\ 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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(Price with Vocabulary Three Dollars.) 



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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 cses 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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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. Those 8 he held in the highest 
esteem were his ancestors ; consequently he exhorted everybody to 
duteousness 7 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 wri 1 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, 



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2. What is duteousness? Duty 1 to parents is a self-evident 
principle 3 of nature ", and the root of virtuous conduct in tnan. 

Indebtedness to Parents. 

o. You who are 4 children, and do not know how to do your 
duty by your parents, only think 5 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 
could 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 distressed 8 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 : <:!, (*) ; U ul ckte-lco 



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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 
sons 1 . They waited till you were well before their minds were at ease 2 . 

They looked forward with, great expectation 3 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 chose 4 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 did 5 
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 1lie 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 ofthe y rents. 
5. / .t eiKj (f^)= r sigu 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. If 1 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 consideration 4 for 
the wishes of your parents, that they may 6 be free from caro all their 
days. This 6 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 couple 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 fp 1 ]). 

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 falsely 1 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; even 2 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 intercourse 3 with friends they pay no regard to truth 
and consistency, but are wholly 4 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. Hut 1 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 be 5 , while their parents are at the point -of starvation :iml 
freezing. That Justice 11 will not tolerate men of this stamp, noes 
without savins;: even their 7 own children seeing their example, will 
imitate; them. Notice where have uHcliUiful sons turned 8 out 
any good children ? 

1. l -l,;>. (< ,}) m,in;ii- "to lean toonede," 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 cAttA.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 
/o 1 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, where 4 is there one that will be 
displeased s 1 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 |i O rt. 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 
yet 1 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 we 6 meet we 
are so much the older. It is but a few days 6 we shall be brothers 
(together)." 

The gist of this saying is, that though there is mutual 7 respect 
between brethren, they should still bear 8 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, invariably 1 give way 
to him. If one of the Ancients saw another native of the same 
hamlet or countryside ten years older than himself, he 2 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 to 4 those who are elder brothers, they on 5 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) in r 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 (jty=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 utterly 1 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 nre 4 on account of property. Some 5 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 



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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 ? " 

The 1 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 talk 5 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. 
Although 4 the left hand is awkward to a degree, nobody 
b.-iits the left hand with 5 the right. Now an elder brother and 
a younger brother are as closely 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 ( 
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 



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is more to be had. (So with) 1 our wives; they are not on the 
same foobitig (with us): we 2 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 upshot 5 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, 3 tih who, 
*puh-ho-muh disagree with, 3 h*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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either to fight or to go to law, with the most disastrous results 1 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 yourselves 4 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 



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ft Z & 

A ffl *, 

* ^ tt 

*t ffl - 



ffl 



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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 Pure 1 
(Dynasty) : 

"Sons or grandsons 2 who disobey the orders of grandparents or 
parents, or inadequately provide for their wants, are beaten one 
hundred heavy blows 8 and banished for three years. Those (sons or 
grandsons) who, by means of the corpse 4 of either parent or grand 
parent, falsely charge another (with their death), are beaten one 
hundred heavy blows and banished for three 5 years : those who extort 
money on this pretext, may be regarded 6 as robbers." 

" Sons or 7 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 






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parents or grandparents by ill-treatment, are all beheaded in 1 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 doubly 8 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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9. 






in distant garrisons 1 according to law; a if they commit wilful 
murder, they are done to death 3 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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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 clan 1 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 leaves 1 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 



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^ ^ & fig H * ^ ^ S ^ 

^ ^t - 3K, K, jfii - w f&, as ^ 

ft ft ft X-" Mf^ A fll Mk 7 

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& $ ^ ft ;^ *H 4U fl 



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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 cases 1 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." 

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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 on 4 
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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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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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 
shabby 3 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 business 4 
to shew affection to their juniors : it is needless to (too) narrowly 
discuss 5 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 uniformly 6 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. 



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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," 



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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. Tin 1 mourning worn for one s owu brothers, sisters, IMC. ; is culled /</-/<)/,</ 
.I ult (~X $] Jjg); for uncles, aunts, etc. ; .tin,,. fan,;/ fuh (/f9^|K); for more distant 
relatives s i-ma fuh (jjgj. 1$ 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). 



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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 been 1 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 suppose 3 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 lixin<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& ;)=tecj9 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: whenever 4 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. ($) 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 age 1 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 cattle 3 trample on 
other peoples (crops), nor let your lads behave rudely. Do not 
undervalue your life, and scheme 4 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 case 5 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. 

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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 announcement 2 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 despise 8 the people of the 
place, they will not consider it an honour 4 to own a man of mark. 
Hence I must not rely on my having a degree to oppress this 6 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 wits 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. 

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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, rolling 1 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 been 2 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!, 

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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 cautiously 8 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 secret 8 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 undiscerning 1 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 should 5 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 badly 1 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. 

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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. 

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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 those 2 
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- 

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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. 

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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. 

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Industry and Indolence. 

3. Give the subject a moment s thought. Food and clothing 1 
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 

before 3 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 silkworms 4 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 hand 5 
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. 

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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 provinces 5 as Pehehlh, 6 Shan- 
tog, 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. 

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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. 

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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 hands 1 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 collar 1 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. 

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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 true 1 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 after 1 
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 ; uei 1 to consider. 
i 2 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, 

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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 r were above fifty years old before they wore 
silks, ovt-^ seventy before they ate meat. It is obvious from this, 

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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 )=* () 

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Us of Extravagance. 

3 Think, the practices of antiquity were nothing more than (the 
observance of) the two things 1 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 
v in 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." 

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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. 

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lu the case of x this class of soldiers, the government has never 2 
deducted a fraction 3 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 
concern 5 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. 

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It is needless to say the next thing 1 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 seeking 4 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. 

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saying none _of their ancestors 1 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. 

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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 requisites 1 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. 

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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\)- 



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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 
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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~uen t 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 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-tiiiyi\ie 
vai-hao. 



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a district Officer of Instruction 1 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 Prefect 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 $jf) the literary Canons of China. 
They comprise the following books: ta-li*ih (-\ - ^) Great Learning; chong-ioiig 
(t{l ;Jj) Tlio Doctrine of the Mean; luen-ii Qfa g^) The Analects; meni/.t*i (^ ^-) 
The Works of Mencius ; slu-Uni (H$ 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 (^ i 1 ^) 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. 

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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 begin 2 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 Age 2 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 



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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 
just 3 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 



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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 priest 8 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 (^ $) is the Elixir of Uold, a mystical 
compound by means of which the Tnoist alchemists professed themselves able to 
produce gold, and confer the gift of immortality. It is supposed that kin-tan is the 
true origin of the philosopher s stone. The material substaTice constituting their elixir 
~uai-tan (#|> ffi~) and the mental process by which the soul became purified=7iwi-fn 
(^J ^J"). The process in either case was called lien-tan ($; $). 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&lch 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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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 souls 2 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 ignoramuses 5 are all ignorant that their Buddhist books 
say that Buddha was the Heir Apparent of the King of Fan. 
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 monasteries 1 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 disgraceful 4 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 maturity 1 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 vow 3 thus to devote their 
body. As soon as the parents are well, they go up the mountain 4 
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 
you 1 ; 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 account 1 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 man 1 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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/// 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 mortgage 2 
or sell 3 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 lj 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 court 1 
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 ramifications 1 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 fellows 2 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 
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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. 






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" 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 propriety 1 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 conclusions 1 (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 celebrities 1 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 it 1 . 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 j 1 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 heaven 1 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 gallows 1 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, 
they 1 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 fields 1 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 really 1 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 up 2 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 all 1 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 be 1 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 fate 2 
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 tseh t 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 thought 2 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 honour 2 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 things 1 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. Hence 2 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 (!j0 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 I 1 
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 
grateful 8 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 ta l 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-incrimination 2 . 

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 think 1 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. K l an (!) 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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Le quibbles 1 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, Bannermen 2 or 
common people (Chinese), are treated exactly alike. 

But in the beginning a the State instituted the arrangement, that 
those serving under the Eight Banners 4 in the Metropolis, should 
protect it, while those in the Provinces formed garrisons 5 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. K l i-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 bondservant 1 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 side 2 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 to 1 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 harvest 1 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 distribution 2 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 our 2 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 confession 4 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 implicates 2 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 booty 6 with the sharpers 
and other villains, looking on robbers and thieves as a means of 
livelihood, 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 j 1 
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 (- p y 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; 1 tsai strengthens the 
negative *u-iu there is no (such) 3 tao-li thing (as) *hti coming 5 &e/i ki shiti li a distance 
of several li 6 tso tseh to be a thief 7 tts 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 daytime 2 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 groups 4 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 characters 1 
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 moment 1 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 criminated 1 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 case r< 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 imprisoned 3 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 them 1 

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 
Tribal 1 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. , 

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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. 

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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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m 

(, 



-j^ 



fln 



#, 



1 



# A 

F 

tft < 

S tfg 

T> ffl 



1 1 SI 

#H ^ 





*f. * j*. 



S si 



r i o 

jtfc 

in 






jy. j** 

Jic 



H 



208 



15 



=JT- ?8c jfp ijS| 

Ty- -tA. Mil 

PI s M J 



a o 



- 

- an 
^ # 



ff 

^ 

z. 



ifc. 



ffi 






ffi & ^ w 

^ w ^ ft, 

^ j m 

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. 
@ IE U "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-Jcof/ 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/-fii 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 } JS 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/? et 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-k t o...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 jty 

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 
Q 7 
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& ... 
T f ien-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 



Tl-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 
To-t t ien-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 



7 7 *f//< Jj 

/; SP 

Titan $ 
T lioi.t ien 



high handedly 
V-ch any 3E ^ 

tVA rltHR 
V-Iuen HI ^ 
V-nei-JHao $& $j %}(. 



U-ISi ... pA-rw_|| 15 
ff-lan-huei 3 



U-huan</ ^ ^ 

f- T ai ^|. 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