning, u fuh ( j jjg) : the mourning woru for them is called
/•</" h 0$ )](x). The correct character is i (^) but, the* me in the text is more com.
inouly used.
27
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" Whoever brings a charoo against a near senior relative, even
though it bo substantiated, is beaten one hundred heavy blows ;
against a ta-kon<j, ninety; against a xido-konr/, eighty; against a n'i-ut/i,
se\enty ; if the charge be false, inliict four times the punishment."1
Concluding licunir/^.
G. Observe, no sooner do you act contrary to the law of Heaven,
than you break the law of the land. How much better to persuade
one another to conform to your forefathers' wishes ! Do not say, " We
are separate families,"' just regard one another as blood relativ<
the whole family must be knit together just like a single body ; and
forthwith the whole empire will be united like a single family.
Truly, this is " .(Joodwill bringing about good luck." Every man will
be in thriving circumstances, every family prospering in business: the
whole empire will be "a perfect paradise.3' Will you not all encourage
OIK another (to bring this about)?
1. i.e., ridel Llirico na uuicli l<> the I'm ri">;n^.
2. Tin /s'l/i (($5 f!f) :ire ;ill tlmdr \vliu ;irr at ililTcrcuL rumuvcSi Imt still inoui neil
'or in the »/.'A(fn.JJfel).
m 4 ffi » «t' it * ^° -s jp
H # * ffi". W 8& «B «
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CHAPTER III.
•• I'dciji/ Ikv Local Communities in order to put an nut
to Litigation."
<>/ a District Community.
1. The uioaniiio of tlio Emperor: (he) says: —
From time immemorial there have been1 district, communities."
"Why called communities ? "Well, for example, the near and distant
neighbour-; in every village and hamlet are the inhabitants of such vil
lage or hamlet. Their fields adjoin, their houses touch, they meet as
they go in and out, they hear each others' fowls and dogs, they inter
marry, they render mutual aid in case of fire, flood, or robbery — which
of them do you suppose3 is not very intimate with (his neighbour) ?
Causes of Strife among its Members.
~. But day by day the people of each village and hamlet steadily
increase in numbers. (And now) constantly for some trifle one and
smother will disturb the peace. Perhaps they quarrel on account of
1. 7'si'i! OJ'Jt) merely completes the force of <sW/ ({^).
2. Iti ancient times, a tm></ (•!$) was a village of 500 house.-; a lixi«n<i
,
3. K'an, (f() HIM! l.«ii ni i'a/i (fa f/"p §-) ofocn=-," looked at from your point of
view ; in your estimation ; ' etc.
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Uie children carrying tales: or through the fowls or dogs, there is an
occasion of annoyance; or because of a thoughtless word while they
are taking tea or wine together ; or it may be they take umbrage and
become enemies because of a loan refused ; or quarrel and fight over an
unpaid debt; or possibly ill-will is occasioned by not fully notifying
everyone when building a house or buying land — all sorts of things,
not at all easy to set forth in detail. To put the matter in a few
words,1 if you were willing to give way a little, and to concede a point
or two to other?,2 in a very few days all would be peaceably settled.
But, alas ! you cannot curb the least rising of anger but must
curse each other, fight, listen to others who incite to contention, and
either go to law or beat some one to death. At the same time, you do
not consider, " If I may abuse others, may not others abuse me ? if I
may strike others, may not others strike me ? if I wish to take undue
advantage, may not others do the same ? if we go to law and others
waste their money, do not I waste mine ? if I kill' a member of
1. Tsonij-chi (I& ;£)=tec»j9 r'i ien ch'i (jjjjg, ]fjj |f ;£) " to say all that is to be said,"
2. Lit., retire a step, yield another one or two sentences.
30
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another family, I must atone with my own life ; if (others) kill a
member of my family (I) also (shall) be in the indictment." When it
comes to being out of pocket and out of temper, if you lose you will
feel yourself disgraced ; while if you gain the day people will all look
upon you coldly.1 Bear in mind, if there is mutual hatred and dislike
among people living in the same hamlet, lifelong enmities are
contracted, which are handed down to your descendants, and even
then cannot be settled. Is not this for you to sow a future pregnant •
with evil possibilities?
I loir lo a roid Strife.
3. So then, among the inhabitants of this our hamlet, though
some are more and some less intimate ; some mere marriage con
nections," brought from all quarters, while others are friends constant
ly together, yet to sum the matter up, treat them all kindly, and in
all things, important or trivial, be ready to give way: whenever4 you
1. Lit , look upon (with) a cold eye, cp. " give him the cckl shoulder."
'2. Lit., sow misfortune's womb.
;$. TVtn-te'th ($i Jf£) is more inclusive than ts'uh ren (Jj^ A) for it embraces;
nifirriago relations of every degree just as in English " family connections " ismon-
comprehensive than ''relatives." In this context, la la eh'cs </>'" tlh (£./r
flt]) — lit., dragged (in) — refers to those who have been brought into the circle of
tx'ih by marriage. 0 ($£)— n.wf*n ; tit> being omitted as'iisual before c/ic'.
4. Lit., early, late.
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meet be respectful. At any coming of age1 or marriage, or funeral
ceremony, conform to etiquette. If there be calamity, by all means
render assistance; if sickness, by all means call and ask after (the
patient) ; if there be litigation, exert yourself to the utmost to bring
about a reconciliation, and do not help on (the quarrel) by tale bearing:
if there be a robbery or a fire,a combine to give assistance : do not
take pleasure in calamity. You must not let your cattle3 trample on
other peoples' (crops), nor let your lads behave rudely. Do not
undervalue your life, and scheme4 — by committing suicide — t-o
incriminate (another); nor sell your patrimony and go amusing
yourselves with gambling.
Duties toward Fellow Villagers.
4. (Take for instance) the case5 of a poor villager. I ought to
assist him, and if I give him a loan, must not take more than 30 per
cent, interest : ° (or in) a debt of many years standing that cannot be
1. Capping was an aucicut ceremony observed when boys came of age: it lias
now fallen into disuse. Sacrifice is offered both to parents as well as to ancestors :
that offered before the body of a parent is taken out of the house, is spoken of as
hsien mao hsiieh (fft ^ jfQ.) offer hnir and blood.
2. Lit., fire, candle.
3. The " six animals " are horses, cows, sheep, fowls, dogs and pigs.
4. e.<j. — If A quarrel with B aud_ commit suicide in consequence, B is held
accountable for his death.
5. Lit., to see, perceive : klen ( f|J is vised in the sense given above, to introduce
a new subject ; seo the following flections. Notice that hsiang-tany ($jjfl $£) is used
for a member of the community as well as for the community itself.
6. Lit., three per cent, »3ckoned per month in accordance with the invariable
custom.
32
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repaid, the tiling to do is to let him off on generous terms, and not
exact compound interest, or exceed the current rate : (nor)
presuming on my being well-to-do fleece another man who happens
to be poor.
(Or) take the case of a resident without a literary title, (my
duty is) to reflect thus : — "When I became a B. A.,1 or took my
higher degrees — no sooner had the announcement2 come, than the
whole community came and offered their congratulations. How
came this about ? It was simply because they expected me to look
after them and render them assistance. But if I presume on the
influence (my literary status gives me) to despise8 the people of the
place, they will not consider it an honour4 to own a man of mark.
Hence I must not rely on my having a degree to oppress this6 man
that has none."
In the case of a simple minded or easy going neighbour, you
must treat him fairly with the strictest impartiality. If because he
happens to have good land or houses, you set your wits0 to work to
1. Siu-ts'ai
cultivated talent " is the lowest literary degree ; aiid is
2. Colloquially" called pao tan ($j[ J?t) aud Bent out by the pao fang
Announcement Office.
3. Lit,, flesh aud fish, i.e., treat them as mere food.
4. The district that produces a tsin-si ($£ ±) is considered peculiarly fortunate.
5. Lit., that. •
(5. Lit., devise a hundred plane.
33
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swindle him, and when the time comes to conclude the bargain (in
purchasing them from him) either abate the price, or use inferior
silver, determined to gain undue advantage ; or lend to (such a)
man, either money or grain on compound interest, rolling1 into my
coffers the proceeds of his houses and lands — the community gnash
their teeth at men of this class: nor does Providence permit (such
conduct). How many families have been2 enriched (by it)? Hence
you must on no account employ your despicable cleverness and petty
cunning to take advantage of simpletons, nor trust to your own
power of intimidation to insult the weak. .
As regards the wealthy resident, if at some time or other you
have borrowed something of his to help you iu an emergency, (it is
only) right and proper to return it promptly at the appointed time ;
whatever you do, you must not for an instant act against your
conscience, and covertly think how (you may) cheat the man out of
his capital.3
In the case of an ill-disposed neighbour, you must most carefully
be on your guard against him, treat him with courtesy/ (and) in all
1. Kuen ($g)=rolling ; cheh (ff ) to break up (his property).
2. Ts'eng (-f^) " already " aigu of past tense ; Iden ( gj sign of passive.
3. Lit., root money, i.e., that from which other is producer!,
34
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sincerity, (seek to) influence him for good. You should give way to
him in all things, be (very) patient with him. It' there should be a
slight misunderstanding,1 approach him cautiously8 and with fair
words persuade him to clear it up : and exert yourself to get him to
arrange the difficulty. '
Consideration^ in Fa four <>f Forbearance-
6. In conclusion, even if, in your dealings with your neighbours,
a little advantage — in grain, or money — (accrue to them), still it
counts as secret8 merit on your part : do not because other folk fail
to requite you, bear a grudge against them in consequence. And it'
anyone has shewn a lack of courtesy to you, just excuse him, and
not be as undiscerning1 as he. Or suppose a person, destitute of
common sense, treats you rudely or insults you, be content with
bringing reason to bear on him, and in no wise lay it to heart.
At the present time those who are fond of making trouble
frequently say, " If I yield on this occasion the whole countryside
will come and take advantage of me; I should5 not be acting as
1. Lit., a word or half a sentence not agree opinion place.
•_'. Lit., from the side.
3. i.e., merit unseen by uian but noted by the gods, and to be rewarded hereafter.
•I. Kien-shili ( g. jfa) "to see and know "=experience, or the wisdom and sense
derived from it. '
5. Lit., how can 1.
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a man of mettle : hence if I am treated rather badly1 by a villager
I at once go and rate him." But such people forget that the
Ancients rightly said, " He who cati swallaw an affront, is the true
man;" and again, "If when another hates me I do not hate him,
enmity will cease at once." But simply because you are unwilling
to come off second best, on the spur of the moment you contend
together ; rowing and storming at each other, wrangling, jangling —
hating each other — till there ensues either loss of life or some other
serious difficulty. When (matters have come to) this pass there will
be no getting out of it (much as you) wish to, but you will have a
bad time of it indeed; as it is said, "For the less you lose thu
greater." What if another is quarrelsome ? you simply concern
yourself with keeping the peace — one foolish, the other wise. If he
sees you ai*e long-suffering he will come to a better mind ; if he
still is insensible to shame, he is no man — what difference is there
between him and the brute creation ? Consider a little — if you
being a man, reason with a brute, are you not placing "yourself on a
par with him ?
1. Note that the word whroh really applies to the object precedes the verb; cp.
shao wny ki-ko ta'ivn (^ $ $£ O ||) leas use a few cash=-use a little leas mouey.
36
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In everything you must just be a little more patient and not
lay peoples' faults to heart. Always be ready to pocket an affront,
and nobody will say you are simple, but all will love you, honour
you and praise you : the rulers noticing how well you behave will
also commend you. Is not this position in which you suffer loss,
the position in which you really gain advantage ? Hence the
Ancients in changing their residences, did not seek for good houses
but only for good neighbours; and that for the simple reason that
one is always dependent on one's near and distant neighbours, who
live in the same hamlet.
How to promote Harmony.
6. It' people would regard all connected T with the community
as making one corporate body — if there were advantages all would
enjoy them ; if adversities, all share them : this would be (true)
union among the people.
If soldiers at the stated times for drilling, drill together; and
when they go to guard a military outpost, help each other to keep
watch : this is concord in the ranks. The military hazard their
lives in protecting the people ; the people pay taxes to support the
military; and this is harmony between soldiers and civilians.
1. Some such word as "people" must be supplied after tih (fltj) or it must be
looked on as = a noun.
37
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(If) from this time onward with mutual affection in the
interchange of courtesies, none fight, rior go to law, there will be no
room for such things as enmity, loss of time and waste of money,
culminating in families broken up, beggared, and drifting away to
strange places.1
Although these remarks are addressed to the soldiers and
civilians, we still wish you country squires, men of rank, elders well
up in years, graduates in letters, and leading men in the community,
lirst of all to set an example of concord : then '2 you will be able to
educate the masses.
Punishment of the Contentious.
7. You soldiers and civilians bethink yourselves — you have
each your own circle of neighbours — have you been 3 peaceful ?
If not, the law of the land will not let you off lightly. Glance a
moment at the enactments in our Penal Code : —
" Let the residents in each community rank according to their
ages; and whoever transgresses this order shall receive fifty light
blows."
1. Note how the various items in this long lisf depend on tih (($). A fuller and
more colloquial construction would need tih si" (fi{] 2ff) after each item, e.y.. v, lian kony
fit tih HI ; etc.
2. Hao (jf) "in order thc^, so that.''
3. Ko-ts'eng ("SJ ^^past tense.
38
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"Whoever curses another shall receive twenty light blows;
those who curse one another shall receive twenty each."
" Whoever strikes another (so as to cause) spitting up of blood,
shall receive eighty heavy blows, and be banished for two years."
"Whoever pulls out another's hair in great or small quantities,
or breaks his finger, shall receive sixty heavy blows, and be banished
for one year : if he break his ribs or deprive him of the sight of one
eye, or wound him with an edged instrument, lie shall receive
eighty blows and be banished for two years : if he break a limb or
destroy the sight, he shall receive one hundred heavy blows and be
banished for three years."
"In case of a scrimmage resulting in death, the man who deals
the fatal blow shall be strangled: the prime mover shall receive
one hundred heavy blows and be transported 1,000 miles." l
" Whoever effects a double mortgage or sale of land, shall be
treated as a robber : the price obtained shall bo reckoned as
plunder, and the property shall revert to the original mortgagee or
purchaser."
(Seeing that) the foregoing laws are so severe, are not you
soldiers and civilians who promote discord among your neighbours
afraid ?
Mischief Makers and their Punishment.
S. To sum up, no good people disturb tho peace of (their)
neighbours. But among the villagers there are troublesome busy-
1. The punishment of liu (jjft^being transported to a distance away from
friends; but the offender is allowed to live in his own honse under police surveillance.
39
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bodies continually neglecting their own business, in order to study
the role of a polished villian. (They) associate with some of the
underlings at the law courts, and learn -how to draw up an
indictment (containing) some ambiguous phrases — how to make
use of a few expressions that will hoodwink and blind the mind.
Wishing to do the community out of money and wine for their own
use, at every turn they beguile and excite others to wrangle over the
least thing, adding the remark, " Lose money but not reputation."
They stir up strife in all sorts of ways, perhaps by perfecting some
artful device to set people at variance, or else acting contrary to
all reason and right, scare them (into giving money) ; or under the
outward semblance of friendliness lead them astray; or make a
pretence of acting for the public good, while secretly furthering
their own interests.1 People of this class rejoice at calamity and
misfortune. They provoke you to go to law and are simply desirous
that you should be at loggerheads. But (they are) among those2
whom, in the end, the law of the land will punish and divine justice
disallow. When they have filled up the measure of their iniquities,
as a matter of course they will have their appropriate reward.
1. Pa-c/i'i' (ffi f$) = using undue influence with officials, so as to manipulate
matters to one's own advantage.
2. Tsai so (^ ffi) tsai among, so those which.
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Simply look and see for yourselves — which of the blacklegs of
(your particular) locality has come to a good end ? l
Season* for Contentment.
9. All the people of a place constantly dwelling together at
home are scarcely aware of their own advantages. Some fine
rooming they travel abroad, and while a few hundred or a few
thousand miles away from home h'ear a man who has their native
accent. Even if it be someone they have noD known before, they
must have a little chat. But should they meet a neighbour they
know, they are extraordinarily cordial, just as though they had
met one of their own relatives. How is it then, that living in the
same hamlet you nevertheless become estranged? If folk would
always maintain these amiable feelings, as a result manners would
be more kindly : their children and grandchildren would be more
willing to be dutiful and submissive, kinsmen more willing to be at
peace. Indeed all your descendants would be (so) mutually helpful
(as to) bring about the Golden Age! The Emperor and you his
people would all be happy indeed ! *
1. SAu-j ({$) eud of a twig : taia shoo also includes tiie idea of one 6 descvuduuta-
41
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CHAPTER IV.
"Attach Importance to Farming and Mulberry Culture, that
there may he sufficient Food and Clothing."
Importance of Husbandry.
\. His Majesty's meaning : (ho") says : —
The basis of the peoples' support consists in the two items —
food and clothing. The human race toil the livelong day, just for
bread to eat and raiment to wear ; but without considering J the way
in which these things reach us. But for sowing, whence would there
be food to eat? but for silkworm culture whence should we have
clothes to wear ? True, there are scholars and farmers, artizans
and tradesmen,2 each has his different occupation ; but after all,
the supply of these necessaries solely depends on husbandmen
and silkworm cultivators. Are not farming and mulberry culture
obviously matters of the first importance ?
Sure Reward of Industry.
2. If every man in the Empire set about 3 cultivating his own
1. Chnli (4lf)=sign of participle.
2. ,S'i' nonff Long shany (j; Jfjj£ ^C T.M) 's n general term for all classes of society.
3. Note use of k'n (•=£) fc'/i ghony "to go and cultivate." 'Isiu (jjjft) shews where
the principal clause begins.
42
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land, everyone growing what they eat — in all the laud not a soul
would suffer hunger. If there were one who did not till his field, then
just that one would go hungry. And if every woman in the Empire
began rearing her own silkworms, everyone weaving what they
wore — in all the land no one would feel the cold. If there were
one who did not rear them, that one alone would suffer from the cold.
Observe that the Emperors of old all regarded farming (in both
its branches) as a matter of the utmost importance. In spring time
the Emperor went ploughing in person ; i our Lady the Empress
herself set to work rearing silkworms. So you see, the (very)
individuals who were the most respected and opulent, for all that,
were not afraid of labour, but themselves took up these kinds of
occupations. There can be no question that it was to set the
Empire an example that the people might copy.2 Is it possible
for all this that you people are loth to set about it in earnest ?
1. Ts'in (Id) is an emphatic form of tsi-ki (g g,) or tsi-kia (g ||£).
2. Lit., in the interests of the Empire to set a^good example, to cause their
subjects to be able by copying to carry it out.
43
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Industry and Indolence.
3. Give the subject a moment's thought. Food and clothing1
in the first instance, are the produce of the land. One must sow
in the spring, hoe in the summer,2 reap in the autumn, — a little
labour, a little exertion, the best part of a year's hard work
before3 we obtain these basins of rice to eat, these articles of
clothing to wear.
Hence the diligent thrive and are prosperous through the
cultivation of their fields, mulberries, and silkworms4 — their produce
returns increase yearly. Grain ? it is stowed away in large binsful ;
silks? they are stored away in bundles: (they have) more than
they can eat, more than they can wear.
But if a person is not diligent, neither on the one hand5
can he support his parents, nor on the other hand his wife and
children : this is a moral certaintv.
1. Note the use of chce-lco (g f@
passage, and to the fact that i-slrih
It calls attention to the chief subject of the
^) is a single noun, for which we have no
English equivalent : see above, ctue nong-san .... ih-kien.s'i.
2. Lit., a little blood, a little sweat ; cp. Genesis iii. 19.
3. Ts'ai (^|) marks the result of the toil.
4. Lit., field-land cultivated— thrivingly, mulberry trees silkworms reared _
prosperously.
5. Shang.pien (± j^) &udhsia-pie>i (~f j£) point out the man's relation to hia
parents arid family.
44
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Centres of Cultivation.
4. Bub the soil of the south differs from that of the north :
the one is high and arid, the other l is low-lying and swampy.
The former should be cultivated with different varieties of millet : *
the latter with different varieties of rice. It is still farming, though
the yield is different.
Coming to the cultivation of the mulberry and the silkworm,
the only places they are found are the few provinces of Kiangnan?
Chchkiang, S'ich'uan and Hukuang.^ Outside of these few places
they are not to be found — in such provinces5 as Pehehlh,6 Shan-
to»g, Honan, Sliensi, and Shansi.'
Now, although the cotton goods, woven with the hemp
1. "Some" and "other" are expressed by the repetition of I'M- tih (^f fit]).
2. Shu (gj|) and isih (if§) are different varieties of panicled millet : ken'j ($£) and
tan (ifQ) are two varieties of rice.
3. Also called Liang Kiang (p$ ft). This includes the provinces of Kiany-su
(ft SS) An-hnei (T£ ff£) and Kimig-si (•*£ fflj)- Each has a governor, Fu-t'ai (fa •£?)
who is associated with a Governor-General, Chi-t'ai ({jjlj -£j) having his residence at
Nanking.
4. Also called Liang Hu (pfj }$J). It includes the provinces of Hu-peh (Jjfl ^)
and Hu-nan (%ft ^) the provinces north and south of the 'J'«ii'j-tin<j Lake (JfpJ ^ ffl\).
The Governor- General resides at Wuchang.
5. Lit., like.
6. i.e., the province of Chih-li ({ft |fc).
7. Koh (&) which usually—1' every,'1 is commonly used with siang (ffc) and =
a sign of the plural after an enumeration of several adjectives or nouns; ?.</., sianj
i-fah mao-ts'i, /isini, uah, koh kien (^ 55t M CS ~F" $£ U & it) "such things as
clothing, hats, shoes and stockings." The word that follows it varies with the words
that precede it, and may be a N. A. or a noun.
45
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and cotton you have cultivated, are not equal to silks, after all
they are (materials for) clothing. Hence all is included in the
phrase " mulberry culture."
Cautions against abandoning Husbandry.
5. Would that the people would put all their heart and
strength into farming and mulberry culture ! On no account be
lazy — diligent at first, and remiss afterwards. Neither because
one season there happens to be a scanty harvest, at once abandon
lightly your fields and gardens.1 Nor, seeing other folk engaged
iu trade, able to plan and make a good deal of money, eye them
enviously and change your original occupation, with a view to
follow in their wake; unaware that agriculturists the world over are
styled the ' Source of Power ' ; while tradesmen are spoken of as
'Accessories.'2 The calling of artisans, though respectable, after
all is not the "Fundamental Occupation." It is agriculturists alone
that obtain ten thousand fold return.3 Besides, the grain obtained
during the year by laborious toil, converted into money — after
1. i.e., do not give up farming.
2. Pen (2JS) and moh (^) are opposites — "beginning and end ;" "important and
unimportant," etc. (
3. Lit., one grain falls to the ground, 10,000 grains come home.
46
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deducting taxe? — is enough for incidental expenses ; although
what is put by, all told, is certainly not much ; still laying up
year by year, affluence will naturally ensue. What you lay by
(as the result of) hard toil you also enjoy in security. Besides,
your children and grandchildren seeing from childhood how hard
you labour, will all know the difficulty of making money, and will
never ruin the family by profligacy. This is an enduring source
of stability.
Now if you admire those skulking loafing fellows, who swagger
and give themselves airs — swindling on all hands1 — and wish to
eat and dress as sumptuously as they do, and say " Why do we en
gage in such laborious occupations?" you must, know that fellows
of this sort, if they have a bad run of luck cannot support them
selves by manual labour.2 The only road open to them is to beg or
to steal. In the end they break the law, are manacled, have to carry
1. Lit., east swindle, vrcst cheat.
2. Lit., shoulders cannot carry, hands cannot lift. •
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the wooden collar1 aud pass their time in prison ; — this is their
finale.2 Consider now, what advantage have these fellows (over
you). Hence persons must on no account abandon the " Funda
mental Occupation."
Relations of Husbandry to Government.
6. Now as to you soldiers in the army who can neither sow
the fields nor rear silkworms ; can it be that on that account you
must go without food and clothing ? Consider — \vhere does all
the money and rations come from which are served out to you
monthly and quarterly? Apart from the silver and grain paid by
farmers (for taxes) what would you have for military supplies? apart
from those who raise silkworms and weave cloth, what would you
wear? When you think of this aspect of the case, should you *uot
exert yourselves to protect them ?
As regards local, civil, and military officials, they should exhort
the people to attend to -farming If any government service be
required (of them) you should wait till farming operations are over,
aud then issue the summons. Do not interfere with their work.
1. The "wooden collar" is a large wooden frame locked rouud the neck of a
criminal : it generally has a utatement of his crime written on it.
2. Lit., fruit bearing.
48
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Reprove the idle in every case : reward the diligent. Bid all cultivate
the ground without fail. Let there not be a plot of ground untilled,
a single person unoccupied. Let the men plough, the women weave;
all earning their own livelihood. Even spare plots on the hills and
the low-lying ground must all be brought under cultivation, (that)
fowls, dogs and pigs may be reared and multiply. The people will
thus enjoy uninterrupted prosperity.
Exhortations to Economy and Simplicity of Liviny.
7. Now (while) it's true1 that it is your duly to be diligent,
at the same time you must also be economical in your expenditure.
The seasons are uncertain, flood and drought are matters of constant
occurrence. But if you are extravagant in your expenditure during
prosperous seasous,2 how will you live when there happens to be a
year of drought ? (If people) come to attach undue weight to gold,
gems, and valuables, and if their one de-light is :o wear silks, satins,
gauzes, and jewellery,3 while they look with disdain on grain and all
1. Ku (UU)— assuredly, what is manifestly the casu.
2. Tung (*ff) used iu speaking of time— "at, iu." It may be followed immediately
by shi (B$) or a similar word relating to time ; or may, us in the present instance, have
a sentence placed between it and such word : tan<j-shi-txieh, at the time, wheu.
3. CA'a kin tai in (ffi $> *$ gj) " sticking in silver and carrying gold," referring
to hairpins and earrings. Pah ch'ih fs'ien (^ fit £$), a^ expression of contempt applied
tu puraoiiB ab well as things,
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(sorts of) plain clothing — all such pride and extravagance ruins the
family: imitate it on no account.
Fn the good old days all the elderly people wore silk and feasted
on Mesh, and not one of the young and hearty suffered from cold and
hunger. They all dwelt in peace and prosperity, and sought after1
the doctrines of propriety, equity, modesty, and" a sense of shame.
This was absolutely from no other reason than that they simply-
attached great importance- to husbandry; hence (they were) able
to have such an abundance of food and clothing-
O
Our Sacred Ancestor the Benevolent Emperor filled with loving
concern for you his subjects, had a volume engraved, (called) " Plant
ing and Weaving (illustrated by) Woodcuts," in which he sketched in
detail the joys and sorrows of fanners and weavers. This beyond all
question, was to urge you to devote your energies to that which is
fundamental. Will you not all reflect, and in deed and in truth
attach importance to husbandry?
1. Kiany-kln (ff» '^) sometimes^the result of being careful or particular, e.y., a
man is kiang-kiu about liis house, and bis bouse is kiang-kiu in consequence. In the
south it is also npplied to anything that calls fori.h admiration.
2. T-iici (£\ ^) may be na^d ns a verb—" to regard, consider as ;" or it may be
separated i. introducing the subject of the verb up.i to make, consider ; uei1 to consider.
i2 introducing object, nonff-san* husba
to husbandry,"
husbandry, chonff* important ; -'to attach importance
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CHAPTER V.
>?/ Economy, as a Means to the Cartful Use
of Property ."
Need of providing for Emergencies.
1. The meaning of the Emperor (he) says: —
In matters of eating, dress, and social intercourse, there is never
a day when people have no expenses. And since there must be
outlay, one can never dispense with money. But there is both
unforeseen as well as the usual daily expenditure.
For instance, how many articles of clothing worn in a year, the
provision for morning and evening meals — this is a regular order of
things, and may be calculated for. But when you come to such
things as the birth of children, marriage of sous and daughters,
sic-kness, death and burial, these are things that must fall to the
lot of all, but are not capable of a fixed estimate. Nu\v if you do
not constantly put by a little of your spare cash, when such things
happen, with what will you meet them ? The proverb well says,
51
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"In the day you have (money) think of the time you will be without
it; and not when you are hard up call to mind the time when you
were in funds." This saying bids people to think when they are
well off, of the days when they will be short of money ; and not to
think of these well-to-do times after they are penniless; saying,
"If I 'had known beforehand that I should suffer now, I would
at all costs have put by a little money for present use; now ahis,
I know it too late"! Sayings of this sort still serve to wake
people up.
The Improvident rebuked by Ancient Example.
2. But there is a certain class of fellows who are always saying,
"If we have wine to-day we will get drunk to-day, we'll bear
to-morrow's sorrow when to-morrow comes ! " Those who are
gluttonous and dressy, hearing these sentiments expressed, become all
the more self-indulgent and extravagant. This matter of extravagance
relates not merely to gambling and licentiousness, but also to unlimited
expenditure in daily eating and dressing. But it must be borne in
mind that the Ancients rwere above fifty years old before they wore
silks, ovt-^ seventy before they ate meat. It is obvious from this,
52
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that young men should not dress in silks and cat flesh without
sufficient reason. The olden Emperors would not unnecessarily kill
an ox, the high officials a sheep, the lower officials a pig or a dog,
so it is evident that ordinary people lived in a most temperate and
abstemious fashion.
Another point. Everyone has a limited share of good fortune ;
if one enjoy himself too much, he discounts his own happiness,1 and
when old age comes upon him he certainly has not a very bright
prospect before him. Hence we speak of " Setting Store by Economy."
Why do we need to be economical ? Wealth is like water. Economy
may be compared to water gathered together in a pond : if you do not
keep some in, but give your sole attention to letting it out,2 it will be
dry in no time. If you are not economical with wealth but make
it your one business to get rid of it, it will be used up in no time.
It will be too late to regret when it is all gone.
1. Chek-fuh ($f jig) to break or cut short happiness. Each person has a definite
port-ion of happiness allotted to him, and he must be careful how he uses it. To dress
a child too extravagantly, or to live in a manner not in keeping with his social
position, is to " discount his happiness." Chefi is alao a\»plied to the purchase of goods,
as pah cheh (yV $f ) ^0 per cent. etc.
2. Ttiang (Iff )=*» (»)•
53
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'•Us of Extravagance.
3 Think, the practices of antiquity were nothing more than (the
observance of) the two things1 — Diligence and Economy. Now you
cannot make money if you are slothful. But if you do not imike
money it is you alone that suffer, you do not drag others down ; the
damage is comparatively slight : while if you are improvident and
squander at will, even the wealth acquired by ten persons, or the
savings of a year, would be insufficient for one like you to wantonly
waste in a single day. How serious an evil is this !
Extravagance Illustrated.
4. Think a little : soldiers have their regular pay in money and
food.2 But because they have no idea how to economise, and wish to
dress well and to eat well, the result is that in the course of one
month the pay of several is squandered. Then it comes to borrowing
vin all directions : they are willing to pay seven or eight per cent,
interest a month. They only have an eye to present enjoyment, and
1. Lit., words ; /.si' (?£.) often stands for the thins? it represents. In speaking of a
number of things, it is usual tJ specify the number after they are enumerated.
2. Ch'ih Hang (Pjg $|) is a common expression ='* to be a soldier."
54
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ni-e heedless about compound interest, till the ewe becomes bigger than
the dam.1 They nro involved deeper in debt every day, till when
they draw their pay. wiping off debts is out of the question,- let alone
putting by a little:! for the purchase of food and clothing.
As to you people, when you happen to have an abundant
harvest — the grain rotting in the barns — you should put by as much
(money) as possible. But, forsooth, (what with) your fondness for
feasting.1 theatricals,5 building temples, rival processions.'1 (adding
beyond measure to your expenditure) striving to out-do each other,
wasting your money so improvidently, no wonder you all come to
want.7 Just think, in good years, if you still have a deficit, won't
you be much worse off in bad ones ?
1. i',"., the interest becomes more than the principal.
'_'. Note the idiom: "repay debt also cannot repay, where still save" etc., »>.. it-
is impossible either to pay their debts or to save.
3. Ih Un-nij u ts'ien (— f$ ]J£ 12)--" half a tael or a tael," not a tuel and a half;
which would be either ih llnn'ju; or, ih li/n;/ u ts'ien in-t*'i (— pjij ^J_ £3 $J •:f-) cp.
t'a ih-t'ien chunn ih.iiao pah.peh ({^ — ^ |% ~~ rfi A H) " ne made eight hundred or
a thousand cash a day."
4. 7's !n<i-txiu ($} i$)—t&*ini/.k'th (!$'{}) to invite guests; the name for a feast is
t*iu.*ih (}jS fl|5)
5. Theatrical performances are, in the country, nearly always given in honour of
the gods, or :>s t.lruik offerings for good harvests, etc. Ch'eo .then tih h*i (g$ i|| tf] ji%).
6. Lit., to welcome the gods contesting processions. A good deal of rivalry exists
between tho inhabitants of different places, as to which place shall get up the most
imposing (from a Chinese po'nb of view) idolatrous procession.
7. I/it., arrive at an empty place.
55
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lu the case of x this class of soldiers, the government has never 2
deducted a fraction3 of their pay, and yet they are in straits. lu the
case of this class of people, Fate never intended them to he without
food and clothing, and yet they are in difficulties. Both (suffer)
hecause of improvidence.
Course of the Prodigal.
5. Again, there is a class of people whose grandfathers had to
toil and labour, making shift with the barest necessaries of life,
hoarding in a regular skin-flint fashion,4 before they made a fortune.
Their children and grandchildren having no sense, squander it at
pleasure. If they see this one wears silk, they must wear satin ;
if that one rides horseback, they must ride in a chair. Their chief
concern5 is how to keep up appearances, bragging everywhere. They
can't stand being behind others in the least trifle. They are always
suying they are afraid of ridicule : their one concern is how to oui-do
others in their expenditure. Day by day it is the same story, this
' fear ridicule' and 'must keep up appearances' ; (till) they run through
the money left them by their grandfathers.
1. Lit., like.
2. Ho-ch'aitg (fnj *?) " who tasted ? " i.e., uo oue has, it has never been. Ch'antj ("££)
before another verb puts it in the past tense. The interrogative form ho-ch'ang,
demands an answer in the negative.
3. Lit., the hundredth or thousandth part; a laughable statement in view of the
systematic fraud practised in the army.
4. Lit., scrapiug-irou-off-the-eud-of-a-ueedle-fashiou saving.
5. Gkt'tfu (^ 12]) only acheuie, i.e., it is the one thing they think of.
56
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It is needless to say the next thing1 is to sell off the farmsteads;
these all gone, they have nothing more to squander. Alas ! they
are accustomed to luxury and idleness,- they are unfit for any sort
of hard work;8 it goes without saying they at once go the downward
road. As for seeking4 to be like the children of the poor, it is
quite out of the question. Let me put it to you — " When you come
to this, will you still be afraid of ridicule ? will you keep up appear
ances now ? " From this onward they do every shameless thing. The
weak beg their bread ; if they can beg nothing, they die in the street
or by the wayside : plenty of such cases have actually been. The
robust become thieves. Are they found out? they are severely
punished. They go all lengths, so that on-lookers all speak ill of them,
1. T*iti (ijDt)=tlie order of events. Note the use of tsai (#f.)=successive steps iu
actiou.
2. Lit., this month accustomed to eat, (good things) this hand confirmed iu use
(of money).
3. Lit., (their) bodies unable to shoulder light or carry heavy (things).
4. A'-i (Jt) is often used at the conclusion of a statement where in English we
should say "iu conclusion, finally," etc. It is near!y=cAi (5) "as to, to come to."
is emphatic.
57
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saying none _of their ancestors1 were decent people. Is not this (an
instance) of improvidence bringing a man to this position ?
Ancient writings say, "If people are not economical they will
certainly rue it; " all you people must bear these words in mind.
Need of Forethought.
6. You soldiers ought to bear in mind that your monthly rations
are limited; but you wait till you are short of" food and then set to
work begging (and) borrowing, expecting some special largess. It is
not nearly so good a plan as to be a little more economical, and
regularly lay by any overplus, that your- pay may just last till
(more) is due.
You people must know that good and bad years are uncertain.
Isn't it better" to be a little more economical and prepare for bad
years, than to be extravagant now and suffer privation afterwards?
Hence "Economy" is a most valuable word ! 4
1. Note tu . . . . puh (%$ , . . ^)="noue." To speak ill of any one's ancestors is
the worst form of cursing.
2. Lit., I ; he is speaking for the soldier.
3. U-k'i (|fi 3|V) are usually used with puh ru (^ jjp) ho-ru (jiij j(f|) or nwh.ru (!f£
iu) to form the comparative : " it is better .... than."
4. Tsui (igt) is here placet.! before shi (§;) instead of after it, for emphasis aud
effect.
58
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Extravagance in Marriages, Funerals and Social Observances.
7. But in economy you should hit a happy medium ; be
economical where it is needed, not uniformly close-fisted. The main
thing l is to recognise the difficulty of (obtaining) money, and not to
waste and squander it in anywise. Eather 2 let other folk say that
our village is not up to the mark, than by reckless extravagance bring
families to ruin.
(In the matter of) clothing, it does not do to be too gay : in
eating and drinking, it does not do not to have a fixed limit to
expenses. Even in all such matters as marriages and funerals, you
should act according to your position iu life,3 and not vainly set store
by all sorts of 4 pomps and vanities.
Take for instance the marriage of sons and daughters. Although
it is your bounden duty to fit them out, you must at the same time
have an eye to your means, and do it as you are able. Why go out
of your way to act beyond your proper position, and aim at all sorts
of display; (sHch as) stylish silk festoons, gems, embroidery, sedan
chairs, umbrellas, drums, music ; killing pigs, slaying sheep, (till you
1. Tsiu shi liao ($£ g? f) at end of a sentence serves to finish it off, and marks
satisfaction, decision, etc,; it is often untranslatable.
2. Xinn-Vo . . . puh-k'o (^ nj" . . . ^ U)=" ratlier . . . than."
3. Li (|f ) " propriety ; " here=in keeping with oae'fl station in life.
4. Lit., those,
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up to your eyes in debt ? You say it is out of love to your
children, but lose sight of the fact that if you cannot pay up the debts
yourself, your children will be involved in debt in the same old style.
What is the need for this ?
Even if parents die, (while) to give them burial is the first duty
of the living, you should simply prepare funeral requisites1 up to the
measure of your means; all that is needed is that parents should be
interred in peace; these are the only requirements of filial piety.
Why do you not apply your mind to matters of such great importance
as these, instead of calling in Buddhist and Taoist priests to chant the
Liturgy and go through the Ritual of Penitence ? You invite guests,
get up feasts, have theatricals and music, making the welkin ring with
your noise, culminating in acting stories and performing plays, some
dancing, others capering, till it seems as though the death of parents
were a matter of extreme joy.
In matters of this sort all you people must truly amend your
faults : all that is needed is for each to act according to his "own
station in life. Even your dwelling houses and furniture should all
1. Lit., inner and outer cofiHas, clothes and coverlet.
60
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be a little less pretentious. At holiday times when you invite your
friends and relatives, all that is needed is to do what is in keeping with
local usages — do not go to extremes to out-do (everybody else).
Benejits of Economy.
8. To sum up ; wealth is produced by nature, conserved by the
government, and obtained with much labour by (your) forefathers, in
order to pass on a little happiness for their descendants to enjoy.
From now onward the wealthy will have absolutely no need to
fear poverty, (while) the poor will gradually acquire wealth; all
contented and cheerful, rejoicing in peace and plenty.1 Thus you will
(shew) gratitude for the instruction given you by the Emperor out of
the abundance of his heart.
Ancient writings say, " To take care of the person, to economize
expenditure, and to use one's income in caring for one's parents — these
constitute filial piety for the people." Looked at from this standpoint,
should we not set to work and economize in real earnest ?
1. Lit., (the mouth) full of rice laughing, skipping the belly singing. This happy
state of affnirs is supposed to be the outcome of attending to the preceding
exhortations,
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CHAPTER VI.
"Attach Importance to Academies, in order to improve the
Habits of Scholars"
The Value of Education.
1. The meauiug of the Emperor : (he) says: —
All mankind wish to be well fed and clothed : not one but likes
his body in good condition. (But they) overlook the fact that (while)
it is true the body should be well cared for, much more so should the
mind. Why does everybody simply wish the body well cared for and
not the mind? Look at the people who are more cunning and
overbearing (than others). They practice their knavish tricks and
deceive the simple, carry things with a high hand and oppress
the weak. This beyond question arises from want of having an
education. If people are uneducated, though * they dress well and
live well,'2 their minds are stupid and sordid;3 like mules or horses;
1. Note that tsong-ran (${g $$) is repeated twice in the text.
2. " To wear a good garment, and eat a basin of good food," is a common idiom =
to be well off. „
3. Lif., dirty ; i.e., the mind is full of refuse and needs brushing up.
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(it i.s) all in vain they arc saddled with good saddles, and trappings,1
they are still animals: or like cats and dogs, which though you are
fond of and feed well, are after all nothing but brutes.
Hence the Sacred Rulers of old, in administering the Empire made
provision for the mind as well as for the body. They established
schools among the community everywhere, in each Department and
District.- Kacli school had a school-master, schools were opened
everywhere and everybody engaged in study. A great deal of talent
was developed in consequence, and manners at once shewed real
improvement. The cunning were taught to be more straightforward,
the simple to be more intelligent, the violent to be more gentle, and
the weak to be more firm. From the time that education was set on
foot, all classes of people in the Empire were alike brought into order.
Therefore this matter of education is most indispensable ; of far
greater importance than eating and drinking.
1. Lit., saddle-ttaps ; its adorumeuts are unable to change its nature.
2. \ cheo (fl>|) is a Department subject to a Prefecture fn Off) ; a /mien (|gj) a
District or County subject to a/it or Independent Department chih.li cheo (£ Jfc ft\)-
ft.
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Superiority of the Learned.
2. Our Sacred Ancestor, the Benevolent Emperor who, governed
the Empire for many years, was one who attached the greatest
importance to schools. Every kind of place for the maintenance of
scholars, and every kind of system for their instruction, he provided
without fail. l All (this was done) because scholars stand at the head of
all classes of society.
When people see scholars, they all treat them with respect ;
can it he right for scholars on the other hand to abandon
self resect ? If in very deed each scholar were to conduct
the neighbours, country-people and villagers,
them, and respect them ; and following their
to be good. Can it be that manners would
not without exception change for the better? From the be
ginning it has been well said, " Generals and Statesmen are not
sown (to grow up like seed); young men should rely on their own
exertions." : If your are all willing to follow after the right and
1. U ih puh pei (:ta£ — ^ $£) " not oue — plan or place — not prepared."
2. i.e., children are not* tit for office because of their father's abilities; each one
must depend on his own.
respect ?
himself aright,
would all love
example learn
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to teach your children (to do so), the degrees of Provincial and
Metropolitan Graduate are within the reach of all.1
How is it that scholars stand at the head of society ? Because
they study the books of the Sages, know the rights of things, are pure
minded, and are examples to the people in word and deed.2
Duties of Scholars.
3. Hence you scholars should first know how to respect yourselves.
Make (the doctrines of) filial piety and harmony among brethren the
basis (of your teaching). Do not devote yourselves to talk about
writing essays and poetry, spending time and labour on externals only.
Be liberal-minded, let your views of things be broad : be men eminent
for virtue and talent, who uphold the cause of mankind and truth.3
Study some classical works ; cultivate intercourse with a few respectable
companions.4 Observe decorum everywhere, be careful to be modest
1. Lit., every family has a share. In theory the highest positions are open to
worth alone. For ku-ren and tsin-sl,— see note on page 33.
2. Beautiful in theory, but not in agreement with facts.
3. Cp. the line, " Support and ornament of virtue's cause."
4. Cheng.klng (]£. jg) as applied to books, means those which are regarded as
orthodox by the Confucian school ; as applied to persons— respectable, well-behaved,
moral, etc,
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in every thing, lest you fall from your (bigh) standing aud bring
reproach upon your School in consequence. (If you behave) thus you
may indeed rightly be esteemed a scholar.
But suppose a man invariably seeks reputation, is fond of
mercenary pursuits, is intolerant in deciding the affairs of the village,1
frequents law courts, brings pressure to bear on the officials, incites to
litigation, and acts as go-between in unlawful transactions.2 Should
he be pleased with this one, he composes a panegyric in his praise ; if
he is displeased with that one, he trumps up a story and defames him ;
or it may be he favours heresy, is unorthodox and (while) high-flown
in talk is inconsistent in his life. A fellow of this kind, although a
Licentiate in name, is but a worthless rascal ; one of the class who
disgraces the Schools — he is no scholar.
Some ivlio promoted Education.
4. In the Song Dynast)3 there was QUQ Hu~uent called An- ting,*
1. 17 (5^) suggests iutinridatioii. The conduct of village affairs rests largely in
the hands of the local scholars ; k'iih ([ft)— si uei k'Hh cheh (ftfl 0 ffl J?f) " the ins aiid
outs of things."
2. Colloquially spoken of as mai mai puli kien mien ( jtt f-f /T< U. 15) " trading
without seeing each other."
3. A. D. 900 1 to 1127.
4. Aii'tiny is the name of a place ; but is here given, in conformity with Chinese
custom, to the noted man who came from it. Natives of the better class have three
names, exclusive of the siao-miny (/J* fa) or ru-miny (^_ ^,) " inilk name" given
them iu infancy by parents. These are called miiiy-tts'i (^ •^•)=(answeriug to our
Christian) name, hao ($£) or uai-hao (*r\> f|) additional name, aud ta'i 0!jJ) the family
name. Frieuds or relatives, of the school teacher select these for them : An-tiiiy—i\ie
vai-hao.
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a district Officer of Instruction1 in Hti-chau'2 and Sn-chau.3 Ho drew
up a code of stringent rules, and first set an example himself. He
expounded the classics;4 gave prominence to right principles and
sedate conduct, but viewed mere accomplishments and hollow profess
ions with disfavour. He also established two schools, one called the
Academy of Morals, (where he) taught men clearly to expound right
principles ; the other called the Academy of Administration, (where
he) taught men to study politics. On account of this, all who studied
under him were without exception refined, upright and circumspect.
In the Han" Dynasty there was a certain Uen-ong a Prefect0 in
the province of Si-ck'nan. Perceiving that the place was boorish and
untaught, he built colleges in order to reach the young of the province.
Whenever he went on circuit among the Departments and Counties,
he selected those who were competent and well conducted to accompany
him everywhere, and shewed them extraordinary favour. The result
1. Also called lao-si (^ |ii|i) and lan-kian (^ |J(\ They are usually selected from
the ranks of Provincial (Jnuluates who havo attended three examinations for the
degree of f. tin-si (jj| i) but have failed to pass. They have charge of the Confucian
Temple, and are entitled to fees from successful students. See Mayer's Chinese
Government.
U. In the province of C/iehkiany ($ft Jl).
3. In the province of K"uni</.«i« (JX «$)•
4. Tliis=tho *t-sAt4 (gg ^jf) and u-kiny (ffi $jf) the literary Canons of China.
They comprise the following books: ta-li*i»h (-\- ^) Great Learning; chong-ioiig
(t{l ;Jj) Tlio Doctrine of the Mean; luen-ii Qfa g^) The Analects; meni/.t*i (^ ^-)
The Works of Mencius ; slu-Uni (H$ jg) J<">ok of Odes; shu-king (& $) liook of
Records ; ih-king(& ^) Book of Changes; li-ki (13 nG) 'jook of Kites; c/^uen-ta'in
Spring and Autumn.
5. B. 0. L'OG to A. D. 25.
0. Colloquially called vfii-j'u (%\\ ftf).
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that the people of Si-ch'uan became aware of the excellencies
of study ; everybodys' mind was bent on it, and education made great
progress. Therefore at the present time only those Provincial
Graduates and Senior Licentiates are employed to fill the post of
Officer of Instruction, who have obtained official employment in virtue
of holding a literary degree.1 The idea doubtless, is to encourage
worth and talent, to educate the people, and to bring about good
manners.
Duties of Preceptors and Scholars.
5. P>ut (while) it is true that in Schools, the Instructors must
have rules for the maintenance of order, and method in discipline,
scholars on their part must be careful of person and reputation, and
establish a character. First let the character be invariably upright,
and then produce essays which are not mere paper talk,2 and actions
neither unstable nor unorthodox; in your actions do not swerve to
bye-paths. (Thus) you will be reckoned an able scholar in rustic
circles, and a worthy statesman at court. Has not the scholar
weighty reponsibilities?
1. Tliis is the force of k'o kiah ch'iih s/i •« (ft Cfl {lj $%). It is opposed to official
employment either through payment or milit.iry service : to obtain ofti:e by purchase
(Jalen hum ffl '£") is very common. For full particulars as to kmy-senj (Jit £) see
Mayer's Chinese Government.
2. The theory of the uen-ch'tiiy (^ i1^) is, tint it is the expression of the iuuor
life of the writer.
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Education of Soldiers and Civilians.
6. As to you soldiers and people who are ignorant of tlie weighty
obligations of Schools, you generally say, " This is an affair of the
learned and has nothing to do with us." But you don't hear in mind
that though you are not scholars none of you are without the Five
Relationships.1 Hence Mencius said, "In instructing the people, first
give importance to Schools, and enforce the doctrines of duty to
parents and concord among seniors : they will then have a complete
system of education." And again, "If the Five Relationships are
clearly explained by the rulers, the people as a matter of course will
be full of love to each other." It is obvious that the teaching of the
Schools is not only for scholars, but is to instruct you soldiers and
people also.
1. These arc prince ami iniuistcr, father and son, husband and wife, brother and
brother, friend aud friend.
69
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Though among the civil and military the degree of Licentiate is
the same,1 it is seemingly different — the civil graduating in arts, the
military in tactics — there is not the least difference between them in
regard to the doctrines of filial piety and respect to superior?. If
farmers begin2 with the fundamentals — duteousness and subordination
— acquaint themselves with them and give their attention to each of
them, then there is no difference between them and scholars. If the
soldiers know how to respect superiors and love their parents, then
they also are on a par with scholars.
Looked at from this point of view,3 should not all your soldiers
and people attach great importance to the Schools, and follow tho
example of those who are eminent for talent and virtue ?4 Who is
without the Five Relationships of prince and minister, father and son,
etc.? or in whom are benevolence, righteousness, propriety and
1. Many titles arc common to both military and literary graduates ; the distinc
tion between them being shewn by prefixing ucn («j£) "civil," or u (j^;) '; military."
The "tactics" consist in shooting the bow and arrow, wielding the sword, lifting
weights, etc. ; though foreign drill and arms are being widely adopted.
2. Tsn.k'i (1$ ,{C) " to start from ; " kcn.pen (iJi ^) " base, root, that which is
essential."
3. Life., this degree look.
1. The kiiin-ts'i (fj ^f-) is tho Chinese ideal mau ,
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kuowledge not innate ? : who should not attach importance to the
Schools ?
All of you render each other mutual aid. Laudable deeds ?
exhort others to practise them : evil deeds ? hinder and dissuade
others from practising them. Make it your ambition to become
law-abiding people.
If there are the same doctrines and customs all over the Empire,
the Peaceful Age2 will again be seen iu our day. Will it not be
excellent ?
1. These are four of the Five Coiistaut (virtues) (u-cliany J. ^) the flfth being
sin (j=) truth.
2. With the Chiuesc, the Golcleu Age passed away with the Emperors Yao and
71
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CHAPTER VII.
" Extirpate Heresy and so exalt Orthodoxy"
Orthodoxy.
\ . The meaning of the Emperor : (he) says : —
In regard to the manners of the Empire, that which is most to
be dreaded, is that men be narrow-minded; that which is most to
be rejoiced in, is that men be liberal-minded. To render men
liberal-minded is very simple — merely let them study to be orthodox
in the practise of their vocations. If men's minds were upright,
manners would improve everywhere as a matter of course.
From time immemorial to the present what has been ortho
doxy ? Nothing more than (the observance of) these Five Relation
ships — emperor and minister, father and son, husband and wife,
elder and younger brother, friend and companion. No matter
whether men are clever or simple, not one of these relationships
may be dispensed with, not a single person but should practise
them. But,1 though everybody is fully acquainted with the fact
»Mifli (& £) "bnt, though."
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that the classics contain the principles of orthodoxy handed down
by the Sages, and that each person should look into them, all are
not willing to learn and practise them ; (some) perversely give their
minds to heretical doctrines.1
Defections from Orthodoxy,
2. Now such people are unaware that if men leave these Five
Relationships and indulge in senseless talk, though (they speak of)
all sorts of marvellous things, these are but weapons which destroy
men, poisons which bewitch them ; it is the bouuden duty of you
soldiers and people to reject them in deed and in truth. (While) it
is true many do not believe, a large number among you have been
deceived by them,- are lost to shame, and have wandered into
crooked ways, culminating in malpractices and breaches of the law.
The Emperor pities you in good earnest, and wishes to teach you to
understand : will you still refuse to listen attentively ?
Heterodoxy : (a) Buddhism,
3. What is heterodoxy ? From remote times there have been
just3 the Three Sects. Over and above the Confucian Licentiates
1. Lit., left hand paths, and side doors,
2. Kiao (p>|-)=sign of the passive.
3. Note the use of ko (f0) ; it calls attention to the fact that there are no other
sects forming a trio. They are commonly spoken of aa ru, shih, tao, saw kiao
m. H
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there are Buddhist and Taoist priests : (the latter) sects are both
heretical* All that these Buddhist priests talk about is being
absorbed in contemplation, comprehending Intelligence, and becom
ing Buddhas.1 They also say, " If one son become a priest8 all the
clan will go to paradise*" Give it a moment's consideration — where
is one who has seen a Buddha come (as the outcome of all this)?
What is Buddha? Buddha is the heart. "What is it to repeat the
name of Buddha ?3 It is for the thoughts constantly to be occupied
about the heart : if your heart is good this is Buddha*
Look at their classical writings* The first volume is called the
Heart Classic. All that this Heart Classic says is, " The heart must
be upright, not crooked ; sincere not false j at ease, free from
impurity. If it can eschew all covetousness, anger and foolish
thoughts, all points will be as (clear as) flowers in a looking-
glass, as the moon in water — all suspense and fear will be no more :
then will the heart be perfect*"
1. In early time the Buddhists called themselves tao-ren (J§ A)» ™en seeking
for iutelligencei They have sought for it in vain up till now. Buddhism, as had
been well said, "leads the bewildered reader through a jingle of jargon into a morass
of metaphysical mystery."
2i buddhism in common with the Papacy, teaches the celibacy of the clergy.
3i Ni en -full (^ $5)^to repeat o-mi-to-fuh (flpj 5|$J j?£ $J}), Amida Buddha as a
prayer or penance with a view of gaining merit. It is much the same as the repetition
of pater nosters in the West. If uttered sufficiently oftenj it is supposed to cure
diseases.
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Hence Chu the Accomplished,1 of the Song Dynasty, said,
"Buddhism does not concern itself with anything in the four
corners of the universe, but simply with the heart." This goes clean
to the bottom of the Buddhist tenets and sums them up in a single
sentence.
(I) Taoism,
4. As to Taoism it speaks of plans for asceticism, (such as)
grasping mercury in lead ; the dragon moaning ; the tiger screaming;
the internal and the external pillr It is simply to nourish well the
animal spirits, and to prolong life a few years — that is all ! Chu the
Accomplished said, "Taoism does but conserve a little vitality."
This sentence says all that can be said on the foundation tenet of
Taoism.
1. He was the writer of the standard commentary on the classics; konff (<£)
"a duke," is his posthumous title; it is often added to indicate respect.
2. According to one explanation, these expressions are to be taken figuratively.
To "grasp mercury in lead," is to try and get hold of the essence of things ; "the
dragon moaning, the tiger screaming," is to be taken as referring to the various
emotions of the mind. Tan (^j-) or kin-tan (^ $•) is the Elixir of Uold, a mystical
compound by means of which the Tnoist alchemists professed themselves able to
produce gold, and confer the gift of immortality. It is supposed that kin-tan is the
true origin of the philosopher's stone. The material substaTice constituting their elixir
~uai-tan (#|> ffi~) and the mental process by which the soul became purified=7iwi-f«n
(^J ^J"). The process in either case was called lien-tan ($; $•). These insane
vugaries call to mind the words of the Apostle, Ephesiaua iv. 17-18; Romans i. 22.
See Mayer's Chinese Reader's Manual, p. 202i
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Even those celebrated Buddhist priests who dwell in monasteries
on famous hills, and are very skilled in expounding the Buddhist
system, simply talk of the heart. Those estimable Taoist priests
who live deep amoug the mountains in ancient caves, who explain
(how to) become an Immortal,1 simply seek to attain a state of
perfect asceticism.2 But, for all that they destroy the Five
Relationships, flee to those solitary places and sit absorbed in
contemplation.3 Now, it is needless to say they cannot become
Buddhas or Immortals : suppose it were a fact — who has seen them
go to the Western Paradise ? or fly up in broad daylight ? manifestly
it is all humbu !
1. According to Taoist mythology there are Five Classes of Supernatural Beings,
and Eight Immortals, to be venerated. See Mayer's Chinese Reader's Manual,
pp. 318, 338.
-• K'-i (£O here=the vital principle, the soul. According to Confucian
one of them being to practise breathing in a special manner.
3. Ta-tso (ff j£) to sit in an attitude of contemplation, with a view to becoming
an immorl&l—ch'eng-sien ($ {ft). The idea is to refine and stimulate the spiritual
part of their nature, by abstraction from the common concerns of life.
"We need not bid, for cloister'd cell,
Our neighbour and our work farewell,
Nor strive to wind ourselves too high
For sinful man beneath the sky."
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ivV* / Heterodoxy.
5. Bat alas ! you people are deceived by them into believing
(these things). Notice how these devoted Buddhist and Taoist
priests uselessly destroy human relationships, and are not the
slightest help to anybody ; l they do but attend to their own selfish
interests and (up till now) have had no desire to injure anyone.
Latterly (however), there has (arisen) a class of loafers without any
settled means of subsistence, who depend on monasteries and temples
for a living. In the name of the gods they fabricate numerous
stories about heaven, hell, transmigration of souls2 and (future)
retribution. They say to people, " Give largely to the priests and
you will have good luck:"3 and, "If you always give, you will
constantly have." Also, lest people should not believe them, they
say further, "If you revile the priests or defame Buddha, you will
drop into hell, or be struck by thunder, or burnt with fire "—all
sorts of wild raving?. The more their talk intimidates people, the
better does it cause men to believe in and support them.
In the beginning they simply swindle people of their money,
scheming to provide for themselves, but afterwards gradually
become "more arrogant, getting up processions of all sorts,4 such as
1. Lit., a-hair-have-not-help-men's place.
2. Lit., revolving wheel, i.e., the inexorable turning of the \\ heel of Fate that
now raises 'one man and then another: it plays a large part in the Buddhist con
ception of things.
3. Lit., sow the field of happiness: priestcraft is the same everywhere.
4. Shen-mo (£ |&)--all kinds of.
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the Ornamented Dragon,1 the Fragrant Cup,2 the Reprieve of Orphan
Spirits,3 — striking bells, beating drums, expounding the tenets of
Buddhism, men and women promiscuously meeting by day and
night.4
They just say, " It is practising goodness," unaware that in
truth it is doing evil.
Bad Example of Buddha, and Vocation of the Gem Emperor.
6. You ignoramuses5 are all ignorant that their Buddhist books
say that Buddha was the Heir Apparent of the King of Fan.0
Grown weary of the cares of the world, he hid himself in the heights
of a snowy mountain to practice asceticism. Parents, children and
wife he alike neglected : is it likely he will concern himself about
all you people and expound his tenets to you? Besides, he gave up
his Harem, the Dragon Chamber and the Phtrnix Hall ; 7 will he on
1. Held in the 3rd month. Largely frequented by women who pray for sons,
or to be turned into men in the next life. This is the Light of Asia as it •/*, not as
seen in poetry !
2. Held on the 15th of the 7th mouth for appeasing neglected spirits. The
name ii-lan (3i Si) is said to have its origin in the practice of washing the body of a
certain idol at Kiu-hua-shan (^L ^ lij). Ch'i-cheo Fu jttL <}\\ $f, An-huei £ ®
Province — in fragrant water. This water is held to be a certain cure for disease, like
"holy" water in the West.
u. Those who die and have no one to attend to them after death, are supposed
to be in the next world what an orphan is in this — dependent on the help of strang
ers. • Hence meetings are held from time to time to make them offerings of food and
to intercede for them.
4. Much idolatrous worship is carried on at night.
5. U-min (j^, §:) "foolish people" as opposed to the learned classes. It some
what resembles the beginning of royal addresses to the ancient Egyptians — "By the
head of Pharaoh ye are all swine ! " ^
6. Brahama, the first person of the Brahaminical Trinity : fan (^t) a Hindoo
word for Magadha in India whence Buddhism came.
7. Lony (n) and feng (Jg,) are used as emblems of royalty: lony ho feny
#oA=abodes of royalty.
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the other hand prize the religious houses and monasteries1 you build ?
As to His Celestial Excellency the Gemmy Emperor- — if indeed
there be such a spirit — he is taking it easy in paradise; do you
suppose he needs you to model him a gilded image, and build him
a house to live in ?
Evils of Promiscuous Meetings.
7. All this talk about fasts, getting up processions, building
temples and making idols, is invented by loafing idle Buddhist
and Taoist priests as a plan for swindling you. Yet forsooth you will
believe them, and not only go yourself to burn incense and worship
at the temple, but let your wives and daughters enter the temples to
burn incense; with oiled hair and powdered faces, gaily dressed,3
to shoulder and elbow, and crowd and jostle with these Taoist
and Buddhist priests and riffraff ! Where the " practising goodness"
comes in nobody knows, bub many disgraceful4 things are done,
provoking to anger and vexation, and causing others to ridicule.
1. An ($) is a Buddhist nunnery ; kit.nn (|g) one connected with Taoist; *i-iien
(T? Kc) a general term for monastic establishments.
2. One of the chief Taoist deities ; lie was raised to his present position in the
Song Dynasty.
3. Lit., to dress in red and hang on green.
4. Ch'to (d) "ugly" applied to moral deformity, ch'c.o st (f$g ^.) "ugly
matters."
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Acolytes <.itid Self-immolation.
8. Further, there are those who, fearing they will not be able
to rear to maturity1 boutiie sous and daughters, leave them in temples
to be Buddhist and Taoist priests, supposing that by (their) becoming
priests and serving Buddha/2 their lives will be prolonged. Now,
I will put the question to you — " Is it likely that those who are now
Buddhist and Taoist priests, will each one live to bo seventy or
eighty years ol. ago and not one of them be short-lived ? "
Again, there is a set of extremely foolish people. It may be
on account of their parents' illness they vow3 thus to devote their
body. As soon as the parents are well, they go up the mountain4
to publicly burn incense, worshipping at every step.5 On arriving
at the summit, they throw themselves down the precipice, and
are either killed, or maimed of an arm or leg. They themselves say,
''To devote your person to save your parents is filial piety," and
even others say the same. But they overlook the fact, that to
do violence to the body transmitted by their parents is truly unn'lial
in the extreme.
1. Note the distance //« (-ffi) introducing the object, may be separated from the
principal verb — " their own good boys and girls fearing cannot rear great ahm (^)
leave," etc.
2. Lit., at Buddha's feet, i.e., as his servant.
3. flsu-iien (^ *g) is used to denote something vowed in return for favours
received.
4. To some celebrated temple. Many noted Buddhist resorts are situated in
lovely places among the mountains.
5. It is a common thing to see devotees prostrating themselves every few steps.
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Follies of Idolatrous Ritual.
9. Again, as to your reciting prayers to Buddha. You say it
does good, and that by burning paper, offering presents, performing
services for the release of souls,1 calamity may bo averted, sin
destroyed, happiness increased, and life prolonged. Now think —
all along it has been said, "That is divine which is both wise and
upright." If he is divine will he long to have your silver offered
up, and will he protect you in consequence? And if you don't offer
money and presents, he will be angry with you and send calamity
upon you? — then he is a despicable fellow.2 Take the case of your
local officials. If you attend to your own business and conduct
yourself as a law-abiding citizen, even if you don't go and pay
court to them, they will have a special regard for you as a matter
of course. If you become an evil doer and act contrary to all right
and reason, even if you do pay your respects to him in all sorts of
1. Masses for the dead are said by both Buddhist and Taoist priests. They are
supposed to ensure the repose of the soul, or to raise the departed from a state of
misery to a state of bliss. Like those said for similar purposes in the West they are
rather expensive luxuries; enormous sums being paid to the priests for their
performances. Li-c.h'-an (jjiQ flffi) or />ai-c/ran. ($| lift) is amass said for a single soul ;
Jan;/ li'ii-k-i-o (j& tg P) one taid for the souls of many. The feasts heldjm the 15th
of the 1st, 7th and 10th months called xk(i-ni/-uui (_fc 7t) chong-iien (tjJ 7r) anc^ ^-s'ia-
iieii (~f TC) respectively, are held for a like purpose.
2. Lit., a little fellow ; niao-reu (/]•» A) is the opposite of kiiin-tai (5& -f) " the
princely man,'' and means everything mean and contemptible.
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ways, he will still be angry with yon, and without fail will, in the
interests of the people get rid of (you as an) injurious person.
You say, "If we repeat Buddha's name sin will be cancelled." Let
us suppose you do wrong and break the law. On reaching the
court you call out " Your worship " a few thousand times at the top
of your voice — will he on that account forgive you ? Yet you are
always calling in a few Buddhist and Taoist priests to chant prayers
and say mas?.7 You say, "Peace is assured, calamity averted, life
and happiness prolonged by chanting prayers." Suppose you don't
follow out the instructions of the " Sacred Edict " (but) simply
repeat " Sacred Edict " a few thousand times, or a few myriad times,
is it likely the Emperor will be pleased with you in consequence,
and give you a post under government, or some pecuniary reward ?
Illegality of Idolatrous Practices.
10. Besides, to burn incense, to celebrate the festival of All
Souls, and to call people together by drum, is not only prohibited
bylaw: even Buddha is greatly displeased with it. The Tatsang
Classic says, " If a villainous Buddhist priest, or a depraved Taoist
priest ascend the altar under pretence of explaining Buddhism to a
promiscuous crowd, deceiving simple people, the chief local official
should punish him. If he is at a distance, shoot him with an arrow ;
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if near, hack him with the sword : this is to countenance Buddhism
of a truth ! See now, if Buddha is thus angry with them, but you
believe them, what is this but to offend him?
Now these villainous Buddhist and Taoist priests are a parcel
of lazy bones.1 They are unwilling to set to work farming, and are
unable to trade : having neither food nor clothing, they devise these
artifices to delude the people.
Buddhist Incantations.
11. Bub all the incantations of the Buddhist books are in the
barbarous lingo of Buddha's country, much the same as the country
jargon in different parts of China. They palm off the brogue of
Buddha's land and say it is the incantation of the idol Buddha !
They also perform tricks with the hand ;'2 is it not the wildest
extravagance ?
Taoist Delusions.
12. As to Taoists. They drive away spirits and chase away
the General, destroy apparitions and expel noxious influences, call
to the wind, summon the rain, and worship the Dipper. It is
1. Lit., body lazy.
2. This is done by a head priest, who stands on a platform and twists his
fingers into all sorts of shapes, keeping his eyes shut meanwhile. This is supposed
to drive away evil spirits !
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needless to say it is all a pack of lies. But even if by chance some
things come true, it is all a parcel of magic, a device for hood-winking
you1; it is not genuine. In a very little time the people are deluded
by them into believing it, and all waste their time, neglect their
business and begin to talk of nothing but the strange and marvellous
(till) the manners and minds of men go altogether to the bad.
There are moreover detestable fellows who avail themselves of
these (things) and incite others to form cabals, calling themselves
"Religious Leaders," preaching and making disciples, assembling at
night and dispersing at dawn. In the course of time, as numbers
and influence increase, they begin to plot and to do evil. One day
all comes to light, they are led prisoners to the magistrate and
condemned to severe punishment.2 The chief (is decapitated and)
his head is exhibited as a warning to others ; the followers are
transported : their former bliss has become a root of misery. These
are all examples of (what comes of) not minding one's own affairs :
ought (you) not thoroughly to reform ?
The Papists.
13. Neither are the Papists orthodox, who speak of heaven and
earth, and the Invisible. It was simply because they understood
1. Lit., a veil-your-eyes plan.
2. Uen-tsui (ffl p) "to ask about crime" =tijig4sui (^ ^). It has probably
come about from the practice of demanding a confession from criminals by tortxire.
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astronomy, and wore able to calculate the rules for astronomical
tables, that the Government made use of them to compile the
Calendar. This is by no means to say their sect is good : you must,
on no account1 believe them.
Cautions and Admonitions,
14. The Law punishes these heretical (practices) very severely.
For instance, there is a fixed punishment for male and female
teachers of exorcism.- There can be no question that the Government
has drawn up these laws to deter the people from evil doing and
induce them to practise goodness, to depart from dangerous villainies,
and to follow after advantages which are both safe and permanent.
Why should you with the body bequeathed you by your parents,
born in a time of peace, and (for which) you have food and clothing,
go out of your way to follow these heretical sects, and to break the
law of the land? Are you not great imbeciles ?
You soldiers and civilians should in good earnest hold orthodoxy
in high esteem. As soon as you come across heretical sects, treat
1. The Papacy has had its agents in China siuee the 13th Century. Both the
Kmperors Kanghsi and Yungching issued edicts against them, viewing them as
enemies to the State; their interference in politics lending colour to this opinion.
2. T'-iao-shf.n (J$j |$) is applied to spiritual mediums, who are principally
women. In some districts they are consulted as to future events, and their aid
called in when people are sick. Others again, seek to attract the spirit to themselves
by "posturing" (t'ino J^fc). In some parts of North China there are special services
held in temples, when posturing forms a large part of the worship.
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them as flood, fire, robbers or thieves. Just think, these latter do
but injure peoples' bodies : these heresies and heretical sects are
devices for injuring peoples' minds.
Tie Whole Duty of Man.
15. The mind of man as given by heaven, was in the first
instance upright and free from depravity; but from no other reason
than cupidity it has deviated into depraved courses. And so those
now in humble circumstances seek for wealth and honour at
some future day : those now wealthy seek to be permanently so.
Some seek for long life ; others for sons and daughters ; and (some
even go) so far as in this life to seek wealth and honour of (some)
life to come. Even devout Buddhist priests, and ascetic Taoist
priests, although each attends to his own religious exercises without
exciting and deceiving the people, yet their motive in seeking to
become Buddhas or Immortals is the same — covetousness.
If men were aware that at the present time there are two
" Living Buddhas " 1 placed in their own homes, why need they go
elsewhere to worship on the mountains and to seek happiness from
idols?2 The common saying puts it well, " If you fulfil your duty
1. i.e., their parents.
2. Lit., things modelled of clay and carved of wood ; a popular term for idols.
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to your parents at home, what need is there to go to a distance to
burn incense"? If you recognise that reason is true, and know
that the mind enlightened — that is heaven ; the mind in darkness —
that is hell; you will then as a matter of course have a ruling
principle, and it will be impossible for you to be beguiled away by
heretical sects. If your character is upright, all obliquity will retire
of its own accord: if the family is at peace troubles will become
blessings. To be perfectly loyal to the Ruler, and to fulfil your
filial duties to the utmost, is the whole duty of man1 and the way to
obtain the blessing of heaven. If you seek no happiness that does
not pertain to your lot in life, nor meddle with matters that do not
concern you, but simply mind your own business, you will enjoy the
blessing of the gods accordingly. Let the farmer just look after his
farming, and the soldier go on his rounds at the guard station —
each minding his own occupation, and attending to his own
duties — and the Empire will be at peace, and the people cheerful as
a matter of course. If none of you people believe these heretical
sects, they will not wait to be driven out, they will become extinct
naturally.
1. A'e/t-si ( \ $) "men's atiairs ;' every duty pertaining to this life.
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CriAPTEU VIII.
/// I he Law, to warn, the Foolish and Wayward"
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The Law and its Object.
I. The inosining of the Emperor : (lie) says : —
One volume of Chinese law deals exclusively with such matters
as Hogging, banishment, transportation, strangling and beheading,
striking and killing others, and is called the Penal Code.
Is it possible that the State takes delight in beating and
decapitating people? (No!) It is only that they will not follow the
right, nor listen to instruction, and there is no help for it: the only
alternative is to correct them by punishment. Moreover, seeing that
in many cases it is through ignorance that the people break the law,
this book has been compiled to instruct them t;> be good citizens and
not evil doers. If you are evil doors, there is punishment proportioned
to the offence : there is no escape, even if but once you curse another,
or take a blade of grass or a stick of wood. We will now explain to
you the general drift of the law.
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Enumeration of Offences and their Punishments.
2. From of old till now (men) have depended entirely upon the
eight principles of duteousness, subordination, loyalty, sincerity,
propriety, justice, purity and a sense of shame, for the maintenance
of society. If anybody is destitute of these, there is no help for it but
to correct him by punishment.
Therefore the following crimes ; to plot to subvert the government,
to rebel, for sons and grandsons to kill father or mother, grandfather
or grandmother, for the wife to kill her father-in-law or mother-in-law
or husband, or for slaves to kill their masters, to poison,1 to abuse a
relative or the wife or daughter of a relative, to rob or commit rape,
to commit manslaughter or set fire to properly, to plan to murder
with intent — are punished, without the least delay after sentence
is passed,12 by the extermination of the clan, death by the slow process,
decapitation and exposure of the head after death.3
In addition, there are the following capital offences; to coin base
coin, to commit adultery, to be a daylight robber,4 to (receive) plunder
1. " Crimes " needs to be understood after each statement of the offence : "these
crimes " clxe-sie tsui (jj£ ^ '/$) is added at tho end of the whole enumeration.
2. Local officials, as a rule, have not the power of life and death. Capital
charges are tried by the Criminal Assessor (An-ch'ak si £j- £jj fj£) and the case, with
statement of evidence, forwarded to I'eking.
3. fl^ian-aheo (^ ^") " owl's head "=to expose the head of a criminal in a cage
ns a warning to others. The characters hsi'ta «/i<3" xlti rh'inj (Jj£ ~fi ^ ^) are usually
;>IH\od to the cage. The hsiao is regarded as an evil bird, as the youug arc supposed
to eafc their mother.
•). Ch'vang-ttiany-tik (fg %(• $j) are also called ch'uanfj-Unny-tih ($3 ^ $)).
They hang about the doors of houses in the early morning, and watch their oppor
tunity to rush iu aud steal something.
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to the amount of one hundred and twenty ounces of silver, to prowl
about at night and wound others in resisting arrest,1 and to abduct the
wives or daughters of others.
Again, there are the following crimes, all punishable with
banishment, transportation and military servitude ; to harbour escaped
criminals, to encroach on the land of others, to gamble, to stir up
others to litigation, to keep thieves kitchens, and to play the go-
between in the matter of bribes.
There are also the following crimes — all punishable — the greater,
with banishment and military servitude ; the lesser, with beating and
transportation; to defraud (the revenue) of taxes, to suborn others in
public affairs, to fraudulently sell the estate of others, to mortgage2
or sell3 lands and houses without paying the official fee, to take landed
property under value in payment of illegal debts,4 to falsely accuse
others of grave offences, who (were only guilty of) slight ones, and to
rob with violence.
Moreover, there are the following capital offences, not reprieved
1. Fan-ie (2JH $0 iu most Chinese cities, barriers are placed at certain intervals
along the street, called chah-lan ($| Iftl) or kiai-chah ($f $$). These are in charge of
watchmen, who are responsible for the houses between.
2. Tien (J&.) Chinese mortgage or lease, is money lent on houses or land for a
certain period, the mortgagee having the use of tho property in return for the loan
of his money. At the expiration of the stipulated time the money is refunded and
the property given up.
8, Two deeds are commonly used in the purchase of property. One is called
the "Red Deed" (hong-k'i 4l 5?) and is sealed by the Authorities; the other is called
the "White Deed" (peh-k'i £j §£) and is unstamped, being kept to replace the
original deed iu case of loss. If the deed is not registered within three years, the
transaction is illegal.
4. i.e., debts contracted at exorbitant rates of interest.
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at a time of general reprieve ;] to marry the elder brother's widow,
to bring about death by false accusation, to be a female instructor
to exorcists, to be (a member of) the White Lotus sect and the Do
Nothing sect,- to be head of (any of) the various heretical sects
which delude the people, to obtain money in the name of an official
under false pretences, and to destroy or remove from the place of
interment the remains of either grandparents or parents, through belief
in the sinister statements of geomancy.3 You people must not be
ignorant (of these things).
Crime aggravated l»j Intent.
3. To put it briefly, that which the law most abominates is
premeditated evil doing. To get into trouble through breaking the
law inadvertently is called " transgression " ; (and transgression) if
repented of, is no transgression ; but to break the law of set purpose
is called "crime;" (and crime) however small, will inevitably be
punished. Hence ^in the case of) accidental homicide, execution may
be suspended for a time in hopes of pardon; while those who violate
the well-known principles of right, who are ill-conducted,4 (such as)
kidnappers, grave riflers, keepers of thieves kitchens who instigate
1. Reprieves are granted on such occasions as tlie accession of the Emperor, his
marriage, etc.
2. A small sect of mystic Buddhists. Both these sects are regarded us dangerous
by the authorities.
3. Fetiy-shui (JS, 7^) '' wind aud water " is used to define the geomantic system of
the Chinese. By it the sites of houses, cities, graves, etc. aro determined, and the
good or bad luck of families aud communities is fixed. Inj (p£) and ian<j ((^) are
the mule and female principles in Chinese philosophy, which form aud influence
all tilings.
4. Hsiny chl (ft it.) movement and rest; hence, conduct, what a man does ;
hsing chi in k'nei, conduct having defect.
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crime, incendiaries, robbers, sharpers, adulterers, — are not reprieved
(even at) a time of special reprieve.
Again : whoever shelters a robber three times, be the plunder
much or little, is to be strangled on conviction ; but on the other hand,
a robber who gives himself up to justice may escape punishment. It
is beyond question that (all this) aims at men's reformation, and gives
them the chance of turning over a new leaf. This is the gist of the
law.
Reasons for expounding the Law.
4. The law contains a profound meaning and was primarily
drawn up in accordance with the constitution of human nature. If
everybody knew the design of the law, they would not go and break
it, the prisons would be empty and litigants would be few. It follows
that to wait till men have broken the law and afterwards punish them,
is not so good as to warn you beforehand : this is the best (plan).
Now you are well aware that it is a bad thing to break the law,
and yet you do it incessantly. Why is this ? It is entirely because
you do not understand it, and therefore break it unawares ; and this
to such a degree, that there are some who do not understand it to
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their dying day. At the present time the Court has commissioned the
High Officials to codify the Laws of China, and also to draw up a
Book of Rules and Regulations setting them forth in detail. This is
simply with the desire that you soldiers and people may all know and
obey, not find yourselves in the situation of having broken the law.
It is indeed a tender care for you that has prompted this action.
Further Enumeration of Offences.
5. Now people born and bred in the country are necessarily
dull and empty headed, while soldiers who are occupied with military
affairs are for the most part rough and rude ; and both these classes
are wont to trangress the laws of the land unknowingly. (This being
so) we now specially and emphatically teach you and warn you: if
you all comprehend, you will assuredly dread to break the law (in
the future).
For example : if it is known that sons or daughters in law who
strike and curse their parents, or grandsons or daughters in law who
strike or curse their grandparents, are all sentenced to be decapitated
or strangled — that inferiors or juniors who kill, strike, or curse their
superiors or elders, are all, according to the closeness of relationship
and gravity of the offence, sentenced to be punished — of course none
will dare to do acts so destructive of human relationships as these are.
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Further : if it is known that those who commit assault and
battery, or plan to kill or kill with intent, are sentenced to be
decapitated ; that those who kill in sport or by accident, are sentenced
to death by strangling ; that those who rob with violence are sentenced
to be bambooed and to be transported ; that those who rob others and
wound with a view to robbery are also sentenced to be decapitated —
as a matter of course, none will dare to follow the impulses of their
savage dispositions.
Once more: if it is known that he who commits a rape is
sentenced to be decapitated ; that he who commits adultery with
consent is sentenced to be beaten ; that those relatives who hold
criminal intercourse are all punished according to the closeness of
relationship, and gravity of the offence; that the unsuccessful robber
is sentenced to be punished with banishment, while the successful
robber is sentenced to be decapitated ; that he who steals and plunders
three times in succession is sentenced to be strangled — naturally, none
will dare to carry on such vicious and illegal practices.
And again, if it is known that he who passes over a lower court1
and appeals to a higher, is sentenced to be flogged; that he who
falsely accuses or implicates another, is sentenced to three times the
1. Cases are tried by the lower courts, beginning with the hsien, and from that up
to the court of the Governor of the Province. To pass any intermediate court and
appeal to the one above is a criminal act,
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punishment he sought to bring upon the accused — the result will be
that none will dare to recklessly follow the practices of such pestilent
blackguards.
Advantages of Keeping the Law.
(>. To sum up — The various ramifications1 of the law (of the land)
exactly tally with the various requirements of the law of nature. -
If men habitually cherished the principles of right in their affections,
and brought them into correspondence with their circumstances, how
would it be possible for them to break the law ?
Granting that you soldiers and civilians are naturally stupid and
perverse, and cannot fully understand reason and equity, is it possible
none of you have any concern for yourselves and families? Give it
a moment's thought. To break the law of the land is to suffer end
less misery; in some cases it involves beating, in others torture:' —
call on the gods as you may, you certainly won't be let off. Your
best course is thoroughly to reform without delay. Bo not covet
unrighteous gain, nor fight over unimportant trifles ; but if you are in
the wrong, repent and change your lives at once.
1. Lit., a thousand heads and ten thousand ends.
2. Li (fj|) is the principle of right, and ta'ing (ffi) the special circumstances of
the case which modify its application. See Giles' Dictionary, under fg.
3. Kiah (jJ5)._L.to torture by squeezing the ankle between boards, called kiak kucit,
(*«)•
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Give the matter further consideration. Suppose a law breaker
parts with all his possessions and begs for mercy.1 Now it is needless
to say the mandarin would not accede; (but) suppose he did, and
forgave the offence; if in days to come you were driven into a corner
and got into trouble again through breaking the law, your offence
would be aggravated What can be better than not to come in for
punishment, and so preserve yourselves and families in constant
security ?
From henceforth in doing any single piece of business, weigh
most minutely — does this affair break the law or not? If it does,
although there are great advantages in it, I will not do it on any
account. In everything in which there are great gains, there are sure
to be great (posibilities of) evil. If you are not watchful of yourself,
perhaps some fine morning you will break the law, and bring reproach
upon your parents; and grievously distress your wife. All your
neighbours, clansmen, relatives and friends will treat you as an
outcast :2 and you will not be able to hold up your head in society
any more.13 Even if the (offence) does not come to light, you have
1. K'iu ren ts'iny (;$• A tfl)- Favours are usually grauted — for a consideration.
The proverb says, iu ts'ien tek seny, u ts'ien teh s'i (^ £j£ 'f!f 3i $& ii 'f!f ?E) life may
be obtained for money and lost without it.
2. Lit., not regard you as a man.
3. Lit., There is still what "face" to live iu the world ?
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already degraded yourself, done violence to your moral character and
ruined your reputation ; everybody hates you, gives you a wide berth,
and despises you : although you may feel remorse it will be unavailing.
Most people when they first do evil are uneasy in mind; till,
having done one or two 'jobs' they become bolder in consequence and
more expert ;l (while) they are gradually lost to all sense of shame.
Some say. " We must look after the present ;" others, " Every
family distils sour wine, but clever fellows2 are not found out."
Persons of this kind are material (fit only) for beating, flogging,
banishing, transporting, beheading and strangling. The proverb _well
puts it, "Don't practise unlawful deeds;" and again, "To die of
hunger is a small matter compared with losing one's character."
The sum of these remarks is — That to do only good is the
happiest principle for home life; and only to mind one's business is
the best receipe for taking care of oneself.3 It does not do to say
" This is a very trifling offence, what is the objection to trying it on ? "
1. Lit., feet and hands slippery.
2. Lit., a high hand; cp. Eng. "a good hand at anything." S/ieo (^) is often
joined to verbs to characterize a person, e.g., hsiony-sheo (52, ^) a murderer; p'a-ri-
sheo (Jft, H ^-) a pickpocket ; etc.
3 To transpose the sentence will perhaps make the construction clearer to
the student :-Jg- £, ft ft ft g 9, A W 8 tt? ft*> 8 * tt It ft. A ft £ »•
Note how the use of chi ( J^) emphasizes the superlative.
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nor to overlook the fact that every evil contains its own punishment !
It won't do to say, " If I break the law in this matter it is only to a
limited extent — what is there to be afraid of ? " nor to be unaware
that for every illegal act there is a corresponding penalty awaiting
the offender !
Make it your constant practice, by means of the law of the land,
to curb and control yourselves, and to admonish others. They who
fear the law, will, come what may, avoid breaking it : and those
who dread punishment will make sure work not to incur it. If
depravity and wrangling all cease, every stupid person become
intelligent, every perverse one good ; if the people are content with
their fields, and the soldiers satisfied with their military duties; — in a
few hundred years punishment will not need to be used. "Will not all
enjoy peace together ?
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CHAPTER IK.
Ml
" Elucidate Court eousness, with a view to improving the, Manners
and Customs."
What constitutes Manners and Customs.
1. The meaning of the Emperor : (he) says :—
The peace of the Empire depends entirely upon the existence of
good manners and customs. The scholars of the Han Dynasty have
said, "The principles of benevolence, right, propriety, knowledge
and sincerity, are iu the hearts of all the people. JBut of people
born in different places, some are vigorous, others are weak; some
have hasty dispositions, and act promptly, others have sluggish
dispositions, who act leisurely. The people of one place do not
understand the talk of the people of another place. All this is the
result of climatic influences ;T hence it is spoken of as " Feng" (or
Breath of Nature.)"2
And with reference to the likes and dislikes of one place being
entirely contrary to those of another locality, here being a preference
1. Lit., imbued with the vriiul breath of the water and soil.
2. Fentj (J5,) is held to concern disposition, action and speech ; suh (fft) local
preference and usage. Used together they form a very elastic term, sometimes
meaning 'custom, usage," and at other times the outcome of custom — public morality.
The Chinese attach great importance to the influence of climate and locality on
character ; suh (f£) is composed of " man " and " a valley."
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for activity, there for quiescence — there is absolutely no fixed rule ;
it is a question of habit in each place, hence it is spoken of as
" Suh " (or Common Preference).
Every man is a law to himself in matters of custoon. Some
customs are excellent, others are bad; some very extravagant and
showy, others as plain and unpretentious. Hence the Ancients
formulated a system to renovate them, and reduce them to order.
Propriety defined.
2. Now the principle of propriety1 is very important, and its
applications very numerous. No (acts of)2 virtue, benevolence or
equity — (among) high or low, rich or poor — nothing either great or
small (such as) a marriage or a funeral, can be carried out apart from
propriety. Heuce propriety is the root of manners. But a sincere
intention of respect in the mind is essential, before there can be a
respectful demeanour. If externally there is a pretence of deference,
1. Li (f§)=whafc is naturally becoming, as well as the expression of it in the
various acts of social intercourse. It may be rendered "etiquette," "propriety,"
" ceremony " or any word signifying becoming conduct.
2. This sentence illustrates the last. The principles of virtue and benevolence,
and the practice of marriage and burial, are adduced as illustrations. Fan (/£,) may
be separated from the noun it qualifies by several words, as in the present example.
Another word or words may also be correlated with it, as ih ts'ieh ( — • -tj]) above : —
fan . . . ih-ls'ieh, all ... sl-kien, matters . . . tu hsing puh k'ii, all cannot be carried
out; "nothing can be carried out." It is not an uncommon thing in books to find the
N. A. placed after the noun, as in i>i-kien; such combinations are in the plural, e.g.,
ih-chang chi (— jg $fc) " a sheet of paper ; " bub ch'i-chany (ffi 3JI) " paper ; " ih-pen
shu (— /fc ^J) a book; but, shu-pen (^ x^) "books,"
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while there is disdain in the miud, then to bow to a superior is a
matter of constraint, and to bend the head to perform an act of
courtesy, is a hollow formality.
You still lose sight of the fact that the expression of etiquette
consists in an easy and natural (bearing); its substance a humble
and yielding attitude of miud.
Courteousness the Kernel of Propriety.
o. The details of etiquette are also exceedingly numerous; if
we were to mention them, you soldiers and people would necessarily
be unable to learn them ; as to the root of the matter in the practice
of etiquette — everybody has it. For example, honour to parents,
respect for superiors, pleasantness between husband and wife, love
between brethren, loyalty among friends, regard for relatives — these
are in you by nature. What need is there to seek outside your
selves, for (the principles of) courteousuess ?
Add to which the fact, that courteousuess is not difficult of
performance. Is it the treatment of others ? be uniformly agree
able; is it the government of self ? be careful in all things. In the
home (let) fathers, sous and brothers be most cordial ; iu the village
(let) old aud youug, great and small be obliging and agreeable.
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Reform all over-bearing mariners, and quarrelsome practices, and
restrain all unbridled passions and profligate ways. Do not in
ever so small a degree give way to covetousness, and forthwith
proceed to unheard of acts of robbery ; nor, acting on a sudden
impulse of passion try conclusions1 (with your enemy) ; nor, because
one is rich, have a feeling of contempt for another who is poor; nor,
because one is strong, devise a scheme to do the weak one a cruel
wrong. Observe the well-bred man : he conforms to custom with
both grace and sincerity : this is the real thing in courteousuess.
Evils of an Unyielding Disposition illustrated.
4. Why is it you are able to talk of etiquette and at the same
time unable to put it into practice ? Simply because men now-a-
days, only make use of the rules of etiquette to lay the blame on
others, instead of on themselves. Take a case : Two men contest a
point of precedence. One says, " You've no manners ; " the other
says, "Neither have you." This one says, " Why don't you yield to
me ?" that one says, " If you won't give in to me; is it likely I am
willing to yield to you ?" When they reach the pass of becoming
1. Lit., coute&t win or lose.
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irreconcilable enemies, what advantage is there? If either party
would reflect a little and say, " Although he has no manners, where
are mine? for all that he will not give in to me, in the first instance
I was unable to yield to him," And if both were to apologize
would it not save a great deal of contention ?
But people are unwilling to give way. A scholar who has a
little ability in making a few verses, ditties, odes, and songs, forth
with regards himself as one of the celebrities1 of the age, and looks
upon the rest of the world as beneath his regard. One praises his
composition; another claims admiration for his own handwriting ;
who is willing to yield the palrn to others ?
F;i."tners are accustomed to squabble over their fields. One
says, "You have encroached upon my boundary ;" the other says,
" You. have ploughed over the corner of my ground." Aud it is
needless to say ihat mutual recriminations ensue when cows, sheep,
(and other) animals have trampled down one's crop?.
Tradesmen also keenly contest for the pre-eminence. Each
wishes to keep the other down, and to take away customers by
unfair means ;a his chief concern being, to make his own business
prosper; regardless whether others die or live.
1. A t^ai'tai (>J* -p) is a man of parts. The title is applied par excellence to
• some literary worthies who have composed well known works.
2. Note the idioui, and the use of lai ($£) aud fe'« ( -£•).
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In the case of merchants and shop keepers, their contention is
still more keen. You see me making money, and thereupon envy
me: I see you making profit and forthwith covet it1. If a certain
line of business is profitable everybody forthwith follows it ; if the
market rates of a certain place are good, you thereupon hoodwink
your fellows, (but) go yourself on the sly and buy without delay.
You know a certain class of goods will fall in price, and gull people
into buying them,2 but later on dun them for payment. Some run
short of capital, and have no alternative but to borrow money at
heavy rates of interest ; at the same time delaying to refund. As
the saying goes, " You scheme much gain to make, I scheme to
procrastinate." Some wrangle over short weight, others again over
the quality of silver; one cannot fully detail all the things they
quarrel about.
To come to the military." Living in the camp, their temperament
1. Lit., eyes red.
'-'. Lit., want (them) away, i.e., people are led to believe they need them, and
will do well to buy them. To iao anything from another is to get it by dint of
overpersnasion.
3. Lit., those who throw ou armour, and gird on the sword .
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is necessarily coarse. They are always fighting and quarreling j1 all
agree they are born and bred to be coarse.
In all the above cases it is one and the same (story, there is an)
unwillingness to give way. If scholars were averse to showing off their
cleverness, would refrain from forming parties and factions, and would
each be gentle and good, courteousness would thus be (taught) in (all)
the Schools.
If farmers of the same country-side were unwilling to enrich
themselves at the expense of others — if labourers and artisans were
content to receive according to their merits, and unwilling to snatch
away (another's) customers — if traders were unwilling to forestall each
other in trade, (but) were all honest — if soldiers also would acquire a
knowledge of a few moral principles and be more particular about
gentleness, reforming their overbearing manners — there would be
courteousness among all classes of the people. Picture to yourselves
a state of things in which everybody is pleasant and obliging ; would
it not be admirable ?
Advantages of Humility.
5. The Ancients said, " Humility reaps advantage, pride invites
loss." That is to say,~ in regard to unassuming people, if men would
1. Lit., seize the sword and handle the staff.
'2, Shi.ien ( Jjl- It) "this speaks of" s/u=c/icc (»£)•
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yield a trifle to others, and give way a little, it would save a good deal
of trouble; and put them in possession of benefits without number.
For instance, a man abuses me : I let him have his say. If he is a good
man of course he will at once regret it ; if he is a blackguard and
gets no fun out of his abuse, he will perforce desist. Does not this
save a good deal of bother ? Think it over : he has abused you
somewhat and you have stood his abuse ; is it likely that he has
raised his reputation at the expense of yours? If you thus yield to
him, people will without exception speak well of you and wish for
your company, while an overbearing person like he, will be hated
and avoided by all: if he get into trouble, nobody will take any notice
of him. This being so, do you not still get the best of it ?
In the T'ang Dynasty there was a (man named) La Si-teh.
He asked his brother saying, " Suppose a person spat upon you, how
would you treat him?" His brother said, "Wipe it dry and have
done with it." Lit S'i-teh said, "If you wiped it dry, the man would
be the more angry ; the best way would be simply to receive it with
a smile and let it get dry of itself." Observe ! Lit Si-Mi through
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being thus humble, became a Mandarin, and ultimately a Minister
of State. Is uot this an example of humility reaping advantage ?
Disadvantages of Pride.
C. What is meant by " Pride inviting loss ? " Pride is for a man
to regard himself as a person of importance. Now it is riot only the
wealthy and the official class who presume upon wealth and influence
to oppress people, and thus bring evil on themselves. Of late,
contemptible striplings — uncivil and ill-mannered — should they
meet among the elders of their clan (whether of the same surname
or married into it) those who are decrepit and in reduced circum
stances, will not condescend to salute them. If they see the officials
and gentry they say at once, "We won't defer to them," but with
studied hauteur contest with them the question of precedence. This
brief indulgence of their arrogant disposition will without fail (cause
them) to overstep the bounds of politeness, act recklessly, and draw
down evil upon them ; hence the saying, (" Pride invites loss."
13tnefts of Courteousness illustrated.
7. Of old there was a (man named) Vang len-fang, who was
extremely willing to give way. A cowstealer was caught by somebody.
The thief said he was willing to be punished, only pleaded that Uang
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len-fang might not know (of Lis crime). ZTcmj/ Jen-fang heard of
it, aud told a man to take him a present of a roll of cloth, and
exhort him to do good. The thief was afterwards (so) transformed,
that finding in the road a sword somebody had dropped, he kept it,
aud waited till the owner came and took it away.
Again, there was a (man named) Kuan lu-an ; he also was
most willing to give way to others. Somebody else's cow ate grain
in his field. lie was not in the least vexed; on the contrary he tied
the cow up to a tree and brought it grass to eat. Through being so
very complaisant he transformed the whole countryside in conse
quence ; aud subsequently in a time of rebellion no rebels came to
trouble him, but refugees came to place themselves under his pro
tection. You see a man who can give way, tranforms a whole district,
including the robbers and thieves (in it). Hence the Ancients said,
"Ever yield the road, ever give up the path,1 and you will never
take a step in vain, never lose a patch of ground." It is obvious
that in courteousuess there is absolutely no loss, but only gain.
Think, if you treat others with real friendliness, the boorish will
follow suit aud learn to be amiable. If you do business with perfect
1. i.e., the path through the field.
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fairness, tlie unjust will follow suit and learn to act fairly. One
inau sets the tune, and a hundred catch it up ;l every village and
hamlet will follow the good example : if the places near at hand are
as they should be, the distant places also will be all right. At the
outset it may be a little difficult, but as time goes on it will
become easy.
If everybody is honest, and manners and customs liberal,
gratitude will thus be shown for the abundant kindness of the
Emperor in repeatedly instructing you.
1. i.e., the example of one affects all.
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CHAPTER X.
" Let t)te People attend to their Proper Callings, that they
may have Settled Determination.'"
" One's Proper Calling " defined.
1. The meaning of the Emperor : (he) says : —
The people produced by high heaven1 cannot he all alike. Some
are intelligent, others are stupid ; some are vigorous, others are
weak, but to each and all, high heaven has given means of support.
Consequently each one should, according to his position in life and
capacity, seek an occupation and settle down to it. It may be to
study, it may be farming, it may be learning a trade, or keeping a
shop, or soldiering. To study and practice from childhood to man
hood, gradually renders each expert in his own sphere ; he succeeds
in life, and invariably becomes useful in the world. This is spoken
of as " One's Proper Calling."2 Is it not to everybody of the utmost
importance ?
1. "Heaven" and " high heaven " are used to express the idea of a Providence
which appoints men's position in life, takes notice of their actions, and gives just,
recompense to all in this life. It is too impersonal to be translated " God," but it is
the nearest approach they have to it : cp. Luke xv. 18.
2. Pen-ieh (2J£ |Jj|) " root occupation " not in sense of "fundamental," or "of
primary importance " aa in Chapter IV.
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But whether a business is to be profitable or not, rests iu
your having determination : whether it is to be extensive, in your
willingness to labour diligently. All the world over, those who
have succeeded in life have, without exception, been hard workers,
have laboured diligently.
Description of Nt?er-do- wells.
2. But there are a few classes of idle loafers. One class aro
loungers, not evil doers in any sense, only addicted to pleasure and
fond of taking it easy : these inevitably develope into beggars.
Another class are robbers and thieves. They only think about
feasting and wearing tine clothes (the whole family are habituated
to it) while all the time they have not a single means of support save
thieving and robbery: these naturally are material for the (felon's)
brand, and gallows1 birds.
Another class are hangers on at law courts. They learri to
write a few legal phrases and stir up the people to litigation ; they
planning (the case) and acting the part of witnesses in it. They are
completely lost to shame, and only scheme to make money for
present advantage. When their cup of iniquity is full, they will be
punished themselves,2 their descendants will go to rack and ruin,
and become harlots and robbers.
1. Certain criminals are branded on the cheeks : this is facetiously called shanj-
tuia (jg; $•) " the flowery recompense."
2. Lit., suffer siii, i.e., the consequence* of it.
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Another class are daylight* robbers. They form cliques and
gangs, aud while still posing as good citizens do not mind their own
business, but egg on others to fight. These manifestly have in store
for them the prison and the wooden collar. It is needless to say
that these people who have no proper occupation, are thoroughly
reprehensible.
Perseverance the Condition of Success.
3. Even scholars, farmers, labourers and merchants, although
they all have their proper calling, yet after being at it a good while,
they1 are apt then to take a dislike to it. Seeing others making
money and enjoying themselves, their cupidity is at once excited,
and giving up their own occupation, they make a fresh start and learn
the trade of other folks. Or it may be they listen to peoples'
specious representations, or they have a sudden run of bad luck.
In a moment of indecision they throw up their proper calling, do
what they ought, not to do, think of what they should not, and at
last after adopting all sorts of expedients, end in complete failure.
Is it not lamentable? At the same time they lose sight of the fact
that a fortune may be made in any calling, no matter what. But if
1. Tn (|5p) points out that there arc some at auy rate in every class; who will be
affeoted iu the way described.
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people are la/>y, even a good business will decline; whereas it'
they are diligent, even a poor business will become prosperous. All
that is needed is to set to work with a fixed resolve, and to use one's
best efforts, not giving over till old age. In this way only is it
possible to devote attention to one's proper calling.
Application of this Principle to (a) Scholars.
4. The Emperor is only desirous that your fortunes should pro
sper, not that they should be adverse. You must all buckle to in good
earnest. The scholar ? let him study in the spirit of the Ancient
Worthies, and be an upright and honourable man. Let him study
the Odes, and discourse of courteousness the livelong day. Let him
not think only of obtaining his degree, but continue to study
whether he obtain it or not. The Ancients well said: " The more
I si udy the less I succeed: what have I to do with fate? the less
I succeed the more I study ; what has fate to do with me ?" Thus
giving the mind to the main thing, a scholar will without fail in
private life be a graduate worthy of the name, and a useful
mandarin when ho obtains that position.
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(i) Farmers.
The farmer must plough and sow, and reap in good time, when
the right season arrives. He must not be wasteful, but be abstemi
ous and frugal, even in good years. He must lay up a stock
of grain beforehand and prepare for times of scarcity ; pay up his
taxes in good time, and so escape the vexation of the constables
who would press for them. " Every inch of soil produces yellow
gold?" Do not neglect even a corner of your fields: in sowing,
sow up to the very edge — never leave a scrap of work undone.
This is what attention to one's proper calling involves in the case of
the farmer.
(c) Craftsmen.
Craftsmen must prepare materials in their proper season.
Practise (your trade) day in and day out, striving to excel (all
competitors). On no account practise double dealing, and cheat
customers Whatever line of business one's ancestors have handed
down ; that their descendants should keep to ; whatever they have
learnt from boyhood to that they should adhere to the very end.
This is for craftsmen to give their attention to their proper business.
(d) Merchants.
Merchants must ascertain the state of the market. Buy cheap
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and sell dear; only be perfectly fair and square in your dealings.
Let the goods be genuine and the prices true : do not cheat people.
Attend to business whether profits are great or small. This is for
merchants to give attention to their proper business.
(e) Soldiers.
Soldiers, military affairs are your occupation. Be thoroughly
versed in firing, riding, archery and drill : keep perfect rank. If
ordered to till the fields1 allotted to you, at once set to and dig in
earnest ; if told off to outpost duty, set to and patrol diligently ; if
commanded to protect the frontiers, put the main points threatened
in thorough defence ; if called on to guard the seas, at once thoroughly
search into nautical matters.- This is for soldiers to give proper
attention to their business.
(/ ) Coolies.
Apart from these, there is also a class of poor people with no
fields to cultivate, no capital to trade with, no skill in any of the
different handicrafts ; it is necessary for them to make a living as
hired labourers, or burden bearers. Only let them be honest and
diligent, not given to lying nor thieving, and they will obtain a
sufficiency of food and clothing. The proverb says, " Each blade of
1. These are fields allotted to military colonists.
2. Lit, the winds and waves of the ocean's snrface.
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grass has its own dew to nourish it." x Why are men not content
with their proper station in life ?
Occupations of Women.
5. Not only men but women also have their proper occupations.
Weave hemp, spin thread, work embroidery, ply the needle, weave
damask gauze, and satin cloth : what need to long for the pearls,
gems, gold and silver of others? Make a few shoes, stockings and
garments — they too will exchange for money and grain. Only give
yourself wholly to your proper business, and then you will not give
way to foolish fancies. -
Results of Idleness.
6. You see if one person in the world — whether male or female —
does not attend to his own business, but is dressy and g^c'^nous,
lounging about and idling time away ; he forthwith proceeds to
commit many unbecoming and unlawful deeds ; and is bound in the
long run to become villainous and depraved, practising all sorts of
evil, and offending against the laws of the laud, till his offence
becomes unpardonable. Is it not pitiable ?
Encouragements to persevere.
7. Observe ! there is no business in the world in which it is
1. i.e., nature provides enough for all.
2. This is the most Confucianism can offer to women ! The idea of looking
on woman as the equal and holp-meet of man has not yet dawued-on any of the
" Lights of Asia." " Giving honour .... as to the weaker vessel," (1 Peter iii. 7) is
a distinctive requirement of the gospel.
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easy to succeed, neither is there any in which success is impossible.
It only needs people to stick to it ; none who do so hut will succeed
in life. The Ancients said, " Give time enough, and an iron rod will
be ground into a needle; let there be determination, and a mountain
may be bored through to the springs of the sea." See, is it not a
difficult matter to grind a bar of iron into a needle, or to chisel
through a mountain to the sea ? But given sufficient time and
determination, and it finally may be done. How much more will
any one who goes to business with determination, and gives sufficient
time to it (be certain to succeed)? Nothing will be impossible (to him).
Exhortations to persevere, and Advantages of so doing.
8. Hence those who give attention to their proper business,
must acquiesce in the appointment of Fate/ and be settled in their
determination. Do not do a little here and a little there, completing
nothing.2 Do not be diligent one day and dilatory the next,
beginning but never bringing to completion. Rather endure a little
fag and toil, than simply scheme to take it easy and enjoy yourself ;
rather be a plain simple fellow than go in for mere outward show.
Notice scholars who maintain their literary reputation — :;it is a
1. The Chinese arc great believers in fate. The ming (^f) refers to the destiny,
the MI Ji (jj) to the various phases of it, which are said to alter every five years.
2. Lit., east a head, west a head (making) an incomplete sketch of the tiger.
3. Lit., book fragrance.
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source of eudless enjoyment; farmers who keep up their farms — the
produce is inexhaustible.
Let the artisans' wares be of superior quality. Let the
calculations of the trader be properly made. Let the military service
of the soldiers be superlatively good. Let each do his own duty;
and each will make a fortune for himself. (Thus) the ancestors will
have a good foundation, the descendants will have a good portion
handed down to them., and will be without anxiety both as to food and
expenditure. All will be in the hey-day of prosperity; (living)
in a region of bliss. Thus you will understand the kindness of Our
Sacred Ancestor in instructing you; and what the Emperor really
expects from you. From henceforth let each family perpetually
enjoy the great happiness of peace.
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CHAPTKR XI.
Instruct the, Rising Generation, with a riew to prevent
Evil Doing?'
Need of instructing the Young.
\. His Majesty's meaning : (he) says :—
People as a rule have either sons or younger brothers. All
these juveniles should be educated. Look at the regulations drawn
up by the Monarchs of olden times. They ordained that some
instructors should be appointed in every village and city ; that the
laws of the Government (should be) expounded on the first of each
month,1 and that once a year the morals of the young 2 should
undergo examination. They also commanded that all youths who
went out soldiering, should study military science and know the
Military Code.3 The why and wherefore of these regulations no
1. This custom has fallen into disuse in most parts of the country. The expound-
incr of fcho Sacred Edict is kept up in some districts, and is spoken of as kiang Sheng-%
(it| Tjjn f*j). This expression is also applied to the work the Literary Chancellor (7isi'o/i
t'ai S a") performs during the first day of his arrival to examine the students in a district.
2. Tul-ti (-f- jf}) " sons and younger brothers." This is a general term for all
the younger members of the family, and is supposed to be used by the elder brother,
as head of the family.
3. K-i-i (££ i|) is the skill of an expert in any art or science; ki.liih ($JJ f£) a
fixed system of written rules.
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doubt is that mankind rely entirely upon their children to perpetuate
their posterity. The prosperity or ruin of the family depends upon
(the character of) the rising generation.
Evils of Parental Indulgence.
2. Now whosoever in the world is good, it is by education that
he has become so; whosoever is evil, it is by the want of education
that he has been ruined.1 Hence if people's youngsters don't
follow the right, it is all the fault of you elders. Why do I say
this ? Because people as a general rule, from the age of five or six to
that of twenty and over, have not lost their boyish dispositions. Their
experience is gradually forming: it is indeed a critical period ! But
unfortunately your one idea is to pet them, and fondle them, and to
give them everything for which they ask, for fear they should cry.
(If any one) knows (their faults) and is vexed with them, you at
once take up the cudgels on their behalf.'2 You dress them out in
gay clothing that others may admire them, and pamper their
appetites even at the expense of stinting your own. You screen
1. Note the idiom — but which man born, even if good all is teaching perfected, etc.
2. Lit., for them strike, abuse, ^ive veut to rage.
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your children. If you see them curse or strike anybody, instead of
rebuking them you commend them, and say they are of first-rate
mettle, not afraid of any one. You are well aware the youngsters
are in the wrong, but screen their shortcomings, saying, "The
children are only in fun. What's the harm"? You know full well
they meanly steal people's things, and yet you praise their smartness,
and call it beginning early to provide for the family. If others say
your son is bad, you turn the tables and rebuke them.
How to train the Young.
3. Consider — what do children know about good and evil ?
They are wholly dependent upon their elders to excite in them good
affections, to check evil desires, to enlarge their capacities and
judgment, and not to allow them to follow their own bent. Hence,
able teachers will not allow their pupils to wear silks and satins,
but only coarse cloth clothing; not merely by way of conserving
their best interests, but really1 from a dread lest by and by they
become addicted to luxurious habits and ruinous expenditure.2
1. Chemj (jf)— " speaking more exactly;" i.e., pointing out the special way in
which their stock of happiness is likely to receive diimnge.
2. Lit., afterward desire sell-field-sell-land expenditure. Sih-fn/i (fg jjg) ia tho
opposite of cheh.fufi (#f |g). A person is regarded as having so much preordained
happiness or prosperity. He must be careful how he draws upon it, as by extra vag-
ance etc., or he will use it up and come to poverty or to an untimely end. The idea
here is that children should be brought up in keeping with their social position. f
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Don't go and thoughtlessly buy things for them to eat; not
only lest they grow dainty and in time to come lack food,1 but also
lest they fall ill by eating at unseasonable times. If you notice them
abusing others, or fighting with (other) children, no matter whether
they are in the wrong or not, before doing anything else give them
a good beating ; if you catch them lying, promptly rebuke them ; or
if you see them taking a straw or a needle from somebody else,
reprimand them severely.
Constantly talk to them about duteousness and subordination,
honesty and sincerity.
How the Youny should behave to others.
4. Teach them in their bearing toward father and mother,
to show a heart full of love and a life of perfect propriety. In their
bearing toward their elders, do not let them act pettishly, nor do
as they like-: in all they do, they must obtain permission,8 and not
act on their own responsibility.
Henceforward between husband and wife let there be maintained
a proper respect. Familiarity or levity must not be tolerated. Each
has a proper place in the home; do not act disorderly without due
decorum.
In intercourse with friends outside let there be no double-dealino- ;3
O *
1. i.e., their dainty tastes will lead them to extravagance in eating, and consequent
poverty.
2. Ping (£Q is used by inferiors or juniors in making request to those above them.
3. Lit., one is one, two is two.
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do not lie and play the fool, freely exchanging hospitality while you
have no confidence in one another.1
What is wanted, is that the rising generation should practise
goodness, cherish right affections, clearly understand the relation
ships of life, have a proper sense of shame, learn to be diligent,
frugal, and decorous. If they can be like this in very deed, they
will be young men of the right material. What need is there to be
anxious about the family property not increasing?
Importance of Early Training.
5. Reflect — all you people, whether scholars, farmers, labourers,
or merchants, have an occupation handed down in the family. The
scholar wishes that his sons should succeed to his literary fame ;
the farmer that his should plough, weed, and reap ; the merchant
that his should make; profitable investments ; the soldier that his in
their successive generations should study the art of war. Seeing
then that you wish your sons to follow the same callings, and hand
them down (unimpaired) in the family, if you do not educate them but
suffer them to go to the bad, how can they possibly inherit your
property? The proverb says, "The child is father to the man."2
If they follow after the right in early years, it is as second nature to
1. A tniit rnh jreoi/.iii (}'j3 pij /$ )£) is <""' that a pcrS'>M might, invite to eat with
him. but would not take into his confidence. Kan tan (Jjf JJ§) the "liver and gail ''
refers to the intimacy and confidence that should exist between bosom friends : the
liver is looked on by the Chinese as the seat of the feelings : cp. Deuteronomy xiii. (j.
2. Lit., The man is seen in the child ; " in," lit., from.
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them ; if you do not teach them from childhood, the result is you
cannot control them when they are grown up. They will then act
improperly, hang about on the loose, and either give themselves
entirely to drunkenness and gambling, or associate with companies
of ne'er-do-wells,1 and acb without restraint. Though you have
stored up2 abundant wealth, it will be insufficient to meet the
expenses of their wasteful prodigality.
And when it comes to law breaking — committing adultery,
plundering, cheating — they meet with punishment. You elders
seeing your young folk meeting with so terrible a retribution, then
wish to spare them, and to save them, but are powerless to do either.
Vexed and provoked to anger, although you feel remorse it is
unavailing. How much better to have taught them earlier? The
Ancients said, " Stern fathers produce good sons." Take advantage
of the time when they are still young, and you not yet past your
prime, and set to work at their education. If you wish to teach
them to perform the duties of the family, first teach them to act as
men ; if you wish to teach them to be good men, first teach them to
cherish right desires. (And to achieve this end) you must without
fail thoroughly explain to them (the principles of) duteousness,
subordination, industry, morality, and a sense of shame.
1. Lit., a company of foxes and a parcel of dogs.
2, Lit., 10,000 strings (of cash).
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Penalties of the Law to be taught to the Young.
6. As to evil doing, you must also let them know that the law
of the land will not forgive it on any account. Note what is
recorded in the Penal Code : —
" The seditious and turbulent, together with the perverse and
uufilial, shall be done to death by the slow process. Those who
commit rape, shall be strangled; those who make an unsuccessful
attempt to do so, shall be beaten a hundred heavy blows, and be
transported 1,000 miles."
" All who without occasion enter the house of another in the
night, shall be beaten eighty heavy blows; or the master of the
house may kill thorn at the time."
" Those who teach either magical arts or heretical religions, who
assemble people together to burn incense, and under pretence of
cultivating goodness, stir up and excite them — the chief shall be
strangled, and his adherents beaten a hundred heavy blows each,
and transported 1,000 miles."
"Promoters of idolatrous processions shall be beaten a hundred
heavy blows."
"Those who defraud either the revenue or private individuals;
those who lay false claim l (to property) ; those who swindle others,
and those who abscond with other people's money or goods, shall
all be punished as robbers and thieves."
1. Lit., falsely recognise; e.g., claiming any article picked up by another in the
street .
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"Receivers of large quantities of stolen property, shall be
sentenced to military convict labour, with their sentence written on
the wooden collar."
"All who falsely accuse law abiding people of being robbers,
and those who keep stolen property on sale, shall be banished to
penal servitude in military garrisons on the frontier."
Teach them that all1 illegal and injurious acts, such as
kidnapping, purse cutting, package dropping,2 assault and battery,
and murder, trumping up false charges involving life, acting as
go-between for bribery, encroaching on other people's land, opening
gambling dens, exacting more profit than the law allows' — are
unseemly and immoral, — and will be punished according to the
gravity of the offence : one crime endangers both life and property.
Knowing the terrors of the law, to old age they will not violate it.
Warning against Gambling.
7. Men nowadays fall into no sins more easily* than gambling
1. Note the involved structure of this sentence — chu . . . ih-ts'ieh . . . tih si',
all ... acts, ru, as (such as) . . . tu sh'i hu tsoh fei uei, all are unseemly and immoral,
tu kiao ta ch'i-tao, all teach them to know ; " let them know that all such acts as ... are
unseemly and immoral. Tilt (fit)) makes the long enumeration between ru ($n) and
at ($) adjectival : in colloquial the tih would follow the enumeration of each offence ;
«.^., in kuai ren-k'eo tih si, etc.
2. This refers to a common trick of sharpeiv. A packet is dropped and picked
up by some passer by. He is then accused of abstracting certain valuables from it,
and usually made to pay something to get out of the difficulty.
3. The legal rate is 2 per cent a mouth, and is the charge made by pawn-brokers;
but it is generally exceeded in most money lending transactions.
4. Ru (#n) and roh (^iy) preceded by a negative indicate preference. In the above
example gambling and thieving are said to be commonly preferred to other forms of
•in. Tsui (|p) must be understood after tilt
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and stealing. Gambling in the first instance proceeds from a desire
to win other people's wealth. At the same time (people) lose sight
of the fact that (the issue of) games of chance may be1 computed to
a nicety. Notice that only those who have houses and lands bring
themselves to poverty by their losses ; and that empty handed ones
never win a fortune. Think again : Suppose you try your luck ten
times, and make five or six hits, you will still as sure as fate2
continue to gamble : but suppose in ten ventures you make seven or
eight misses, how can you still think of gambling?
Besides, the whole family look to you for food and clothing.
Inasmuch as you take to loafing and idleness, who have your parents
and wife to depend on ? Your wife will follow your example, and
come to no pood; and many a scandalous piece of business will be the
outcome. When you become poor and wish to do fanning you cannot
stomach its toils; you wish to engage in trade but have no capital ;
and no other alternative is left but to swindle and steal.
1. K'o-shi ("8J" jj-) is used in abatement of an affirmation, " well,'" " bnt : " in many
places it is pronounced k'eh-shi. There is a touch of sarcasm licre — "is it as certain
you will win, as you think?" Shu-ing (fjjij j|() " winning and losing "=rgauiiug. It
will perhaps help the student to connect ti/i ($J) with Vien and tseht in the first clause,
and with ch'ih sheo k'ong k'ilen in the second : in t'ieii in tfteh ti/i • ch'ih sheo k'ony
k'iien tih, etc.
2. A'at (U) is generally used for what is right or proper, but it is used collo
quially as here to indicate what is destined or fated to be. If disaster overtake ft
man or he is killed by an accident, t'a kai-ina (^ $ ffij.) " it is his fate " is used : cp.
hoh kai (-^ jJJ) " '* was n'8 destiny." Note different uses of ch'any (^)— a placo,
and a time.
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Warning against Thieving.
8. Now you do not take into consideration, that to turn thief is
to seek the road to death. It doesn't matter whether a man is a
robber on a small or large scale, as soon as he enters the gang he is
daily in fear and trembling,1 lest his (crimes) should be brought to
light: travelling or resting, sitting or lying, he is ever on the watch.
When the authorities seize him, it is needless to say that his
punishment is bitter. At length when he has brought ruin upon the
family property, disgrace upon his ancestors and trouble upon his
parents and brothers, bystanders will point to him and say, " This is
the son of So-and-so, and to-day he has come to this pass ! " And
this evil reputation will be unalterable in after generations. The
proverb says, " Don't look at a thief while he feeds, but while he suffers
punishment " ; and again, " Die of poverty but do not be a thief" —
exactly the advice given above.
An Example of Bad bringing up.
9. Formerly there was a robber whose mother came to see him
while on his way to the place of execution. He forthwith wished to
suckle her breasts. His mother pitying one so soon to die, gave him
her breast to suck. The robber exerted his strength and bit off the
nipple, crying out savagely, "You have brought about my death, I
1. Lit., ho lifts his heart aud curries his gall.
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will bring about yours." The bystanders could say nothing. The
robber said, " That I am condemned to die to-day, is entirely brought
about by ray mother. When I was a child and knew no better, if
I stole a scrap of vegetable or fruit, my mother was delighted ;
if I stole a thread of silk or cotton she commended me, only saying
' Well done.' She entirely neglected to warn me, (but) indulged me ;
(so that) to-day I must lose my head from off me.1 Can I help hating
her ?" Consider ! is not this an example of the retribution which
awaits those who neglect to educate their children ?
Warning against Undue Severity.
10. Does not this line of thought2 lead inevitably to the conclusion
that children ought to be educated, and that strictly? But while
teaching them, do not be too impatient. If you are vexed with dull
scholars,3 and are exacting every day, children cannot improve. You
must gently coax them, and hedge them in, and they will then, without
being aware of it, walk in the right path.
Warning against Evil Companionships.
11. Another point. If children associate with good and helpful
1. Lit., body, head, unable to keep safe : cp. Genesis xl. 19.
2. Lit., with this to reflect on, children why not teach ; to teach them why
iiot strictly. J (£jQ here=a particle introducing tho object of the verb.
3. Lit., hate iron for not becoming steel.
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friends, they will as a matter of course be good ; if with the prodigal
and vicious, they will naturally go to the had. The proverb says,
" Sweet musk imparts its fragrance to a paper in which it is wrapped ;
and a mud turtle communicates its stench to the willow twig run
through its body."1 It is obvious that in the education of children,
you must choose their companions.
Need and Value of setting Children a good Example.
12. A further remark. If you thus instruct the young folk, you
must in the first place follow the right yourselves. If elders in the
ordinary course of things, are inclined to evil, though they daily
talk to them about the doctrines of the Ancient Worthies, the young
people assuredly will not go by what they say, but by what they do.
Hence the Ancients said, "You should leave a good example to your
sons and grandsons." If the minds of the adults are daily bent on
good motives and right conduct, the young folk already have a pattern
to keep before their minds in each matter that arises. Elders should
also at all times, in public and in private, unweariedly reiterate in their
hearing the good deeds of noble characters in history, ancient and
modern. If your children daily see and hear nothing but what is good,
1. Example is contagious.
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they will both remember and comprehend without an effort. In course
of time the inevitable result will be that their minds will be replete
with liberal sentiments, and their deportment irreproachably correct.
Inasmuch as your property being (in) safe (hands),1 and the rising
generation all men of worth — those who make progress in their studies
will rise to office and become mandarins, bringing honour2 on their
parents, reflecting credit on the family, and rendering after genera
tions illustrious. And can it be that the spectacle will give you seniors
no pleasure ?
Why even stupid youngsters — who make no progress with their
studies, after receiving an education will remain content with their
position, and will not draw down misfortune on themselves, or bring
their parents into trouble. Nay, the whole community will speak well
of them. And will not this be a source of joy to the entire family ?
The Training of Girls.
13. Even girls, must not be left without an education. To-day
they are your daughters, soon they will be somebody else's daughters-
in-law. If they have not been properly educated :i as daughters, it
1. The children being well trained will not waste it.
2- Titles of honour are frequently conferred as rewards for merit or service.
Feng (£j)=;a reward bestowed upon a person's wife, parents or grandparents whilst
still living ; tseny (jjj|)=title given to his deceased progenitors. See Mayer's Chiqese
Government.
.3. Kiao telt tao ($% '$ ^) cp. English, " up to the mark,"
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will be too late to learn when they become daughters-in-law. Hence
you must guard them from their earliest years, and teach them to be
agreeable, to be chaste, to do their duty by their fathers-in-law and
mothers-in-law, and to obey their husbands. They must be taught to
practise such things1 as how to spin and weave, and cook. Do not
allow them on any account to become accustomed to idle habits, nor
let them be adepts at beating and scolding the servants. If they are
allowed to do as they please, they will become proud and lazy, able to
speak sharply ; so that in days to come they will be viragos, tale
bearers, vixenish and obstreperous, defaming their fathers-in-law, and
mothers-in-law, insulting their sisters-in-law, and imposing upon their
husbands. Everybody will ridicule them as being unmannerly and ill-
bred : will not this disgrace reach to the parents ?
Benefits of training the Young.
14. Hence2 all, whether male or female, must be taught betimes.
Besides, the children of to-day will in after life be full-grown, have
sons and younger brothers of their own, and become seniors themselves.
If they teach their young folk the things you have taught them, then
1, Lui (!j§0 may bo regarded as forming the plural when it follows certain nouns,
or, as here, a list of terms.
2. Shi (ji)~ f/«-t (Hr £J) hence.
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every household will have proper manners, everybody without
exception, will be on the best of terms. This is all that is required to
briug about a peaceful state of things in all the Empire.
Observe ! if you know how to teach, even village children may
bring glory to their ancestors : whereas if you do not, then even the
sons of noblemen will bring disgrace and ruin on the family. The
logical conclusion is that to thus educate from childhood is a matter
of the utmost moment. All give diligent heed !
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CHAPTER XII.
"Prevent False Accusations, and so shield the Law-abiding."
Object of establishing Law Courts.
\. The meaning of the Emperor : (he) says : —
The government established courts of law in the first instance,
to punish evil doers, and to warn the unconscionable ; that they
might change their evil courses and reform ; and not — surely — that,
instead of this a set of rogues should accuse and injure worthy and
law abiding people.
All who really have suffered some grave injustice, cannot in all
reason be expected to put up with it ; they have no alternative but
to take the case before the official and beg him to give a clear
decision. Hence it is inevitable that there should be pleas and
counter pleas : this of course is done from necessity.
Professional Litigants.
2. But there is a set of unscrupulous characters, who through
long experience are good at law suits : they are one mass of dark
schemes and fiendish devices. Whenever they open their mouths
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they say, "Au accusation is not complete without a falsehood."
They secretly plot against others, weave false matters into (the
semblance of) actual facts, and make mountains out of molehills I1
If they are at enmity with a person, they lay plans to be revenged.
They break the law themselves and foist it on to others ; black they
make out to be white ; a bad case they by foul means make into
a good one ; feign to appeal to heaven and earth to shew the
supernatural efficacy of their skill.- A case of suicide they persist
in declaring to be one of death by violence ; if their valuation of
land is not accepted, they forthwith say it was seized by force ; a
quarrel over some debt they state to be a case of robbery with
violence.
Cases already decided, they wish to have re-tried, urging that
the judge was bamboozled by extortionate underlings. If a widow
accuse her brothers-in-law, they insist it is a case of compelling a
chaste woman to marry (again).3 In a case (involving) husband,
father, (wife) and child, they wilfully bring forward the names of
the woman and child only.4 They have all sorts of piteous and
1. Lit., a small theme frame (into) a great theme.
'J. Lit., gods-going-out-devils-coming-in skill.
3. Widows who do not remarry, or girls who after the death of their betrothed
do not marry again, are said to .xAen-^ie/t (if fj!) "preserve chastity ;" if they marry
they are said to xhih-txieh (-^ fjf) "lose chastity." Pressure is sometimes brought
to bear on a widow to induce her to marry, with a view to obtain possession of her
property.
4. This is done in order to screen the real offenders ; the punishment inflicted on
women and children being much lighter than that inflicted on men.
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grievous complaints;1 their sole anxiety is lest the judge should
disallow the case ; they have no fear as to the ultimate verdict.
Pettifogging Attorneys.
3. There is another class of loungers and lazy-bodies, who make
a trade of drawing up indictments, and look on going to law as fine
sport. They set to work with their pen, in the hope people will be
caught in their net ;2 and excite to quarrel, simply with a view to
making a little money out of it.
If some paltry matter arise among country folk, they incite
them to bring an action at law. They arrange with the chief
underlings and clerks to combine to swindle them of their money.
Whether the case comes to a hearing, or is settled out of court, they
get their commission. If the case is decided and luckily (their
client) gains the day, both plaintiff and defendant suffer loss, while
they on the other hand make money out of it. A.nd not content
with that, they still demand their fees, and expect their client to be
grateful8 to them, saying they are smart hand?.4 If (their client)
lose the day, they stand by and see him beaten and suffer indignity,
while they escape scot free.5
•y
1. Uel tal'i k'u u (/£ fjjj ~g ^§) "dangerous phrases and bitter words." These are
the complaints or charges written on the oh'ertg-tA (-S -FO or forms on which charges
are triads out. An action at law cannot proceed unless a statement of the case is
first presented to the official ; if he allow it (chtieii i'ft), it may proceed ; if otherwise,
it may be postponed indefinitely.
2. Long (f|) a cage, loh ($j) a net ; used of duping others : cp. Psalm x. 9.
3. Lit., demand thanks. The Chinese idea of "thanks" generally includes
something more than verbal expression.
4. i.e., their skill brought the matter to a satisfactory conclusion.
5. Lit., but they have no matter (as light as) a hair.
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o/ screening such Men from Justice.
4. Everybody in the country dread men of this sort, and style
them " Masters of Litigation." And yet, if the magistrate begins
thoroughly to investigate as to the writer of the indictment, these
imbecile people still shield them, and provokingly refuse to betray
them, merely saying, " It is an indictment drawn up by some
strolling fortune teller, or physiognomist, or travelling doctor."
They hoax you into deep waters, ruin your family, waste your
money, flog you,1 and still you shield them ! Say yourself, isn't
this idiotic ?
Harm done by their Intrigues.
5. It is just because of there being this class of pettifogging
villains, and because yamen underlings from the highest to the lowest
make common cause and act in concert with them, becoming their
accomplices as prosecutors and witnesses, stopping short at nothing —
that the mandarin not unfrequently becomes their dupe and gives a
wrong decision against innocent persons, or flogs or tortures them ;
and they not being able to endure the punishment, give way to
reckless self-incrimination2.
1. They are said to do what they cause others to suffer.
2. Lit., the faithful mouth wildly confesses; i.e., the agony makes an innocent
man confess to guilt in order to obtain relief. It is a common thing for magistrates
to extort evidence by torture.
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Now although in case of false accusation o£ this kind, it will not
do to say the wrong cannot come to light; supposing it does come
to light, still you suffer both vexation and loss. The latter may
be trifling so far as it results in hindrance to your private affairs ;
hut very serious when it amounts to reckless waste of the family
estate. That law abiding people should be falsely accused is truly
lamentable. Don't you think1 these pettifogging villains who harm
them, are most hateful ?
Penal Enactments against False Accusers.
6. Hence our Sacred Ancestor the Benevolent Emperor remem
bering you in pity, decided to remove these malpractices ; and in the
Statute Book purposely fixed the penalty of false accusers to be
threefold that (dne to the crime) they charged others with.8
Whoever falsely accuses another of a capital offence — if the sentence,
whether it be strangling or decapitation, has been executed — must
suffer death himself by the same punishment : 3 if the execution has
not yet taken place he must still be condemned to receive a hundred
heavy blows, to be transported 1,000 miles, and in addition, do
1. Klan (!§•) often="to think, regard."
2. Lit., decided falsely-accuse-add-three-degrees-of sentence.
3. Lit., return and sit; i.e., the evil he intended to inflict on others comes upon
himself : cp. "curses come home to roost." vSee Psalm vii. lit, 16 ; Daniel vi. 24.
/ (£D follows many verbs signifying to accuse, punish, be guilty of, etc., to introduce
the object of the verb ; fan-tno to recompense, i with, denoting object of fan-tso, si
death; "to be punished by death."
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bondservice for three years,
clearness.
The enactment states it with extreme
But these fellows are very bold and audacious. Because their
heart is set on money, they covet profit and forget the evil (they
inflict on others). Moreover, they are of a crafty, scurvy disposition.
They hoodwink the officials, and covertly injure others, just saying,
"It does not injure us, (who) knows how to expose the hollowness
of a false indictment?" But when they come across a sagacious
official, who will ferret out the actual facts of the case, and set the
law in motion, they who have falsely accused others of capital
offences will themselves suffer death ; those who accused others of
crimes punishable by military servitude or transportation, will
themselves receive the same punishment. If (some) instigator of
the suits is discovered on investigation, he is bound to receive
torture by squeezing and flogging as his present emolument; and
penal servitude and transportation will be his finale. Even if he
escapes this time, he is certain to reach this stage in the long run.
His wife, daughters and descendants, will all have a hard time of it
(in order to) pay back his former evil debts. The crimes he accused
others of without evidence, recoil upon his own head. Now where
is (his) advantage ?
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Ancient Examples of Forbearance.
7. Among the Ancients there was a certain Liukuan- He was
out riding in his ox cart, and met a man on the road who said he
had stolen his ox ; and ia the end led off Liukuan's ox, Liukuan
giving it him without any altercation. Afterward, the claimant of
the ox found his own, and returned Liukuan's, who consoled him
instead of contending with him in anywise.
Again ; there was one Kuehfan. He had reaped his grain, and
was drying it on the raised footpath that divided the fields, when it-
was all carried off by a neighbour whose fields adjoined his own.
He did not wrangle over it in the least. Later on, this neighbour
found out he had taken the wrong grain, and came repeatedly and
apologised for his fault ; but Kuehfan did not in any way run
counter to him. Men of this sort are most excellent ; it will be a
good thing for you all to imitate them.
How to prevent Litigation.
8. Think again, why does the Sacred Edict not say, " Prohibit
false accusations" instead of " Prevent false accusations ?" The
general meaning may be said to be, that it is better to educate you
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to a right sense of things, so that you will desist yourselves, than to
prohibit you by punishment. There are a vast number of people in
the world who make up false charges, whom the mandarin ordinarily
neither sees nor hears ; (and as) he cannot lay hands at once on the
right man, where then will he begin to interdict ? You people who
live together in country places are well known to each other.1 Now,
since you are all either friends or relatives, if certain among you are
bent on falsely accusing others, all of you search out the cause that
originated the rupture, and find out by investigation the set of villains
(who are at the bottom of it). It may be they have goue to law in a
sudden fit of temper, without any previous intention of doing so;
then gently reason with them. If they are bent on injuring others,
give them a severe talking to, and scare them a bit. Say, " Respect
able people as a rule mind their own business. If you get others
into a scrape by statements that have not the shadow of foundation,2
don't say, ' Heaven knows nothing about it,' (as) some fine day the
sin will come home to roost, and you will injure yourself instead of
others. Why go out of the way for this ? " The false accuser, though
1. Lit., who does not know who?
2. Lit., without shadow or form.
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7.
Le quibbles1 and prevaricates, seeing that you are impartial and
will not abandon your point, will be afraid, and not dare to go to
law. lie will weigh (your arguments) in his mind, and not being able
to get over (them), will not have the hardihood to bring forward the
accusation. From henceforth he will repent of all those courses of
co7iduct that grievously injured inoffensive people: (they) will
consume and melt away like ice and fog do when the sun appears.
Concluding Remarks.
9. If the soldier and the civilian alike refrain from accusing
their fellows and from accusing one another, the law abiding
members of both classes will be shielded from all evil. Don't
become a frequenter of the law courts ; it is a line of things in which
whether you are plaintiff or defendant you are sure to suffer loss.
If (these) reforms are long practised, not a single litigant will
be found in the whole Empire. Won't this be splendid ! All you
soldiers and people obey and conform to these words, and all will
be well.
1. Lit., forces words and robs reason ; op. na s?ii' h'tany piet\
is special pleading."
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CHAPTKR XIII.
"Prohibit gluing Shelter to Deserters, in order to prevent otkerx
from sharing their Fate."
Duties of Bannermen.
1. The Emperor's meaning: (he) says: —
The people in the Empire are exceedingly numerous ; and at the
present time we cherish you all. The whole Empire is like one
family:1 all the people are one b-/dy politic, and whether they be
dwellers in the Metropolis, or in the Provinces, Bannermen2 or
common people (Chinese), are treated exactly alike.
But in the beginning a the State instituted the arrangement, that
those serving under the Eight Banners4 in the Metropolis, should
protect it, while those in the Provinces formed garrisons5 in each
1. The family is the ideal form of Chinese government. The Kinperor is the
father, and wields a sort of patriarchal despotism ; while the officials are called
"parental rulers '' fii-mu knan (^ -{jj: Yj')-
'2. Kli-h#ia (5Jt ~p) or k'i-rtn (jjt A.) " Bannermen,'' include Manchus, Mongols,
and descendants of those Chinese who sided with the conquering invaders in early
days : these are called han kiiin (•$£ ^).
3. The Manchus obtained possession of the country in 1644, establishing
themselves under the title of the Pure Dynasty 7Vim/ Ch'ao (jp| ft>j).
4. The Pah k'i (ASK) are the divisions of the Manchu army. The Banners
are distinguished by colours, and further divided into two classes, called the Three
Superior Banners, and the Five Inferior Banners respectively. See Mayer's Chinese
Government.
6. Chu-fanij (ft gjj) are the Manchu garrisons outside Peking. Some are
stationed in '25 cities in Chihli, guarding the approaches to the capital, others are in
charge of the Imperial tombs, and others form garrisons at various important places
in the provinces ; e.;/., Nanking.
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province. (Bannermen) are widely different from the ordinary people,
and should therefore attend to the duties (involved in) being under
the flag.
Cautions against harbouring Deserters.
2. Should they not obey orders, but secretly make off to another
district, they are deserters: this the law stringently interdicts. Where
soever there come deserters, and soldiers and civilians do not ferret
them out, but dare to receive and shelter them ; all alike will be
sentenced to punishment.
There are only two causes why people harbour deserters. The
one is, you are deceived by their specious and flowery language, which
conceals the real facts of the case, and give them a lodging, innocently
taking them to be honest fellows. The other is, you covet their money,
and knowing full well that they are deserters, still say, " "What does
it matter : let them stay a few days ?"
Penalties attached to harbouring Deserters.
3. Now you fail to bear in mind that all Bannermen have chiefs.
The difference in rank between chief and bondservant1 is very
considerable: deserters who turn their backs on their masters, are
persons who wilfully violate such distinctions.
1. JV?(-/.f<ai (KJ ~jf) was formerly used for those bought with money. Manchus
alone tise it when addressing the throne ; Chinese statesmen styling themselves
cA'en (g).
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Those who harbour runaways, instead of being afraid of the
law, actually protect these unpatriotic fellows ; and they having those
who will harbour them, as a matter of course desert in larger
numbers. How can this be forgiven ? Hence in the 5th year of
Shuen-c.h'j,1 it was enacted " That those who harbour deserters should
be sentenced to decapitation, and that their property should be
confiscated: that the neighbours on either side2 should be tran
sported to the frontier as military convicts, and that if one family were
guilty, ten families should be charged with complicity." In the loth
year of Kanghsi a fresh enactment was made, viz., "All who harbour
deserters shall be transported, and the heads of the neighbouring ten
houses on each side,3 shall be beaten and transported."
All this means that our Sacred Ancestor, the Benevolent Emperor,
thought with pity of the masses, and changed heavy punishments into
1. He was the first emperor of the present dynasty, ascending the throne in A.
D. 1B44: he reigned 18 years.
2. In China every man is supposed to be his brother's keeper, [f a man goes
wrong and gets into trouble, his neighbours are held responsible for not having set
him a good example and made him a better man ! Hence a man is usually particular
about a new neighbour.
3. Nominally a small official or "elder'' has charge of ten houses, and a higher
official charge of a hundred. For the system of "Tithiuga" see chapter 15.
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light ones ; while from time to time he graciously conferred on one
and all — deserters and accomplices alike — a free pardon.
It was doubtless to induce you to be faithful in the discharge of
your duties, and not to commit these malpractices, that the Emperor
was thus lenient. (May) you one and all be glad, and rejoice together
in the happiness of peace.
Warning not to' abuse the Imperial Clemency.
4. All you soldiers and people be extremely careful and watchful,
not to associate with idle vagrants having no means of support.
Eschew all evil and dangerous courses of conduct ; do not commit
great transgressions in order to gratify the object of your illicit
affections ; do not hanker after petty gains, and forget (the risk
involved to) yourselves and families.
If you really do keep the law, every family will be prosperous
and peaceful ; everybody will be free from trouble ; no underlings will
come and annoy you — even your fowls and dogs will be unmolested;
and the Government will not need to inflict any punishment.
But if you, seeing how indulgent the law is, still go on in your
old ways, harbouring deserters for the sake of gain, and breaking the
law; how can this be forgiveu ? Besides, deserters are naturally evil,
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and have no regular occupation; the consequence is, the elder ones
take to thieving, the younger ones to gambling. Both are offences
against the law. Once found out, do you think that the deserters
having transgressed, those who harbour them will be able to escape?
of course they also are punished.
Exhortation to keep clear of Law Breakers.
5. Ancient writings say, " If a person associate with evil doers,
he suffers a good deal of harm iu consequence." Again, in former
days a certain Yen P'ing-chony also said, "If a person wants to escape
being involved in trouble iu this world, then he must even iu the
matter of a dwelling place select good neighbours." It is manifest
that the misdeeds of deserters involve the people. Fathers must
teach their children ; elder brothers their young brothers ; heads of
soldiery the soldiers under them ; village elders the people in the
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different neighbourhoods ; one and all to conform to the instructions
of his Highness our Sacred Ancestor, and give evil people a wide
berth. Thus undisturbed quietness will become universal, manners
will all improve, and no one will suffer for complicity with evil.
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CHAPTER XIV.
"Pay Taxes, and so avoid being pressed for Payment."
Object of levying Taxes.
1. The meaning of the Emperor : (he) says : —
There has been arable laud from time immemorial, and taxation
in consequence. Taxes are of extreme importance : — the State
depends on them to meet all its expenses : in the nature of the case
they should be collected by the State from the people, and rendered
by the people to the State. In all history, which Dynasty has not
thus levied them ? Besides, the fact is, these taxes are not for the
private uses of the Government, but are used for you people. For
example, they are used to sustain the numerous officials, that they
may look after you ; and to support numerous troops, that they may
protect you. With regard to1 the purchase of grain, and storing it
1. Kih (28:)=" and" in connecting the names of things and inferiors; but is
often used to=" iu reference to, concerning " etc., it is sometimes followed by it (J*).
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in granaries, this also is simply for fear of years of famine, that you
may be relieved. And not to stop with mentioning this, there are
cities, canals, embankments, boats, and granaries to be built and kept
in repair — uses without number; all beyond question simply applying
your taxes to promote your interests : never has the State oppressed
the people for its own gratification,
Reasonableness of the Amount levied.
2. From the establishment of Our Dynasty, there has been a
fixed amount of taxes to be rendered. Those who exact over and
above the fixed amount, and those who, acting in another's name, serve
their own ends, shall one and all be got rid of : not a thread or a hair
too much is to be collected from you.
In addition, the taxes remitted in various places, amount each
time to not far short of several million taels : who in the Empire has
not been a recipient of this favour ? Now, since the State unquest
ionably takes special care of you, you must reciprocate : it is your
boundeu duty to look on the business of the State as far more pressing
than your own. You should all, soldiers and people, be aware of this
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consideration. Lot none neglect their proper callings through inordinate
love of ease, nor spend money to no profit through love of show.
Prompt Payment of Taxes necessary.
3. With regard to the (proper) times for paying taxes — do not
delay on purpose, making excuses each time ;l thinking the Govern
ment will graciously remit them (altogether). By all means go
and pay your taxes yourself; don't commission somehody else to take
them when he goes, or you will fall into the snares by which sharpers
rleece people. Just pay up at the appointed time, lest underlings
come and make no end of a fuss at your door. If the proper taxes
are all paid up, the surplus will purchase some token of respect
for your seniors, or marriage outfit for your children ; as to ordinary
and holiday expenses, (these) may be gone over at your leisure. To
put it briefly : — if no one of you owes taxes, the officials will not come
to enquire after you, nor the underlings to search for you. You will
be able to dwell together with your wife and family in peace and
safety, without the slightest annoyance. How delightful !
1. It is a common thing for tax payers to ask for au cxtunsiou of time ; such
uxluusiou is called (A Tmieii. (— ftji) "a limit."
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Excuses for Delay.
4. You are perhaps unaware that taxation is an important matter,
and that it is difficult to relax the laws of the Government (on the
subject); or it may be you depend on your status, or that you serve
as an underling in a law court, and consequently intend to resist
payment of the land tax; or else it may not be convenient to pay at
the time and you are unwilling to devise some means of raising funds.
You merely say, " An extension of time is time gained, the delay of a
term is a term to the good." And again, " The prospect of gathering
in the harvest1 is uncertain. Some fine morning, in all probability,y
the official will notify (the Government) of a failure in the crops, and
obtain remission of from ten to twenty per cent, on the taxes. If
I (have already paid) shall I not (in such case) be a loser? Besides,
I have a few loads of grain, which I am loth to part with at a low
price, I will wait till the market rate is higher before I sell."
Inconveniences of Delay.
5. Now you are unaware that officials have a definite period for
laying before the Throne a memorial of outlay.3 If you overstep
the fixed time and do not pay up, the official, having regard to the
1. In many parts the harvest is spoken of as nien ch'enrj (^ J$[).
2. Van ih (H — ) 10,000 to 1 ;=a moral certainty.
3. This is done yearly by the Provincial Authorities. A statement of receipts
and expenditure is submitted annually by the Provincial Authorities ; and according
to the statements of the natives, ic is generally made a means of gain.
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settlement between himself and his superiors,1 cannot hut make strict
requisition and punish the underlings for neglect of duty.2 The
underlings who press for payment of taxes, beino beaten by the
official, cannot but come and row you, and want this, that, and the
other. If you reckon up the odds and ends of expenses, such as food,
wine, and gratuities to the underlings, it is much more than the
amount of tax you should have paid. If you delayed and after all
they did not demand it, well and good; but in the end, as before,
there is still no escaping the legitimate items of taxation. Why are
you so fond of deferring payment? Give it a little consideration.
How can it be as good to have to give this money to the underlings to
defray their outlay, as to pay up the legitimate items of taxation (in the
first instance)? It is far better to be a law-abiding, good citizen, than
to be a perverse fellow who resists the payment of taxes. No matter
if you are stupid, you should all awake to a sense of duty. Why do
you want to defer payment ?
1. Tlio k'ao-ch'eng (3* $) is the sum due according to the harvest. The local
official notifies his superior what sorfc of harvest has been reaped in his district;
in rice producing districts this is done after the first crop of rice tsao tao (JfL jjg) is
reaped. The amount of money or grain due according to the report is the k'ao-ch'enij.
It is also applied to the period within which a subordinate has to give in his report
to his superior ; and to the report itself.
2. Taxes are collected in the Spring and Autumn. The collectors are held re
sponsible for the amounts due, aud beaten if they are not forthcoming.
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Ingratitude of Delay.
6. Besides, the upper aud lower classes form one body. The
governing classes are in. sympathy with the people ; the governed
should also have regard to the difficulties of the Government. Just
think, all the constant anxiety of the Government is on your account.
Are there floods ? the Government must set to work aud huild dykes.
Is there drought? (the officials)1 must go (to the temples) and pray for
rain, Are there locusts? they must stamp them out. If these things
do not become (public) calamities, all of you reap the benefit ; if they
do, you both want a remission of taxes, and a general distribution2 of
relief. That the Government should thus act for you, aud you still
be behindhand with your taxes and hinder the affairs of the State !
Examine yourselves — how can you do it in all conscience ?
Take for instance a son living with his parents. The parents
with infinite pains scrape a little property together, in which you (the
sons) all share. Now if you are to fulfil the obligations of sons, you
ought so to submit to toil, and minister to their support, that they
may for a short season have their wants (fully) gratified. If the
parents fondly love their sons, with a tenderness deep as the sea, aud
1. Iii the event of drought, the officials are expected to go to the temples and
pray for rain ; the common notion being, that the prayers of those in authority
have more weight with the gods than those of the people. In tim es of great drought
or flood, the officials dare noc but go aud pray in the temples.
2. Lit., want rolief (by) houses aud mouths.
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the sons only attend to hoarding up for their private use, utterly
indifferent as to whether any of the needs of the parents are supplied
or not — they are just beasts, not men in any sense.
Advantages of Prompt Payment.
7. You people and soldiers should on the one hand consider the
manifold expenses of the State, and on the other hand regard the
importance of your personal interests, and pay taxes in good time.
In public you will have the reputation of being zealous for the
common good, and at home, the comfort of peace and quietness. The
officials will not trouble you, nor their subordinates annoy you. How
delicious ! Let your mind dwell on it at all times : it will be well for
all of you to reciprocate the kindness of the Emperor.
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CHAPTER XV.
(( Z7?ii7e i/ie Tithings in order to suppress Crime"
Removal of Criminals essential to Peace and Quiet.
1. The meaning of the Emperor: (lie) says: —
From time immemorial the entire removal of criminals has been
essential, that the people may be in peace and quietness. Should
there be robbers and thieves they must forthwith be apprehended ;
if there are none, preventive measures must be taken, they must be
guarded against beforehand. Hence he who apprehends a thief is
rewarded, he who lets one go is punished ; the official who does not
notify there are criminals (in his district) is visited for delinquency ;
if he exceed the time set for their apprehension he is degraded.1
The Tithing System is the Best Means to this End.
2. If it be asked, what is a good plan for doing away with
thieves ? beyond question there is nothing more admirable than the
Tithing System.2 What is the Tithing System ? Ten Wards are
reckoned to make one Tithing; a Tithing appoints a Headman,3 and
1. Ch'u-fon ($£ 5") is the punishment of officials for errors in administration:
ts'an-faft (^ frj) would not necessarily mean removal from office in such a case as that
referred to above, but would probably mean the loss if so many marks, kih ($£)
granted to Chinese officials for good conduct, and allowed to count as a set off in case
of subsequent faults.
2. All Chinese cities are divided into wards kiah (cp) or tuan (p£). Over them
all is an officer who presides over the pao-kiah kith ($ rp ^}) or Tithing Office,
3. Also called ti-pao (t& $) in many places.
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draws up a register for mutual espionage and warning.1 If one
family loses anything, (the remaining) nine are all implicated. This
is the regulation for (ensuring) mutual help and protection.
Reasons for Failure of the Tithing System.
3. Bub it is to be feared that this system through lapse of time
inevitably becomes a mere matter of form. The officials just look
through the household registers, and the people merely hang up
their door tablets; and as to the plan of uniting the countryside to
search out criminals — we certainly have not seen it carried out with
an honest purpose: the result is, that such things as holding illicit
intercourse with villains, and harbouring bad characters are practis
ed wholesale. For example, at the present time you know perfectly
well that a certain person among your neighbours is a thief, but you
are unwilling to give information to the authorities. What is the
reason of this ? Speaking generally it lies in (one of) four things.
(a) Dishonesty of Local Officials.
The first is — that the local officials in the ordinary course of
things do not honestly act in the interests of the people; but only
attend to their own reputation. The thing they most dread is that
1. The operation of this system has largely helped to suppress crime. It also
renders tho settlement of foreigners in Chinese cities very difficult, each one being
held accountable for tho action of his neighbours. Every householder is furnished
with an official paper called a men-pai (p^ Jj$) on which is written the number of
persons in the house, with sundry particulars ns to sex etc. This is suspended or
posted at the front door.
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(a statement concerning) criminals will bring them into trouble
through the official report.1 If the owner of lost property gives
information concerning a daring robber, or a petty thief, the
official, instead of apprehending the rogue, first examines the owner
of the lost property till he is thoroughly confused ; and although he
apprehends the thief and recovers the booty, at the same time he
worries the owner to death. Therefore those who have lost property
do not dare to give information, but are grieved in spirit, like a
dumb man eating a bitter melon.
Think of it : if the owners of lost property do not dare to give
information, the thieves are delighted to pursue their calling; it is
in fact as though the officials protected them. They accordingly
dwell among the neighbours on every side, and steal whenever they
get the chance. (The neighbours say,) "All we can do is to be each
on our guard against them, so as not to be robbed. If we let the
officials know, they will not bring them to trial promptly and punish
them ; but we on the other hand shall contract their ill-will ; with
the result that the officials take a guarantee, and are content with
preparing and forwarding a misleading document, which merely
states that our2 tithing is absolutely free from criminals — and so the
matter will drop."
1. The official is hold responsible for the conduct of the people under him. A
succession of offences in one district will cause his removal from office.
2. Pen (2Js;) is used in official despatches and proclamations in lieu of the writer's
name. It is frequently followed by his titles. See Mayers' Chinese Government,
Second Edition.
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(?y) Venality of Constables.
The second reason is, that the constables receive bribes and let
the culprit off for a monetary consideration.1 There has never at
any time been a thief who was not in league with underlings and
constables.
Whenever a person is robbed and notifies the official, he sends
a constable to apprehend the thief. The constable's first step is to
extort travelling expenses from the owner of the lost property, after
doing that he goes to enquire about the thief. If the thief, when
caught, gives the constable a bribe to shift the crime to some one else,
he will liberate him and let him get out of the way. In the next
place he comes to the official and implores him to extend the limit
of time allowed a few days,- in order to test whether the mandarin
regards the case as a pressing one or not. Does he regard it as of
no moment ? the constable does not put himself about to ask
repeatedly for an extension of time, but merely says hs cannot find
the thief, and so the matter ends. Does the mandarin press him
hard ? if he does not make a petty thief do duty for the real one, he
forthwith trumps up an imaginary case,:j and on his own account (i.e.
without official warrant) extorts a confession4 from some unoffending
person that /te.is the thie[ \ This person is beaten beyond endurance,
and has nothing for it but to come forward as the constable bids him.
1. Lit., receive bribes sell release.
'2. Officials give their underlines a certaiu time to apprehend a thief: if they
exceed that time they are beaten.
3. Lit., catches wind and grasps shadows.
4. K'ao-ta ($% ff) examination by torture. It is a common thing to torture veal
or supposed crimiuuls in order to make them confess to souie crime.
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Once in Court, with all he says, it is difficult to discern the facts
of the case,1 and when he is examined by torture as to his
accomplices, he is all confused and wildly implicates2 a number of
innocent people. The constable goes off, seizes this one and that
one, and extorts money from them to any extent.
Finally all that is done is to apprehend unoffending persons and
scare them out of their wits,3 while the real culprit roams at large.
To give information in a case like the above, not only does not
get back the plunder, but means incurring exorbitant expense, and
contracting the ill-will of all the Tithing.4 Hence those who are
robbed and lose property, concenl the fact again and again : who
would dare to be the first to come forward ?
(c) Connivance of Local Gentry.
Another reason is, that there are local gentry and scholars,
who, lost to all sense of shame, share the booty6 with the sharpers
and other villains, looking on robbers and thieves as a means of
livelihood,0 and protecting them of set purpose. Hence the common
people do not dare to denounce them.
1. Lit., a hundred mouths difficult to distinguish ; i.e., lie answers at raudoui :
his answers giving no coherent statement of the case.
~. Lit., wildly confesses, and stupidly drugs in ; p'an (§J) to grasp, drag in.
3. Lit., fowls flying and dogs jumping ; cp. '• all in a flatter.
4. Because they have been annoyed by the constables.
5. Lit., sit on the ground and divide the spoil ; i.e., they share in the booty
without going abroad for it.
G. Lit., regard robbers and thieves as food and clothing,
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((/) Indifference of the People themselves.
Another reason is, that the people have become accustomed to
take matters easy. Although in their own Tithing there are thieves,
they say, "We need not concern ourselves about our neighbours j1
if they do not hurt us it doesn't matter, why should we put ourselves
forward to report them ? " Or it may be they associate with them,
and buy some of their stolen goods cheap ; or they have an eye to
sharing some of their dainties.2 Who is willing to give information
about thieves ?
Hence, owing to these reasons, all the Tithings fail in their real
object/5 If neighbours lose anything it is entirely disregarded ;
they are treated just like strangers. If a wealthy man is robbed
they rather find fault with him saying, " Usually he is too stingy to
give away a cash, how is it that he is now robbed by others of so
many things? this is the judgment of Heaven on him."
(e) Extortionate Demands for Official Services.
Another most intolerable matter is, that constables and petty
officials in the Criminal Departments 4 of the different Districts,
1. Lit., rabbits do not cat the grass (that grows) by the side of their burrow.
2. Lit., excellent wine and fat meat.
3. Sliik-t.il (g[ $£) " true state or condition,"
4. Each yameii has six fany (^ fj|) or offices, which arc supposed to hear a
resemblance to the Six Boards Lu/i Pu (>^ 38) forming the Central Government
at Peking. These Boards are named as follows:—!. Li Pit (^ fjft) Board of Civil
Otiice; 2. Hn Pu (p ^) Board of Revenue; 3. Li Pu (jf3 |fJJ) Hoard of Ceremonies;
4. Pin'/ Pa (-fe ffi) Board of War; 5. Hsinj Pu (fij $R) Board of Punishments; 6.
Kon<j Pu, (X iHO Board of Works.
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turn the public interests to their own account ;! and under the
guise of " legal enquiry" make the most insatiable demands.2 They
want money at every turn. They want money for compiling census
returns, for issuing door tablets; till it comes to such a pass, that
nothing can be done without it. This is not to protect the people
but to annoy them. The result of acting thus, is that there is only
the empty title of the "Tithing System " without a vestige of the
real thing.
How the System should le carried out.
4. Only suffering the annoyance of the System, of course you
fail to perceive its advantages, if the criminal class become more
numerous every day, the locality cannot be in peace. At the same time
you fail to see that in its primary intent, the Tithing System is a
most remarkably good one for getting rid of criminals ; but it must
be honestly carried out to get the benefit of it. Hereafter both iu
cities and country places let the System be rigorously put into
practice. Let each district be divided into Tithings governing a
Ward. Let the cities be divided according to their different subdivi
sions ; the country places according to villages. Let householders
1. Lit., pretend public, aid private; i.e. serve self under pretence of oerviusr the
public.
2. Lit borrow legal-enquiry-hollow name, fertilize not-satisfied vexatious
demand. / .si (|g) "to nourish" is used in combinations indicating illegal action:
#'o hiu (-py jj£) "to frame excuses "=to make harsh demands.
^. ClCeaj-shi ($£ 7ft) " city market," the frequented parts of a city.
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that are next to each other, combine for mutual preservation.
Wherever, within a radius of three miles, there are well-to-do
families and farmers, they are naturally held responsible for the
good and bad among their servants, even if they number several
hundred. As to small villages, where the people are scattered, the
village elders usually know very well who among them is well off
and who is not, who is well disposed and who is vicious ; there are
none whose coming and going they cannot ascertain on enquiry.
(a) Receivers must be denounced.
Further, there is no need to wait till a person is seen in the act
of thieving before notifying the officials. Wherever there is a thief,
there is sure to be a receiver. Thieves of another place skulk in
some thieves' den here, and steal the property of the people of
this district ; those of this place also go and hide in some similar
place there, and steal the property of the people of that district;
changing about and acting as receivers. To sum up — there is no
such thing as a thief belonging to a distant place coming several
miles in order to commit theft, and having no one at all to act as
receiver.1 If they only lead away a cow, drive away a donkey, or
1. It may help the student to translate as follows; 1tsai strengthens the
negative *u-iu there is no (such) 3tao-li thing (as) *hti coming 5&e/i ki shiti li a distance
of several li 6tso tseh to be a thief 7tts'iien entirely *>nuh ko o-kla without a receiver.
The peculiar force of tih (6^)) is well illustrated in this sentence, all the words from
tsai to tseh being dependent on it : there-is-absolutely-no-entirely-without-a-receiver-
sojiarated-fow-tens-of-tniles-come-to-thieve doctrine !
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commit a burglary,1 they most probably hide in the receiver's house
in the daytime2 before setting to work at night. Gambling houses
and brothels are their chief resorts.3
(6)
Espionage essential.
All in the various Tithings without exception, whether gentry,
soldiers, or civilians, must be enrolled on the register. In the
Tithings, aid each other by diligent search. In the evening, ask
who is at home and who is absent, which family has anyone coming
and going. If at night a person, with no special business (abroad),
is not in the house, he has gone to commit theft for a certainty; or
if there is a stranger in the house at a loose end, he doubtless has
come to commit theft. The one in charge of the registers, will
notify the official in charge of the Tithing, who will forthwith notify
the Mandarin.
In the case of those who do not mind their own business, bufc
assemble in small groups4 drinking, gambling, cock-fighting and
dog-fighting, meeting at night and dispei'sing at dawn, together
1. Lit., sets to work to make a hole ; cp. Matthew vi. 20. The hollow walls of
houses in central and southern China offer but little hindrance to anyone who wishes
to make an opening.
2. See Job xxiv. 16. R. V.
•5. Lit., appearing and disappearing places.
4. Lit., three in a squad five in a knot.
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with those of questionable antecedents, and suspicious characters1 —
all must be reported at once, and on no account be allowed to
remain in the Tithing. In the first place, it saves robbery ; and in
the second place, it saves getting into trouble.
(c) Temples and Monasteries notorious Hiding Places.
As to temples in unfrequented places, far removed from any
habitation, and much frequented monasteries, various kinds of
people resort there in great numbers. These places are notoriously
the hiding places and resorts of bad characters. It is quite the
right thing that you diligently ferret them out. If you fear their
accomplices are too many, or that they will use violence and be more
than a match for you, or you are afraid they are too influential, there
is no objection to your secretly informing the officials; they of
course will deal with them.
(d) Soldiers' Duties in the Matter.
In the case of you soldiers who are on guard,2 you have an
extra responsibility to keep watch and ward : you roust be of one
mind with the people in making strict enquiry. Promptly go your
rounds, whether by night or by day. As a rule, every day after
setting the watch,3 forthwith prohibit travelling by night. Should
1. Lit., footprints may be doubted people.
2. A hsi.in (jft) is a military post in charge of a sergeant pa tsony ($2 jff,).
3. Generally at dusk : the hour varying with the season of the year.
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tliere be a night prowler, detain him till daybreak and then let him
go. If he use violence, request the official to deal with him; if any
take his part, they belong to a gang of thieves, — take them all to
the official.
As soon as you hear there are thieves about, set to work and
beat the gong, that each place may respond and intercept them.
Do noc annoy the people under colour of making search, nor
get innocent people into a scrape, (because) you have a spite against
them. Do not receive money from thieves, and for a bribe let them
off on the sly, nor overlook (their offence) for old acquaintance sake.
(e) Need of United Effort.
All must put forth united effort. If all are appointed to their
respective posts in regular course, and constant search is made, of
course criminals will have no place to settle down in. If all soldiers
and people are in peace and quietness, will it not be delightful ?
An ancient plan for apprehending thieves was to erect a tower
in a village and place a drum in it. If any one family had anything
the matter,1 the drum was beaten, the people heard it, and at once
1. In- si (^ ^)=in difficulties, to meet with anything unusual iu the way of
accident or misfortune.
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stopped the most important points of exit. Where could the thief
run to then ? This is a military device, but it (also) lies hidden
away in the Tithing System.
Application of the System to Waterways.
5. If thieves are allowed easy exit and entry on the principal rivers
and seas, there will be difficulties in the way of carrying out the
Tithing System. But if vessels are registered under an indicator,1
and a number, either ten making a flotilla, or any number between
that and a hundred making a fleet, though each ship stands its own
course, still the men will all know one another's vessels : even should
a pirate vessel get among them ic is found out at a glance : how can
it be hidden ? This also is included in the design of the Tithing
System.
Importance of putting it into Practice.
6. In conclusion : these methods must be loyally carried out.
It is best to set to work and prepare thfin thoroughly beforehand.
Otherwise, when you are robbed and your goods injured or lost, ten
families will be involved in the ditlic - of one; nud (such want of
1. The characters forming the Thousand Chnrncter Essay 7Vieii, TYi Uen (^f- ^
«j£) are those most commonly employed for i.liis purpose. The vessels are classed
uuder the different, characters, ds'i (-^) by means of a huo (i$£) or uuuibur ; e.g. t'ien tsi
ti-ih hao (p^ ifJ ?$ — jjjjj) "uuiubor ouc muter tho class t'ieu."
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care), besides being an ill requital for the kindness of the Emperor
in repressing criminals and quieting the people, is far from being
the best plan for preserving your persons and property intact.
Remember without fail !
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CHAPTER X.VI.
" Make up (Quarrels, and so respect the Person and Life"
Importance of caring for the Person and Life.
J . The meaning of the Emperor : (he) says : —
Every human being is endowed with a body and a life. Life is
the gift of high heaven ; the body is handed down by the parents :
that everyone should care for both, is one of the first duties of
mankind.
The people possess bodies, and therefore devote themselves to
the all important business of farming; thereby supporting both their
parents and wives : soldiers are endowed with bodies, and therefore
study military science and drill ; by this means protecting the
people, and requiting the State.
The usefulness of the body is agreed on all hands ; and because
it is so useful, we are bound to take care of it. Hence the ancients
in walking, or speakiug, dared not for one moment1 forget their
1. Lit., one movement of the foot, one going forth of words.
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parents ; lest they should fall and injure the body bequeathed by
them; or lest by cursing others, and being cursed by them in
return, they should bring their parents into reproach. To thus
regard the body as supremely important is the correct thing.
Evils of yielding to Anger.
2. How is it you continue to be at enmity with others?
For the simple reason that most people's disposition is obstinate
and cannot alter. They only ace under tli3 impulse of animal
passion, are headstrong and cannot be restrained. Suddenly in a
fit of auger they quarrel with others, and either kill them, or are
killed by them, and forfeit their lives in consequence. But they
fail to bear in mind that fighting and cursing are only the outcome
of a fit of passion ; and that matters merely relating to property do
not affect the person, are of no special importance, and may all be
explained.
But unfortunately you are overbearing and wish to pose as men
of mettle. Whenever you open your mouth you say, " These insults
are unendurable;" and, "What if I do kill him, I shall but forfeit
iny lifo for his ; that's very simple."
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Troubles involved in a case of Assault and Battery.
3. But you overlook the fact, that in ;vu ordinary case of assault
and abuse, as soon as you get to the yainen, you must endure the
insults of the underlings. If all the persons criminated1 are not at
hand, you must wait ten days or halt' a month. Let your affairs be
of the utmost moment,2 you cannot return. And even when the trial
comes on, and you say you arc in the right, your opponent has also
something to say. The mandarin soon upsets your caser< and makes
you feel ashamed of yourself. Besides, if you prefer a false
accusation, the mandarin upholds the law and condemns you to the
punishment that Avould have been due to your adversary. Even if
for the time you gain the day, that opponent of yours is unwilling
to submit to it, and will doubtless carry the case to another court.
Yon go on for ever each vexing the other. Enmity becomes still
deeper, more and more time is wasted and money squandered,
reproach and contempt are increasingly harder to endure. Further,
if life is taken, when you come to be sentenced to death and are
tortured and beaten beyond endurance, yuu will bitterly cry far;
1. Ren-Jan (X 2(11) persons waiting trial.
2. Lit., heaven-fulling-impoilunt matter.
3. Lit., iiitervogates you upside du\vu.
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pardon, in piteous tones. Onlookers will say, "Where is he gone to,
who was formerly cock of the walk ?" All this is because a moment's
indulgence in passion has developed into irreconcilable enmity,
Is it not to get into great trouble on account of a mere trifle ?
Undervaluing Life leads to Murders and Suicides,
4. Moreover, that a murderer should die is an irrevocable
sentence. Though the clemency of the State is great, it cannot
suffer the murderer to live.
Consider — nature loves to conserve life,1 and has endowed you
with a body ; the Emperor's houses and land keep you alive.- But
alas, you hold life cheap, and break the law recklessly. It may be
you are determined to revenge some ordinary breach of the peace,
or your malice has been aroused through some outburst of passion.
The violent, trusting to their superior strength, kill others with
a few kicks and blows,3 and forthwith escape to another part : the
weak who are aggrieved, unable to endure this slight provocation,
throw away their own lives, reckoning that others will have to
1. Hao-teng (0 ^jr) "to love production" is .applied to heaven and earth, or
nature ; the common saying puts it, t'ien iu hao seitg chl teh, ren uei nan nh chl liny
(Tf. '<$ £F ^£ ~Z'& A B Sf, % Z Us) " heaven has the virtue of loving production';
man is tlie spiritual intelligence of creation."
2. The Emperor is supposed to possess all the Empire for the good of the people.
3. Lit., a kick (or) a blow.
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forfeit theirs in turn.1 On the spur of the moment they take a
foolish view of things, and either jump into a river, or drop into a
well, or commit suicide by hang-ing from a beam. This is tho
result of anger developing into enmity : the enmity deepens and
passion grows, until they endanger both your own life and the lives
of your family.
Wine Drinking a Fruitful Source of Crime.
5. If we trace to their source, the causes by which this state
of things is brought about/ they are more than can be mentioned.
But of the things in which soldiers and civilians easily transgress,
the greater part proceed from indulgence in wine. Those who
indulge in wine are muddled in mind, incoherent in speech. After
they are drunk, in consequence of a few words — spoken when they
were laughing and talking all together, hail fellow well met, and no
mistake — they upset the tables, break the crockery, and set to work
quarrelling with knife and cudgel. After they are drunk, they tako
occasion of being elated by wine to bring up some manifestly trilling
matters which had already been dropped out of mind by everyone ;
and the result is they are as (irreconcilable as) though they could
not dwell under the same heaven. Wrangling, fighting and misery
is the consequence. It is continually noticed, that fifty or sixty per
1. According to Chinese law, the one who causes another to commit suicide is
held accountable for his murder.
2. Chu!, follow up iiKii, fountain, source, .so-i the therefore, the means by which
a thing is brought about, tih which cAf, caused, te'i'tuis, Hen-kit reason.
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cent of the cases involving life which cotne before the Board of
Punishments, arise out of the evil produced by the after effects
of wine.
The Miseries consequent on Crime.
6. Alas for these criminals ! there is no punishment they do
not endure. They are imprisoned3 chained, and made to carry the
collar. They bring about the ruin of the family and loss of life;
their children weep and wail, their neighbours are implicated and
share in their sufferings. When matters have reached this pass, after
regrets are unavailing.
Exhortation to Reflection and Self-control.
7. From henceforth all come to a better mind, and setting
your private enmities over against your personal interests, see which
are the more weighty ? Set this little bit of spleen of yours over
against your life, and see which is the more trifling? Why do you
simply give attention to wreaking this petty spite, and after all lose
your se/f ? a little consideration of this sort, and the result will be
that you will neither be willing to follow up animosities which are
already things of the past, (forgetful of the after ill effects), nor
willing to act in an outburst of passion and involve yourself in after
regrets.1
1. Lit., baud down matters -after remorse.
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Reasoning ivith the Rude better than Retaliation.
8. Allowing there is a certain class of detestable fellows who
without cause or reason insult you, and you do not feel like letting
them off, still if you reflect a little, (you will see) how valuable are
your person and life. It is better to reason with them, or to take
a few elderly, just minded relatives, and talk the matter over as to
who is in the right and who is in the wrong, and with a few words
shut him up, than for you to curse and strike each other without
knowing who will gain the day. Men the world over can only be
won by reason. Do not let him go without making him accept your
apology.
Mediation of Friends safeguards ontt's Honour.
9. Again, if relatives and friends say, " This fellow is an
ignoramus, hence he behaved rudely to you, don't argue with him ;
he was drunk and therefore insulted you, don't try conclusions with
him." You should at once follow the advice of your elders and
give heed to their exhortations. If you can in deference to them1
1. Ti'ing-mien (f§ IS) "the face of the fenlings ;" to act out of consideration
of the feelings of others, lien tx'iny (oh li (Jj£ ffi jff Jj|) "to reflect on the circum
stances, and consider the li or eternal principle of right," i.e., to look at the case
in all its bearings — in itself, and as modified by circumstances.
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forgive him. and bring tlic matter to an end without sacrifice of
principle, you should do so. A consideration of the circumstances
of the case, saves a great deal of annoyance : why continue to have
trouble all one's life ?
Warnings against Wine Drinking.
10. Coming now to the matter of wine drinking, that must be
carefully abstained from. Observe, whenever the Ancients took
wine, they bade somebody to look on, to take note, to warn them,
and not to allow them to take too much. This was lest being
elated after taking wine, they should talk wildly, draw down evil on
themselves, and on coming before the magistrate receive extremely
severe punishment.
What is the benefit of wine drinking, that you still insatiably
hanker after the cup ?
Clan Fights should be avoided.
11. We will further supplement these words of caution about
wine drinking and making disturbances, by referring to one matter
only, which, in a word, manifestly emphasizes the importance of
making up quarrels and preserving life.
The fights with weapons which constantly occur, in Fuhkien
for instance, are quite inexplicable. In the first instance, the only
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occasion of offence is merely some casual quarrel, or petty dislike.
All that is needed, is simply to lay the matter clearly before the
Tribal1 Assembly and Village Elders to discuss fairly, who was
in the right, and so settle the difficulty. Even if the village authorities
should be unable to settle it, you have but to go to the law court
of the district, and state the actual facts of the case; the local
official would easily decide it and yon would be spared no end of
misery into the bargain.
Origin and Nature of Clan Fights.
12. But you are doltish and unacquainted with the law. It
frequently happens that you follow your own bent, and trusting in
the possession of power or the support of many members of some
powerful family, at once form an unlawful confederacy, and armed
with knives, spears, clubs and cudgels go forward to the fight.
The opposite side, hearing that the people on this side are numerous,
form a similar confederacy without delay, and stand on the
defensive. All are mixed up in the general scrimmage and fight
like mad-men. After, when the fight is over, some are wounded
1. Matters of dispute in country districts arc often settled by local tribunals
composed of men of note in the village or clan. Failing redress at their hands, the
aggrieved parties carry the ease to a court of law.
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others are dead.1 Further (the survivors) are also afraid of having
to appear before the magistrate and be punished, and hide, and
flee away to all parts — suffering no end of trouble.
Evils -resulting from Clan Fights.
13. Now, don't you know, that when they are apprehended and
brought before the magistrate, those who have killed others will
doubtless have to give life for life. When they reach the place of
execution and are about to be punished, they see their own parents,
brethren, wives and children : how grievous that in the twinkling of
an eye death should sunder its victim from the living ! Then They
call to heaven, but heaven does not answer; to earth, but earth
does not respond.
Furthermore those who originated hostilities will in the ordinary
course of things each receive retribution according to his works.
As to those who followed the confederacy and helped in the fight at
the request of others, without the slightest enmity towards those on
the other side, why did they go out of their way and recklessly
consort with friends at the expense of the bodies bequeathed by
their parents ? Let me ask, after all, which are the more closely
related, parents or friends? In helping others to fight, even if you
1. A less literal but perhaps more accurate rendering of this idiomatic sentence
would be,— the field is fall of dead and wounded, or there are dead and wounded lying
on eveiy side.
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win, what advantage is it to yourself? You only need to carefully
look at it in this light, aud you will soon understand.
Hereafter let the father caution the son, the elder brother
the younger. In everything simply appeal to reason. Neither
form unlawful confederacies for fighting, nor pay any attention to a
summons to help on a fight, and by so doing experience the miseries
which ruin families and destroy life.
Anger should be repressed by Self-examination.
14. The Ancients said, "Suppress the anger of a moment and
escape the sorrows of a lifetime."
Where in the world is there a person who has not a temper ?
At the same time there is reason in everything : good and bad,
right and wrong, are clearly defined. But because you simply dwell
upon the faults of others and not upon your own, unrelenting anger
gradually grows, and deepens into irreconcilable enmity. It' you would
search out your own faults and say to yourselves, " uet it be (granted)
that in certain things I was wrong; though he too was wrong, I also
was a little mistaken : it is difficult for me to blame him for coming
and treating me in this way ; " you would at once repress your hasty
disposition, and everything would forthwith be amicably settled
without any further damage. ,
179
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Patience should be cultivated.
15. Since it is evident that forbearance only needs to be exercised
for a little season, (in order) to secure both life and property, how is it
that the people one and all do not cultivate a peaceable disposition? If
you do not act on impulse, nor provoke to anger about trifles, nor
lightly believe the backbiting of every outsider, but uniformly practice
forbearance, there will be no need for bystanders to mediate and set
you at one; the spirit of strife about preeminence, will vanish of itself.
Will not this be a most excellent state of things ?
Confucius said in his day, "In anger think of the trouble."1 That
is to say, whenever people are angry they should consider, "If by get
ting angry I sooner or later contract an irreconcilable enmity, of which
I am never able to get clear all my life, how much superior (would it
be) to be a little more forbearing."
The Princel/ Man is characterized by Forbearance.
16. Mencius said, " If one person treat another rudely, if the latter
is a gentleman he will be unwilling to treat the former in the same
fashion. He will first examine himself and ask, "Is there anything
1. i.e., the difficulties your anger will involve you in. The passage is from the
Analects, where Confucius speaks of the nine subjects a gentleman should think about.
180
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nmiss in me which has provoked him to be violent and disagreeable ?"
He will examine himself three times in succession, till he has not the
least fault. If the person continues thus detestable, u gentleman will
simply say, " He is an unmannerly fellow, and differs in nothing from
a beast; first and last I will not argue with him."
Take note how magnanimous is the princely man !
The teaching of all these sayings of the Ancients is that you
should not regard as enemies those who might lawfully be regarded as
such ; nor be angry with those with whom you might lawfully be angry.
Concluding Exhortations.
17. All you people and soldiers must honestly put these things
into practice. Scatter your ordinary passions to the winds. Set
value upon the life of every man. You people in different country
places be on good terms with one another just like one family. You
soldiers in different camps and companies all be at peace (knit together)
as n-rte body. Whether as members of your particular village; or
hamlet, or as members of the State, be well behaved, and you will
all be happy and rejoice in peace, is this not the evident result of
making up quarrels ?
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Itt %3 ^, s
5 #f ME j&j
ffi ll § Sfr
S S A ffi
fi, ^ ^ |0J
M
rfi
*
it
Id.
R
a
I I—
J-L
:. IE,
Tfj
fli
I . V.
TU
*
Jtfc
»
/ ^3^**
2 ~F" "fcN
^, >T ^T
,
ift
n:
iti
flo ^ *,
»— ™^^v
tS. TTT I II
^ pj m
•• i syC
%% %t. A.
M
Jit
tt.
209
f» H- PF '
i
«
PI
/i
^^•-^
n
if
A
ft,
S £§ >\& 5& '&
ItJ o PR A M^c
Ic ^
Wn rffi ^J A +
m j* ^ a- ^ B
A s HI. « «, «
Jt'J
^
tr
W
ffri
s ^ ^
S t^4 i
/O ^Ii
fS *
x* ^ ?A A
/C_ Tg^ ^^t yv
P. M W *
Z
•> A ijj ~fc/> -j-'
<- A J^l /^ 5^c
IBI
• T -~
-J-<>
t>r
^ rff
T'j
A
>!=•
m
ffl.
rTn
A
itt
'
^ Jt ffn
.^^ ^v^X
fl. ± Jit
H'J Mi ±
210
m
16
ffl
M
Z
W
T
JB
?l° ^ £ If Z
11, # JB a Ik If-
s itt § £ fE ft
$5
f? Jl
^
T. is st -K
?« * * i
itt
M'J
A
•a
^Ii *" *^ /^l> • — r~ *
?i ^c ^ rfii
Po A — S«
f uo St ^u
P '-t it 3
a ii z>z %
a
HI
ffii »? ft
HIJ
ra
«
V
Jit
J:
Jit
^/. IB ''ft 3t ii.
@ IEU "S fi| «
^ •* •
*
JC
E
i a
fi It
fe ^
JS
i. m
; HA
211
INDEX TO NOTES.
An-ch'ah-xt $'£ %% ££
An-kuan-x'i-iien %t ^| ^p $%
Ancestors, Reviling a man's
Bannermen ...
Page
89
79
58
143
90
44
7
129
123
24
164
138
136
24
138
2
164
110
7
7")
75
ll<>
78
74
81
81
79
80
89
17
•>
13,44
16
16, 17
1C.
of!
127
13
53
121
9
136
chto '-m
Page.
162
63
21
79
97
13
10
16
54
42
81
18
7.5
143
164
7
89
19
67
32
1
3
12
137
89
119
78
100
90
138
161
SI
117
LSI
60
71
172
143
Cheo-li Jg) jp3
Ch'eofk
Chi J3 emphasizing superlative ...
Chi H
Barriers along Chinese streets
Bible References : —
Genesis iii. 19
iv. 6
xl. 19
Deuteronomy xiii. 6
2 Kings xxiv. 16
Jobxxiv. 16 R. V
Psalm vii. 1,1. 16
,, x. 9
,, Ixxxiv. 9
Daniel vi. 24 ...
Matt. vi. 11
vi. 20 .
Chi- it ^ JA ...
Lhi-Ji( $[] /ff
Ch'i &£
Ch'ih-fiaini H|| k§ ...
Choi, yg
Chong-uen ty jt
Ch'ong-Jciiin 5t 5---
Chit-)i(-n-Jco»f/ fa X ^x
Chu-fang Jilt P/5
Ch'u-fenJ&ft
Ch'iih-mith fjj -^
Ch'uh-lai {Ii 2£
Ch'uang-liang-tih $&%•&}}
Ch'uang-tsiang-tih 1 {$? $J /'
Clansmen, Wlio are reckoned to be
Classics, The Chinese
Coming of age
Elevation of Characters on page ...
Emphatic expressions of three or
four characters ...
Engagement of servants
Evidence extorted by torture
Exposure of decapitated heads ...
Expounding of Sacred Edict
Fan *\.
Luke xv. 18
Acts xxviii. 4
Romans i. 22
Ephesians iv. 17. 18
1 Peter iii. 7
Buddha
Buddhist celibacy of clergy
,, feasts of 1st, 7th and
10th months
Buddhist masses ...
,, nunneries
,, resorts and pilgrimages
Capital offences, Trial of
Capital punishment, Varieties of
Ch'a-faii 2£ |g = food
Ch«' |jf used to emphasize a sub
ject... o
Fan ^-T_,
Fan-it ;JQ ^
Fan-txo J51 ^
/*««// ^| (in Chinese Yamen)
Fang-ien-k'eo JJC -Ifj p
Fate, Chinese belief in
Feng-ch'eng ^ 7^c ...
/•'• lltf-tHI -III/ |.j |^
Funeral recjuisites ...
< -nlden Age ...
— chir iainj jg £{•
Chain/ <5t
Ch'an</ flf before another verb ...
Ch'amj ijb, Different uses of
Ch'aitt/-fi«i p| gfc
Ch'ao-iiao oj; (,'{,]
Cheh ffi = to discount
Chein/ Jf
C\eny-kin'j ]f jf^ ...
(y/l'6/^ rj£
Government, Chinese theory of 143.
,, Present dynasty ...
'rl €nff~t#i -1?- -%•
213
Han $f dynasty ......
HTI -; ---in order that
Happiness, Chinese idea of
Heo-pok&it .....
7/o-rA'aw.f/ ......
.nixiliary , .
~
Jf
aani/
41 U*
/A-Vr// pjj — extension of time
Hsien-mao-hs&eh $fc *£ jfiL
V/- -'iiKj-ch'i ft ih ......
ffsii-ften fr'f
II ii -k (iii n if
Ih-kitn — ^ applying to two sub
jects ... ...
Ih-/iang-u-ts'ien — • {"ff 3J. £3? •••
lao JH, implying supposition ...
Ino 5| = to get by overpersuading
Idolatrous processions in rivalry
li •&
It ffi
Immortals
I), <j\ = chaoffi
In-kong fe 3j]
lit -iany $*$jj
Interest, Legal rate of
fonjjKAengr p|i ]£ The Emperor
r« % implying supposition
Page
67
38
121
24
56
90
24
3
J!)
81
29
29, 32
89
1
151
32
91
80
165
45
2, 12
138
6
50
16
1, 44
55
4
104
55
6, 8, 9, 15, 57
1
76
18
35
91
... 126
1
5
166
Kai 3% = fated to be
Kan-hong choh-iien or k'ien
12, 127
Kan-tan JH" JJIIt
A''riH /fi^to think, to estimate
h'i(t.it<i-h*i $£ £'£ The Kmperor
Kao-fheo jg, ^f-
K'ao-ch't.nfj 3g !$ ...
A*'co p = person
Ki-H'htilft
Kt-kiao St
Ki-t^hi m
K'l-lni %L
K'i-l:'H<j ^G |£
f A''/-
Kl-J'fh
A"/-/
A-7 ^ = as to
Kih 2i = in reference to
Ajfaflo
Kiu-rti(ui<j |jt Jl
'
Jjt A
to
... 123
29, 138
1
97
152, 153
159
23
... 119
24
27
7
165
... 143
... 119
57
... 149
48
145
156
Page.
Kiah #c 95
Kianij-klu^^ ... 50
Ki<ui<i-nan *£ ]|} ... ... ... 45
K'iang-pien 5H$$ K'iaity-tx'} J§S gf 142
Kiao-kiian ^1^" ... ... ... 67
Kiao Z:\-, sign of passive ... ... 73
Kitn ^, sign of passive ... ... 11, 34
Kli-u Q, introducing new subject 32
Kitn-Kh'ih ^ |Jij ... ... ... 35
K'iiuj-ho^ft 24
Eiph-hsia (J "f ... '..'. ... 80
Kiu-hua-shan fa lp ]Jj ... ... 7S
K'in-ii ^ p|| ... . . ... 154
X"ttt-ren-te'tnj7 & A 1f 96
Ao P, to express uniqueness ... 73
K'o-Uah ft Efi 33, 68
K'o-xh'i "pj" Q
Koh %? used with xiaii<j ^
Kong-ih-ko-ts'l-t'ang *- —
z{| ffjj
Ku -huen-tsieh
Kit-mi. J X
Kuen-cheh
Kiien-kua
Ktiin-txl j
La-la-ch'ce-ch'ai-tih g JJ £
/,a/^$ ...... A"w i
Lao-*! 3£ filp or lao-kiao
Li-ch'an. jpg ^
Liang-hn p^" ^ '.
LiaiKj-fciaiig ffi Jl
Liang-tsuen-hoh-fuh
127
45
75
19
17
25/>
33
66
34
68.
70, 81
fli] 31
6,103-
... 67
95-
59, 100
81
45
... 45
Lien-k'i $$ ^ ... ... ...
Lien-tan ^ ^- .........
Ling-ch'i )^ jg ... ......
Litigation commenced under false
name ... ... ... ...
Litigation, First step in commenc
ing ...............
Liu fa ... .........
Liver, Chinese idea of ... ...
Lomj f| and ftmj ^ ......
Long-hua-huei t| ^ ^ ••• •••
Long-in-hu-aiao ft ft & & ...
Luh-ch'nh ^ * .........
Luen-hitei i^g ^ ... ... ...
Mai-mai-puh-lcien-mitn Tf jef ^\
Male issue, Importance of
Manchus ......
Men-p'ai f^ Rf
J/?'e»t jgf
Ming-Hill ^ j^
Monastic establishments
J/«A J5 for muh-iu $. 7
24, 96
76-
75
17
135-
13S
39
123
78
^^
75
77
143
5
157
24
117
79
214
Nn
jYa-w Up 4g?=all sorts of ......
Names used by Chinese, Various
kinds of .........
Nan-t'au<) ^ )g dynasty
Neighbours' mutual responsibility
Ni ffi instead of t'a jfa ......
Nifn-fith ^ f|J ... ... "...
Night, Idol worship by ...
Ning-kto...puh-tfo $£ "gj...^ 1$ •••
Nu-ts'ai yiH' .........
Nid-tan ft ft
Numerary adjunct after noun ...
O ft=o-mtn % ff9
O-mi-f'o-ftih Pnj $ P£
Official responsibility
Pa ft
Pa-rh't ft!
PaA-/t'; A
Pai-fcia-tih
Pao-tan $} JJL, pao-fang
Pao-kiah-k&h & Ep' ffi
Papacy, The
Parallelism of phrases
Peh-chih ^b fi.
Peh-lien-Jeiao Q j|^ ^
Peh-xh'ih T5 +
Pew
P«» • • . 7NO/I TIC . • • 3ft ...
Percentage, how reckoned
P*e» f£=tottf ft ......
PttA-cAf£-tj'ie»] yjs na jg ...
Pith-teh xheo ionrj ^ ^.g. §£ ^j
Praying for rain, Official
Presents given to show respect ...
Re-marriage induced by pressure
Ren A = others ...
R*n-Huang-tm j£ty
J>" tfl and roh ^ preceded by
negative ...
Sacred Edict, Expounding of ...
Sacrifice to parents
Xh<v ti(=a general reprieve
Papc
13
8
59
66
23
145
7
74
78
59
144
75
100
14, 31
58
74
158
2, 80
40
143
15
81
33
156
85
7
45
91
23
90
158
110
46
32
4
17, 22
122
11
49
21
154
24
135
5
87
1
Q
_t jft
Skang-iien _ TC
SJumg-t'ien _t ^ ...
Mi>n-mo & )gj = all kinds of
119
32
91
78
111
19
4, 44
81
110
ift-ii kuang-hs&in ch'ih-kiai gg fjj£
ffheo-nien-tih-k&eh
Kh'i-ien ^ "g nh'i=c
Shlh-kia-chang -j-
Hhoh-ch'mir/-tnan f
Shoh-hua^^
Shoh-st-to-te'ien *
Shui-t'n 7^
Shiten-rhi. The Emperor .
**?»?•>«*
Sih-fuh fg
Sl-shu-u-king 119
HI.
...
Siao-kong /]•»
Siao-ren /]•> A
.........
*S'o??f/ 5J5 dynasty .........
Style of addressing throne
Style of requesting superiors
Stt:/an00fcJ5p .........
Suicide in consequence of a quarrel 32,
Supposition often implied
I
22
97
83
135
105
145
135
8
12
66
127
90
99
145
Q7
121
90
42
67
>, 56
27
81
33
136
66
144
122
19
173
4
Ta-hsioh ^ J^
Ta-konrj Jt ijj ..... :
Ta-fxo ^J ^
T'a {& for fa-men •ffi f?9
T'ai-xhco ft ^p
Tan -ft kin -fan $* ft
Tan-tang-ahl-tao H » "fi J|
T'ang J3f dynasty ...
Tao-rcn jg A
roo-«^ii
Taoist deities
Taxes, Collection of
Temple name miao-hao
7V?) .7 ^= etc.
Tien j& ...
Tfien-chu-kioo
T'ien-hria 3^ "F
76
5
67
75
65
15, 49
29
23
74
2
76
153
1
20
5
156
4
85
90
85
1
._1,2, 11,13, 37, 38, 126, 163
28
and
70
126
Titles common to military
literary graduates
215
Tony "& ... ••
Ts'ai-hao
T«l-hao
sign of past tense
Ts'ien -=f ... waw
T«'in &
Tx'iti-tx'ih %
'I'*' in- fang %
Tx'ing-ch'ao
fn j( -
Ts'ing-txiu f
rase.
21
12, 47, 117
... 11, 57
21
3, :
"/'
Tuiu-sM-liao j|jJt
Txiu-*ih j@ fig
T--iu-rtth-p'e)i?:/-iu
T.so figc to l>e
T»o-ttien-hxia -^
156
5
'|«2
54
167
119
111
15
3, 53
12
135
20, 95
33
11, 43
81
19
1
175
8, 14, 29, 42, 57
59
*
Tttong-kia ^
1
30
19
77*f//< Jj£
'/;« SP
Titan $£
T'lioi.t'ien
high handedly
V-ch'any 3E ^
tV«A rltHR
V-Iuen HI ^
V-nei-JHao $& '$j %}(.
U-ISi ... p«A-rw_|| 15
ff-lan-huei 3
U-huan</ ^ ^
f-Tai ^|. applied to relatives
Van-ih m—
Ven-rhaii!/ ^C ^
Veii-t#ui Po5 ft
Ven-ii "$£. iS;
&en-tsing-toh-li M. ffi $.f$.
Wards in a Chinese City .
Well-off, Chinese idea of being ..
Widow compelled to re-marry
Wife, Choice of a ...
Women and Confucianism
rage.
19
10, 58, 112
16
... 156
... 115
66
71
27
91
7.2
58
78
78
79
17
152
94
11
68
84
70
175
156
62
135
3
116
Yamcns, Departments in Chinese 161
216
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