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•THE- -JOHN -FRYER- •CHINESE- LIBRAP.Y- |
1 |
MAIN UBRAMY
>i
I '«*~-2
-f THE
SACRED
CONTAINING
SIXTEEN MAXIMS
OP
THE EMPEROK KANG-HI,
AMPLIFIED BY HIS SON, THE EMPEROR YOONG-CHING;
.. TOGETHER WITH
A PARAPHRASE ON THE WHOLE,
BT
A MANDARIN.
TRANSLATED FROM THE CHINESE ORIGINAL, AND ILLUSTRATED WITH NOTES,
By THE REV. WILLIAM MILNE,
Protestant Missionary at Malacca. SECOND EDITION.
AMERICAN PRESBYTERIAN MISSION PRESS.
1870,
Main Lib.
JOHN FRYER CHINESE LIBRARY
TO
SIR THOMAS STAMFORD RAFFLES,
Lieutenant- Governor of Bencoolen; Late Lieutenant- Governor of the Island of Java
and its Dependencies, and President of the Batavian Society of Arts and Sciences ;
fyc. $c. $c.
THE FOLLOWING TRANSLATION,
WITH
THE MOST GRATEFUL REMEMBRANCE OF HIS KIND ATTENTION TO THE TRANSLATOR,
AND OF THE
FACILITIES AFFORDED IN THE PROPAGATION
OF CHRISTIAN KNOWLEDGE AMONG THE CHINESE SETTLERS,
IS MOST RESPECTFULLY INSCRIBED BY
HIS VERY OBEDIENT SERVENT,
THE TRANSLATOR.
747758
THE
TRANSLATOR'S PREFACE.
SHORTLY after arriving in China, the Translator's atten- tion was directed to the following work, by his most faithful and revered friend, the Reverend Robert Morri- son, under whose care some part of the original was first read, and to whose indefatigable attention, and high attainments in Chinese literature, he owes his acquain- tance with the radical principles of the language of China.
The Sixteen Maxims, which form the ground work of this book, were deliverd, in an edict, by the Em- peror Kang-he, the second of the present dynasty, in the latter part of his life ; the same Emperor by whose authority the Chinese Imperial Dictionary was compiled.
These maxims, each of which, in the original, con- tains seven characters, or words, were neatly written out on small slips of wood, and placed in the public offi- ces, where they are to be seen at the present day.
The Emperor Yoong-Ching, the son and successor of Kang-he, wisely considering that the conciseness of these maxims would necessarily prevent their general utility, wrote an Amplification of them, which he published in the second year of his reign; and ordered it to be read
vi TRANSLATOR'S PREFACE.
publicly to the people, on the first and fifteenth of each month.
The style of Yoong-Ching's publication, though not so concise as that of the ancient Chinese books, is yet con- sidered classical ; but, from its artificial structure and the length of the paragraphs or periods, it is above the capacities of most of those who have had but a common education. Hence, though classically written, the work was not calculated to produce all the benefit intended ; in as much as the lower classes of people, even in coun- tries the most enlightened, both by religion and science, do not generally profit by books of high classical taste. Under the influence of this conviction, Wany-yew-poy superintendant of the salt revenue in the province of Shen-Seej wrote a paraphrase on the whole book and simplified the style. By numerous proverbs, quaint sayings, colloquial phrases, and provincialisms, he ren- dered the sense easy, and the style acceptable, to the people ; for in every country we find, that these qualities though not approved by the learned, take much with others ; and have a certain point and force which would, in some measure, be lost, were the same ideas expressed in a more elegant and finished style.
The practice of publicly explaining the laws to the people of China, commenced in the dynasty 0/iou; at which time part of the first day of the month only was devoted to that purpose. At present the law is read, or should be read, twice a month, viz. on the first and fifteenth. The manner of it is as follows. Early on the first and fifteenth of every moon, the civil and mili- tary officers, dressed in their uniform, meet in a clean, spacious, public hall. The superintendant who is called LeC'Sdn(jy calls aloud, "stand forth in files.'7 They do
TRANSLATOR'S PREFACE, vii
so, according to their rank: he then says; "kneel thrice, and bow the head nine times." They kneel, and bow to the ground, with their faces towards a platform, on which is placed a board with the Emperor's name. He next calls aloud, "rise and retire." They rise, and all go to a hall, or kind of chapel, where the law is usually read; and where military and people are assembled standing round in silence.
The Lee-Sdng then says, "Respectfully commence." The Sze-Jciang-Sdng, or orator, advancing towards an incense-altar, kneels / reverently takes up the board on which the maxim appointed for the day is written, and ascends a stage with it. An old man receives the board, and puts it down on the stage, fronting the peo- ple. Tiien, commanding silence with a wooden rattle which he carries in his hand, he kneels, and reads it. When he has finished, the Lee-Sting calls out, " Explain such a section, or maxim, of the sacred edict." The ora- tor stands up, and gives the sense. In reading and ex- pounding other parts of the law, the same forms are also observed.*
Of the sentiments diffused through this book, readers will no doubt form different opinions and draw different inferences. The Deist and Sceptic, will probably think themselves happy in finding among so ancient a people, an additional prop to their baseless fabric ; but will not have much cause to rejoice in the acquisition. It will prove like the other props. The partially informed Chris- tian will probably regret that such things should be made known in Europe, where they may furnish in- fidelity with weapons against the gospel. But he should
Nan-hae-cfaen-che9 vol. vi.
viii TRANSLATOR'S PREFACE.
remember, that the gospel was not intended to annihi- late the good principles which are found existing among Pagan nations, but to give them their full energy on the mind (for they operate but feebly alone), and to communicate to Pagans the knowledge of those salu- tary truths, which they have not, and cannot have with- out it.
What has the gospel to fear from a system of princi- ples, which conveys no clear and definite ideas of God, of the soul, or of eternity ?
The judicious Christian, aware that all truth proceeds from One Eternal source, will venerate it, according to its importance, wherever it is found. Whether it has come down by tradition, or by writing, he knows that it must, at some time or other, have been revealed. And upon the supposition that those good moral principles which are found among unenlightened nations, were planted in man by nature, (which it would be difficult to prove or to deny, in toto'), yet he will cheerfully allow them to have that degree of importance, which they deserve ; well knowing that they answer some important end in the great system of the Creator's Government. Among a people whose sentiments, laws, and national usages, bear such evident traces of high antiquity, as to leave no room to doubt of their patriarchal origin, it is naturally to be expected that many excellent moral maxims should be found, expressed with an air and a simplicity peculiar to the earlier ages of the world. These are to be found among the Chinese.
The moral doctrines and precepts here taught, are those of the school of Confucius, or of the sect of the learned. The philosophers of this sect, since the days of Choo- foo-tsse and Ching-tase, (in the twelfth century), who
TRANSLATOR'S PREFACE. ix
paraphrased most of the ancient books, have degener- ated from the simple philosophy of their master, to the extreme of scepticism ; often ridiculing the idea of a created Deity, yet unable to give clear and definite views of the uncreated ; professing great regard for truth, yet coolly doubting of almost every thing ; and, like their ancient Grecian brethren, exposing the absurd- ity of idolatry, yet serving the scene and joining there- in. The morality diffused through this little book, is valuable as far as it goes. But it is certainly very de- fective, and generally enforced by motives drawn from no higher source than self-love or self-interest.
It is a mere political morality, founded on no just view of man's relation to his Great Creator. As for the final destinies of man, it scarcely recognizes them; and cer- tainly does not profess to make them an object. Political government is its ne plus ultra: the centre in which all its lines meet, and the circle beyond which they do not extend. Wherever it commences, there it is sure to end. To compare this philosophy, and this morality, with those of the Gospel of Jesus, would be like placing the dim taper in competition with the meridian sun.
Aware of the fatiguing sameness which will be felt both in the sentiment and in the translation, many ex- planatory notes, taken chiefly from original Chinese books, either verbatim or in substance, have been added ; which probably may not be wholly without interest,
Those who delight in the history of man, and who may have patience to peruse this translation, will pro- bably be pleased to learn what those principles are which have very extensively spread through the populous em- pire of China, and which in a greater or less degree, influence that immense political body.
x TRANSLATOR'S PREFACE.
In preparing this work to meet the eye of the British public, the translator has satisfied himself with aspiring to fidelity : not having aimed at a display of the embel- lishments of style, he deems it unnecessary to offer an apology for the absence of such a recommendation.
Malacca, December 16, 1815.
CONTENTS,
Page
The Preface by the Emperor Yoong-Ching I.
A Statement by the Chinese Editor IV
Han-Fung's Record VII
Maxim 1. Duties of Children and Brothers 1
" 2. Respect for Kindred 15
" 3. Concord among Neighbours _. 26
" 4. Importance of Husbandry 37
" 5. The Value of Economy 48
" 6. Academical Learning 60
" 7. False Religions exposed ___ — 70
" 8. On the Knowledge of the Laws 91
" 9. Illustration of the Principles of good Breed- ing 104
" 10. Importance of attending to the essential Oc- cupations 119
" 11. The Instruction of Youth 130
" 12. The Evil of false Accusing ._ 143
" 13. The Consequences of hiding Deserters 155
" 14. The Payment of the Taxes _ _.. 163
" 15, The Necessity of extirpating Robbery and
Theft 174
" 16. The Importance of settling Animosities 186
THE PREFACE
BY
THE EMPEROR YOONG-CHING.
THE Shoo-king says, " annually, in the first month of spring, the proclaimer of imperial decrees went hither and thither on the high ways with his rattle, admonishing the people,"* " The Lee-kee" says the Sze-too^i " prepared the six ceremonies, to moderate and reform the disposi- tions of the people ; and explained the seven doctrines, in order to exalt their virtue."
These, by fixing the attention on essential pursuits, and teaching to exalt realities, proved the means of enlight- ening the people, and of awakening the age. No design more noble ! No means more excellent ! Our sacred father, the benevolent emperor, for a long period taught the doc-
* This custom originated, it is said, in the dynasty Jlia, which dy- nasty, according to Chinese chronology, commenced about 3,999 years ago. The object of this custom was, to awaken the attention of the peo- ple, and call on them, with the return of spring, to resume their several employments with fresh vigour. The " rattle" was sometimes made of wood in form of a bell ; and not unfrequently of metal with u wooden tongue.
f Sze-too, an officer of government equal in rank to the present floo-pooy or President of the Board of Finance at Peking. "The six ceremonies" are, those of manhood, marriage, mourning for the dead, sacrifice, feast- ing, and social intercourse. " The seven doctrines" are, those that ex- plain the relations which subsist between parents and children, elder and younger brothers, husband and wife, prince and minister, old and young, one friend and another, and the treatment of strangers.
<; P>Y
trine of perfect renovation. His virtue was extensive as the ocean ; and his grace widely diffused to the boundaries of Leaven. His benevolence nourished the myriads of things; and his righteousness rectified the myriads of the people. For sixty years, morning and evening, even while eating and dressing, his only care was to excite all, both within, and beyond, the boundaries of the empire to exalt virtue ; give preference to each other; put away illiberality ; and keep engagements with fidelity. The design of this was, that all, cherishing the spirit of kindness and humility, might enjoy an eternal reign of peace ! Hence of set pur- pose, he graciously conferred an edict, containing sixteen maxims, to inform the soldiers of the Tartar race, toge- ther with the soldiers and people of the various provinces, of their whole duty, from the practice of the radical vir- tues, to the duties of husbandry and the culture of cotton and silk; to their labouring and resting ; to the vulgar and the refined; to the public and the private; to the large and the minute; and to whatever was proper for a people to practise; to all these his most enlightened thoughts ex- tended. He viewed his people as the children of his own body. His sacred instructions (like those of the ancient sages) clearly point out the means of certain protection. Ten thousand ages should observe them ! To improve them is impossible! Since we succeeded to the charge of the great monarchy, and have ruled over the millions of the people, we have conformed our mind to the mind of our sacred father, and our government to his : morning und evening, with toad-like activity and exertion, have we endeavoured to conform to the ancient laws and usages. Fearing that the common people, after practising and obeying for a leimth of time, become negligent, we a^ain issue our instructions to keep them awake.
THE EMPEROR YOONG-CHING. ill
Most reverently taking the sixteen maxims of the sacred edict, we have deeply meditated on their principles, and amplified the style, by an addition of about ten thousand characters: drawing similitudes from things near and re- mote; quoting ancient books ; going and returning, about and about ; in order fully to explain the sense. We have / written in a verbose and homely style, and called the work an Amplification of the Sacred Edict.
Our design in this was no other than to inform the minds of posterity, by revealing to them the will of their progenitors, that each family and individual of the people might clearly understand.
We wish you, soldiers and people, to realize, and act conformably to, our sacred father's sublime intention of rectifying your virtue, and of nourishing your lives.
Do not consider this' as a mere customary harangue, or vain display of authority ; but let each carefully watch over the whole body, and act the part of a cautious and economical people. Completely cast aside all degrading, illiberal, and contentious practices.
Then, manners will improve; families will live in har- mony ; the government will rejoice in seeing renovation perfected by virtue ; and your own posterity will share in this happiness. The family that stores up virtue, will have superabounding felicity. How equitable is this doctrine !
(Signed) YOONG-CHING.
The 2d Year, 2d day of the 2d Moan.
to the
People.
Venerate
the Heavens.*
v
* This is the form of the imperial seal, "Venerate the Heavens." Here it is to be observed, that though the original word Teen be in the singular number, yet to render it u Heaven^ might probably lead the reader into
iv STATEMENT BY CHINESE EDITOR,
a mistake. He might suppose that the Chinese mean by it the <( Supreme Eeing;" and that they attach those clear and definite ideas of eternal pow- er, wisdom, and goodness, to it, which a Christian does when he uses the word Heaven in the singular number, instead of the name of God.
But this is far from being the case The word might be rendered " Su- perior Powers, the Gods" &c. Indeed this rendering would agree perfect- ly well with the creed of the Chinese. They more generally joiu heaven, earth, and man together, and consider these three as sharing the supreme power among them. And though they very often use the word Teen; yet they either refer to the visible heaven or to the Teen-ling, i. e. anima coeli, or soul of the visible heavens, which they suppose animates the superior part of nature, as the human soul does the body. Perhaps it will be useful for the reader to remember this as he proceeds.
N. B. The Chinese do not date their letters, petitions and official docu- ments from any particular epocha or era, as is done in Europe • but compute the time according to the number of years that an Emperor reigns. Hence they say, " the 6th, 7th, 8th year of such an emperor."
STATEMENT
BY
THE CHINESE EDITOR.0
ON investigating the meritorious national statutes, it appears that, whosoever holds the office of local govern- or, is bound on the first and fifteenth of every moon, to assemble the army and the people, and proclaim to them the sacred admonition ; p. e. the amplification of the sa- cred edict].
* In the original work, this and the following paper are placed at the end ; as a Chinese dare not presume to put any statement of his own be- fore that of the emperor.
STATEMENT BY CHINESE EDITOR. V
Our deceased emperor formed it on the model of an an- cient book on the science of government, written by a gentleman who held the office of Ta sze-too in the dynasty Chou ; but in a more copious and perspicuous style than the books of the ancients.
From the time that your Imperial Majesty began to reign until how, you have repeatedly commanded the offi- cers to teach, and lead on the ignorant. We, your minis- ters, have not neglected, each in the vulgar dialect of his own district, by various methods, to lead on the people to the knowledge of its contents.
But fearing that, as the people cannot all attend at the stated times of proclaiming the edict, some parts of the connection must be lost, I searched out the paraphrase on the Sacred Edict, formerly written and printed by the minister Wang-Yew-po, who was placed over the salt re- venue in the province of Shen-See. The style of this paraphrase being simple, and the sense perspicuous, the whole is easily understood, and calculated in the highest degree to promote the benefit of the ignorant. I, the min- ister, Seen-foh) having respectfully received your Ma- jesty's gracious command, promoting me to the rank of third officer in the province of Kiang-nan} feel myself deeply ashamed because of my want of talent, and in- ability to make a suitable return for your Majesty's favour. All I can do is to exert myself from morning to night, that I may as carefully as possible, discharge the duty of an officer of government ; and dare not be negli- gent for a moment.
Moreover desiring that all the people may imbibe the principles of exalted renovation ; — that they may exert themselves to adorn their families ; and neither abuse the gracious instructions of our sacred princes of former times,
VI STATEMENT BY CHINESE EDITOR.
nor your Majesty's often repeated precepts ; — with these views I took Yew po's Paraphrase, printed a new edition and distributed it throughout the various districts.
Probably it may assist families and individuals to un- derstand, and lead them to converse together of the Sacred Edict ; and thus prove a help by which the people ma}^ proceed from that which is near to that which is remote; and ascend from that which is low to that which is high.
It is to be hoped that your Majesty's ministers will, through the year, at the times of reading the law, accord with the common statute, and without wearying, animate the people ; and by a variety of methods excite them to goodness. This belongs to the proper discharge of the duty of a good officer.
The Minister SKEN-FOH'S respectful record.
HAN-FUNG'S RECORD.
DURING the winter of the thirteenth year was by your Majesty's gracious order, promoted from be- ing the Nee-sze \i. e. fourth] in the government of the Pro- vince of Canton, to the rank of Suen-foo [or second], and was invested during the twelfth moon with the seal of the Viceroy, empowering me to act for him during his absence. At that time the minister Seen-fo/i was transferred from Kiang-See to Canton, in the capacity of Fan-Sze \i. e. superintendent of the land revenue], and very respectfully brought with him the Paraphrase on the Sacred Edict, which the minister Wang-yew-poh, formerly over the salt revenue in Shen-See, had printed. This interpretation was written in the northern dialect, most perspicuously and fully, not leaving any part of the internal sense un- explained.
Having received and read it, I became insensibly de- lighted with the interpretation; and ordered the literary Mandarin to select, from among the second class of the literary candidates, four persons whose teeth and mouth were formed for clear and distinct utterance ; that, on the first and fifteenth of each moon, they might proclaim the original text in the Canton dialect. At the time they did so, the people thronged around, each striving to be near, and all afraid to be kept at a distance. By this means such a change was effected on the people, that they ex-
viii HAN-FUNG'S RECORD.
ceedingly loved to hear, and found it easy to practise. I accordingly distributed it throughout the districts ; gave it to the local officers, the pastors of the people, ordering, that they should widely proclaim the Edict ; and not leave a single person, even in the huts thinly scattered along the shores of the ocean, ignorant and disobedient. Should we at a future time receive your imperial order to remove to other places, we will teach the same in the dialects of those places to all the people, that those who hear may understand and reform, that the manners of the four quarters may be changed; and that the practise of virtue may be long continued in : to effect these de- pends entirely on conformity to this .
HAN-FUNG, with profound veneration } records this.
TRANSLATION - :• '-...
OF THE ;;> iJl''C .
SACRED EDICT.
MAXIM: FIRST.
PAY JUST REGARD TO FILIAL AND FRATERNAL DUTIES, IN ORDER TO GIVE DUE IMPORTANCE TO THE RELATIONS OF LIFE.
AMPLIFICATION.
OUR sacred father, the benevolent Emperor, reigned sixty-one years ; imitated his ancestors ; honoured his par- ents ; his filial piety was inexhaustible. He commented on the Heaou-King ; explained the text ; clearly unfold- ing the doctrines. His precise design was, by filial piety, to govern the empire ; hence the Sacred Edict com- mences with filial and fraternal duties. Intrusted with his mighty concerns, and reflecting on past admonitions, we * have diffusely explained the sense of his instruc-
* We, the original word Chin does not properly signify the first person plura 1 of the personal pronoun ; it is a pronoun used by the Emperor alone when speaking of himself in the singular ; were any other person to use it, he would subject himself to punishment. But not knowing any syn- onymous English word of the singular number, the first person plural, used in a courtly style, seemed the best ; and Chin is rendered by it throughout this translation.
2 THE SACRED EDICT.
tions ; and now commence by proclaiming the doctrines of filial and fraternal duty to you, soldiers and people.
Filial pH.-iy i-s .[found on] the unalterable statutes of he-iven, the corresponding operations of earth, and the common 'obligations of all people. Have those who are void of filial piety never reflected on the natural affection of parents to their children ?
Before leaving the parental bosom, if hungry, you could not feet yourselves ; if cold, you could not put on clothes. Parents judge by the voice, and examine the features of their children; their smiles create joy; their weeping grief. On beginning to walk they leave not their steps ; when sick, attempts to sleep or eat are in vain ; thus nour- ishing and teaching them. When they come to years they give them wives ; and settle them in business, ex- hausting their minds by planning, and their strength by la- bour. Parental virtue is truly great and exhaustless as that of heaven !
The son of man that would recompense one in ten thousand of the favours of his parents, should at home ex- haust his whole heart ; abroad exert his whole strength ; watch over his person, practise economy, diligently la- bour for, and dutifully nourish, them. Let him notgam- ble, drink, quarrel, or privately hoard up riches for his own family ! Though his external manners may not be per- fect yet there should be abundant sincerity ! Let us en- large a little here : as for example, what Tsang-tsze says, " to move unbecomingly is uufilial ; to serve the prince without fidelity, is unfilial ; to act disrespectfully as a Mandarin, is unfilial ; to be insincere to a freind is unfilial ; to be cowardly in battle, is also unfilial." These things are all comprehended in the duty of an rb.'dioMt son.
Again, the father's elder son is styled viceroy o
THE SACRED EDICT. 3
family ; and the younger brothers [after the father's death] give him the honourable appellation of family superior.
Daily, in going out and coming in, whether in small or great affairs, the younger branches of the family must ask his permission. In eating and drinking, they must give him the preference; in conversation, yield to him; in walking, keep a little behind him ; in sitting and stand- ing, take the lower place. These are illustrative of the duty of younger brothers. Even a stranger, ten years older than myself, I would serve as an elder brother; if one five years older, I would walk with my shoulder a little behind his; how much more then ought I to act thus to- wards him who is of the same blood with myself! There- fore, undutifulness to parents and unbrotherly conduct are intimately connected. To serve parents and elder brothers are things equally important. The dutiful child will also be the affectionate brother; the dutiful child and affectionate brother will, in the country, be a worthy member of the community; in the camp, a faithful and bold soldier. You, soldiers and people, know that child- ren should act filially, and brothers fraternally ; but we are anxious lest the thing, becoming common to you, should not be examined, and you thus trespass the bounds of the human relations. If you can feel genuine remorse, springing from an upright heart, then exert your whole strength ; from one filial and fraternal thought, proceed by gradations, till every thought be of the same stamp. Do not affect mere empty externals. Do not overlook the minutiae. Do not buy fame and purchase flattery. Be not diligent at first and slothful afterwards. Then, probably, the duties of filial piety and brotherly affection may be attended to. For the undutiful and unbrotherly, the nation has a common punishment; but
4 THE vS ACHED EDICT.
punishment can restrain only those evils, ULC traces of which become manifest ; what is done in secret is not cognizable by law. Should you be void of remorse, and throw yourselves into contempt, our heart could not en- dure it. Therefore warnings are often repeated. Per- haps * you, soldiers and people, will realize our wish, re- novate and exalt your character ; and each carry to the utmost, the duties of children arid brothers. How love- ly the virtue of the sages, which arose from the human relations ! Even the doctrines of Yaou and Shun, ex- tended not beyond filial and fraternal duty ! Mnny-tsze said, " were all dutiful to their parents, and respectful to their elder brothers, under heaven there would be rest." Soldiers and people! do not view this as a mere common- place address.
[Contains six hundred and thirty-two words. t]
PARAPHRASE ON THE ABOVE.
The meaning of his Imperial Majesty J is to this ef- fect. Our sacred ancestor, the benevolent Emperor, sat over the empire sixty-one years. He venerated his pro- genitors in the highest degree. He himself wrote a
* " Perhaps," this mode of expression is very common among the Chinese. They seldom affirm or deny dogmatically, but prefer to ex- press themselves in a way which they think indicates greater modesty and self-diffidence. The reader will observe several instances of the same kind in the following pages.
t In works of great moment, the Chinese frequently number the characters. Many of them have a veneration for the words of their lan- guage, equal to what the Jews are said to have had for the Hebrew let- ters. Hence they never use any paper on which their characters are written or printed, as waste paper, or for common purposes.
J u Imperial Majesty/' the original words Wan Suy Yea literally sig- nify " ten thousand years grand father" This is an epithet applied to the reigning Emperor only.
THE SACRED EDICT. 5
commentary on the book Hiaou King, * with no less de- sign than to induce all persons under heaven, to carry the practice of filial piety, to its utmost perfection. Therefore, in the Sacred Edict, which contains Sixteen Maxims, he placed that first which treats of filial piety and fraternal affection. His present Imperial Majesty, sitting on the throne, and reflecting on the intentions of his venerated father to instruct men, wrote largely on the admonitions of the Sacred Edict in sixteen sections. Let us first take the doctrines of filial piety and fra- ternal affection, and discourse of them in the hearing of all you people. Well, what then is filial piety? It is great indeed ! In heaven above, in earth below, and among men placed between, there is not one that ex- cludes this doctrine. Well, how is this proved ? Because filial piety is the breath of harmony. Observe the heav- ens and the earth ! If they did not harmonize, t how could they produce and nourish so great multitudes of
* Hiaou King, i. e. a classic on filial piety.
t The nature of the harmony here alluded to, is not easily understood. The idea is founded on the theories of the Chinese concerning the system of the universe, and the laws of nature. Their notions on these subjects are extremely obscure and unsatisfactory. They ascribe person- ality to the visible heavens and the earth ; and suppose that, in the pro- duction of creatures, there is a certain conjunction of the heavens and earth, somewhat analogous to that which takes place in the generation of animals. Hence it is often said, " heaven and earth are the parents of all things," and "heaven is the father, and earth the mother, of all things;" and " heaven covers, and earth produces." With respect to this conjunc- tion^ the Lee-ke says, " in the first month of the spring, the celestial air descends, and the terrestrial air ascends ; then & junction of the heavens and the earth takes place, by which nature is set in motion and caused to vegetate." Probably they may mean by these expressions, certain laws inherent in the physical universe, by which the proportions of cold and heat, rain and wind, &c., &c., are so regulated as to produce all things in their proper time, and due quantity.
6 THE SACKED EDICT.
creatures ? If man do not practice filial piety, he loses [his resemblance to] the harmony of nature — how then can he be accounted man ?
Let us now take the ardent affection of the heart, and the yearnings of the bowels of your parents towards you, and enlarge on them a little — When you hung in their tender embrace, weije you hungry \ You yourselves knew not to eat food ; — Were you cold 1 You yourselves knew not to put on clothes. Your aged father and mother observed the features of your face, and listened to the sound of your voice. Did you smile ? They were delighted. Did you weep ? They were unhappy. Did you begin to walk 1 They followed at your heels, step by step. If you had the least degree of illness, then their sorrow was inexpressible. Tea was not tea ; rice was not rice to them.* They waited [with anxiety] till you recovered: then their minds were composed. Their eyes were intent on you, watching your growth from year to year. You have no conception of how many anxious toils they bore, and of how many painful appre- hensions they endured, in nourishing and in educating you. When you grew up to manhood, they gave you a wife to bear you a son. They waited in expectation, that your learning should raise you to fame. They strove to lay by a little property to enable you to set up in life. Now, which of all these things, did not require the heart of a father and mother? Can this kind- ness be ever fully rewarded? If you are not aware of the kindness of your parents, you have only to consider for a moment the heartfelt tenderness with which you treat your own children, and then you will know. The ancients
* That is they did not relish them j or know the taste-
THE SACKED EDICT. 7
said well, " Bring up a child, then you will know the kindness of a father and mother." But if you indeed know the kindness of your parents, why do you not go and exercise filial piety towards them 1 For filial piety is not a thing difficult to practise. In ancient times, in order to display filial affection, some slept on the ice, some cut the thigh, and one buried her own child. * This kind of service it would be difficult to imitate ; nor is it necessary thus to act in order that it may be denomi- nated filial piety. It only requires the heart and thoughts placed on vour parents then all will be well. If you really would recompense their kindness, you must leave nothing undone that your powers can accomplish for the comfort and service of the aged. Better that you yourself should have little to eat and to use, and have sufficiency to give them to eat and to use; and [thus] lessen their toils. You must not gamble, nor drink wine; you must
* This refers to three persons who, it is said, remarkably distinguished themselves in the discharge of filial duty. *' One slept on the ice" in order to catch a certain fish which his mother, when sick, longed to eat An- other cut out a portion of flesh from his own thigh, to mix the blood with the medicine which was to be administered to his mother ; under an idea that it would prove an effectual cure, provided she knew not of it. It is said that there are some in China at the present day, who, when their parents are sick., go out into the fields at mid-day; worship towards heav- en ; and cut either the arm or thigh, to mix a little of their own blood in their parent's medicine. " A third, buried her child.'11 The story says that this woman was very poor, had an only child, and an aged mother, whose teeth were decayed and came out, so that she could eat nothing, but suck- ed the breasts of her daughter along with the child. This dutiful daughter, not being able to hire a nurse, and not having milk sufficient to nourish both, was reduced to the necessitty of parting either with her mother or child. She resolved on the latter : and, while digging a grave, in which to bury the child alive, she found under ground a certain quantity of gold, which heaven had deposited there as a reward for her filial piety. Thus she was enabled to provide both for her mother and child.
8 THE SACRED EDICT.
not go and iiglit with persons ; you must not privately hoard up money for yourself, or love your own wife and children, and overlook your father and mother. What if your external motions should not exactly accord, that will by no means impede the business ; internal sincerity alone is required; then you will be successful. Suppose [for example] you can give them only daily coarse vege- tables and dry rice : yet cause them to eat these with pleasure : — this then is filial piety and obedience.
We shall therefore take this principle and extend its application to other things. Thus, [to give a few in- stances] if in your conduct, you be not correct and regu- lar, this is throwing contempt upon your own bodies, which were handed down to you from your parents: this is not filial piety. When doing business for the govern- ment, if you do not exhaust your ideas, and exert your strength; or if, in serving the prince, you be unfaithful, this is just the same as treating your parents ill: — this is not filial piety. In the situation of an officer of government, if you do not act well, but provoke the people to scoff and rail ; this is lightly to esteem the substance handed down to you from your parents ; — this is not filial piety. When associating with friends, if, in speech or behav- iour you be insincere ; this casts disgrace on your par- ents : — this is not filial piety. If you, soldiers, when the army goes out to battle, will not valiantly and sternly strive to advance ; but give persons occasion to laugh at your cowardice ; this is to degrade the progeny of your parents ; — this also is not filial piety. In the pre- sent age there are very many disobedient children. If their parents speak a word to them, they instantly put on a surly face ; if their parents scold them, they pertly answer again — if called to the east, they go to the west.
THE SACRED EDICT. 9
Again, there are some whose wives and children are warmly clothed and fully fed, while on the other hand their parents are empty and suffer hunger. They rush into misery, and embarrass and disgrace their parents. They themselves transgress the law, and their parents are involved, and brought before the magistrate.*
It is needless to say that the laws of superior powers will not tolerate this description of persons ; but their own children, beholding their example, will follow closely at their heels, imitating them. Only observe those who have themselves been undutiful and disobedient; where did they ever bring up a good child ? Do think a little — will you still not be aroused 1
After parents, brothers come next in order. I will not say that these brothers are not two persons ; but only
* " Their parents are involved" &c. This arises from the peculiar feature of the Chinese polity, viz. that of making persons mutually responsible for each other's conduct ; and of extending the consequences of a man's transgression to his neighbours ; especially to his relatives. Hence the law says, "whosoever shall plan sedition or rebellion, whether put into actual execution or not, shall all of them, without distinguishing the accessories from the principals, be cut in pieces. The father and grand- father of the principals ; their sons and grandsons ; their brothers and all who dwell under the same roof, without distinction of sirname — their un- cles and nephews, whether dwelling with them or not ; the males among them, from sixteen years old and upwards, not excepting the blind, lame, or decrepit, shall all be beheaded. Males belonging to them un- der fifteen years of age, their mothers, daughters, wives, concubines, and sisters ; together with the wives and concubines of their sons, shall all be delivered over to the most meritorious officer of state, be domestic slaves, and their whole property be confiscated to government " Vide Leu- tee, Canton edition.
May it not be, in a great degree, owing to this singularly severe feature of the Chinese law, that their government has continued for so many ages unchanged, as to the radical principles and great lines of it? The principle is carried through the whole of their government, and applied to small offences as well as to those that are groat.
10 THE SACRED EDICT.
that the bones and flesh of their bodies, are of the same bones and flesh as my own. Therefore they are called " hands and feet." If you treat your brother ill, that is just to treat your parents ill. Suppose they be not brothers by the same mother with you, still they have the bones and blood of the same father ; hence let it not be said that they are not of the same mother — let them not be treated differently. The most intimate of all re- lations among men in the world, is that of a wife ; but suppose that your wife die, you may still marry another. Bat if a brother die, where will you go to seek for an- other? Reflect seriously then, whether you ought, or ought not, to love [your brothers].
But in what manner is this love and kindness to be manifested to them? Younger brothers should greatly respect elder brothers. In every affair, whether in eating or in putting on apparel — in visiting friends or in convers- ing, in walking, sitting, or standing, — in all these things the precedence must be yielded to the elder brother. Among men of old, belonging to the same village or hamlet, it was thus — another person, ten years older than myself, I honoured him as an elder brother — if he was five years my superior in age, I walked shoulder by shoulder with him, rather a little behind ; but dared not presume to go before him. If it was proper for me to treat a stranger, who was my superior in age, in so re- spectful a manner, how much more so thus to treat my own elder brother! With regard to elder brothers, they ought tenderly to love their younger brothers. We must, without respect to their age treat a younger brother as a child. For example, your own child, if he be worthless, you are displeased with him, scold him, beat him; and then afterwards change your countenance [become pleased]
THE SACRED EDICT. 11
and tenderly love him as befors. But you do not act thus towards your younger brothers. You will not deliberately advise them, and speak to them; but, as soon as you find gome trifling error in them, you begin to wrangle with them. But think that you and your younger brother were nourished and brought up by the same parents : — now, if you beat your younger brother, this is the same as beating yourself. These younger brothers know not good from evil; hence, when beaten by their elder bro- thers, they also learn to lift their hands. We may compare them to a man's hands and feet ; a man slips his hand, and strikes his foot; but would it not be strange to say that he should take his foot and kick at his hand again !
Now, want of harmony among brothers, generally arises from contentions about property, and from listening to what their wives say. What these wives say may not be wholly destitute of reason ; but because it has a little reason in it, it enters their husband's ears before they are aware. Thus a sister-in-law will perhaps say to the elder brother [her husband's younger brother] "How slothful my little uncle is ! how insufferably prodi- gal ! You have painfully and laboriously collected money to support him; and still he is prating about long, and chatting about short. Is it not hard to say that you are his son, and that I am his daughter-in-law ; and that we must go and discharge filial duty to him !"
The wife of the younger brother also knows how to chatter to him — "With respect to your elder brother," she says, "he has, it is true, scraped together money; but you also have scraped together money, and acted your part in the family, both in great and small affairs, just as well as he ; yea even a hired Coolee * has not such toil and la- *The lowest description of labourers.
12 THE SACRED EDICT.
bour as you have. His own children are treated as child- ren ;"buy this for them to eat, and buy that for them to eat; but is it not hard to say. that our children are to be allowed to starve!" — This kind of prattle, to day a lit- tle of it, and tomorrow a little of it, seldom fails to make an impression on the brothers. From this their affections begin to cool towards each other, and day by day they be- come more alienated, till finally it ends in \vrangling and fighting; not considering that, as brothers they were origi- nally one person. Suppose an elder brother be rather destitute of ability, and his younger brother support him ; this is just what he ought to do. And if a younger broth- er be possessed of but little talent, and his elder brother support him; this also is nothing more than he ought to do. If at any time a few impertinent words, or unbe- coming sentences, be uttered, they should be looked up- on as if spoken when overcome by wine, or when dream- ing ; then the whole matter will be easily settled. But if you will determinately stand out each for his right: then you are fitly compared to a man's two hands, — the right hand boasts extravagantly of its ability — it writes, it strikes the Suen Pan*; it lays hold of every thing: as for the left hand, it is artless in the extreme ! But was there ever a man seen or heard of, who took his right
* Suen pan i. e. literally a reckoning box. If is an oblong frame of wood, variously divided ; and used in casting.accounts, all over China ; "to strike the Suen-pan," is to reckon with it. This instrument differs in size, according to the wish of those who possess it, from two to twenty inches long, and broad in proportion. It is said to have been first invented in the reign of Huang-tee the third from Fuh-he ; about 2,440 years be- fore Christ, according to the Chinese chronology. The same Hnan<j-1cc taught them also to use clothes, whereas they were formerly said to have been covered with the leaves of trees. Letters are also said to have been invented in that emperor's reign.
THE SACRED EDICT. 13
hand and set to work to beat the left? Brothers are as nearly related as hands and feet — why then strive and debate about trifles ! Reflect for a little. Money is [as] the restless waters — it goes and returns again. As for our wives, they are not of the same parents with us ; they have not the same feeling. Only observe brothers that do not agree ; their parents most undoubtedly are render- ed uneasy. You have but just to notice your own chil- dren when they fight ; are you then displeased or not displeased ? Hence those who discharge filial piety, will never disagree with their brothers.
The common proverb says well, " To attack the tiger, engage the aid of a brother," and, "In advancing to bat- tle, it is requisite to have father and son united in the combat. "
It is also said," A stranger, though extremely good, is still a stranger; my own brother, though extremely worthless, is still part of myself." It is further said, a When brothers do not agree, those who stand by, will contemn them." Do but observe your own idle quarrels ; and you will find persons ready enough to come and work you up to wrath, by carrying tales between you, about your rights and wrongs; till it perhaps come finally ei- ther to fighting or to lawsuits. Then — to a certainty, your family is ruined. If you discharge filial duty, those of you who are of the people will be good people; and those who are soldiers, will become the spirited sons of Han [i. e. brave soldiers]. Now among you all, whether soldiers or people, what one^, is there who knows not that filial piety is a good thing; that harmony among brothers is a good thing? Well, seeing you are ready to confess that these are right, why do you not, with a true heart, go and exert your strength to do them? It is indispensably re-
14 THE BACHED EDICT.
quisite to have the heart and thoughts fixed on parents and brothers. Do not content yourselves with merely a polite external appearance. Do not overlook lesser mat- ters. Do not covet a mere empty name from spectators. Persevere in goodness. He who does so, is truly a du- tiful son — truly a good brother. If you be not obedient to your parents, or do not live in harmony with your brothers, the penal law will lay hold of, and correct you ; but even that, if you are without understanding, will fail to reform you. This, the heart of His Imperial Majesty could not bear the idea of, therefore he has again and again, in various ways, admonished you. If you listen to the voice of His Imperial Majesty, and all of you be obe- dient children and loving brothers, then not only will you during your own life, avoid breaking the law ; but your own children and grandchildren, will imitate your good example. Theproverb speaks to the point — "Per- sons who discharge filial piety and obedience, will have children dutiful and obedient. The obstinate and un- dutiful, will bring up children undutiful and obstinate.'7 Truly when children and grandchildren shall all be obe- dient to parents, and affectionate to brothers, then all under heaven * will be in profound peace. Do the utmost in your power to attain this. By no means look upon it as a common-place thing. Do not disappoint the wishes of the overflowing heart of our sacred ancestor, 'the benevo- lent emperor.
* The Chinese, as the Romans fornerly did, use this mode of expres- sion to signify their own dominions. Indeed, many of them, from their ignorance of geography, really suppose the Chinese empire so great, in in regard to extent of territory, population, and riches, that the other parts of the world, all taken together, bear almost no kind of proportion to it. Hence they call it " the middle nation" just as if the whole world besides were only fit to constitute its confines.
MAXIM SECOND,
RESPECT KINDRED, IN ORDER TO DISPLAY THE EXCELLENCE OF HARMONY.
AMPLIFICATION,
The Shoo says," By loving the nine gradations of his kindred, they became united." Tins refers to the Emper- or YaoUj who by the harmony of kindred, began his ad- monitions. The Lee says, " Let him who would honour his ancestors, respect persons of his own sirname ; and let him who would repect those of his own sirname, unite his kindred."
In order to understand fully the principles of human conduct, the harmony of kindred must be viewed as vast- ly important.
The kindred of a family resemble the divided streams of a spring, and the varied branches of a tree, which though they differ as flowing from a greater or less dis- tance, as growing closely or openly, yet the source is but one, and the root but one. Therefore a man's treatment of his kindred should resemble the circulation of the blood in the arteries, which, when one part is pained or irritated, creates a mutual sympathy through all the members and muscles of the body. In this manner the book Choio teaches the people. Illustrating the six vir-
16 THE SACRED EDICT.
tues, it first speaks of filial piety, next of fraternal affec- tion, and then of harmony. Truly neither past nor pre- sent ages can change this common doctrine !
Our sacred Father, the benevolent Emperor, having exhorted you to pay just regard to filial and fraternal duties, in order to give due importance to the relations of life, instantly added — "Respect kindred, in order to display the excellence of harmony." The connection of kindred rises out of the human relations. If harmony be not displayed, it is evident that filial and fraternal duties have not been fully discharged. We shall therefore minutely explain this to you, soldiers and people. Pro- bably the reasons why kindred are not respected are, eith- er that the rich are niggardly, and void of the virtue of liberality ; or that the poor are greedy, and have insatia- ble expectations; — either that the honourable trample on the mean, and, relying on their own influence, annihi- late regard to the heaven-appointed relations ; or that the mean insult the honourable, and cast their angry pride at their own bones and flesh ; — either that having had a strife about property, the mourning badges are ne- glected; or that having met with occasional opposition, the virtues of kindred are instantly lost ; — either from privately listening to the ignorant talk of wives and chil- dren, or from erroneously regarding the false and re- proachful speeches of talebearers ; hence arise alterca- tions, injuries, and every evil. Not only do they not harmonize, but even forget that they are kindred. Sol- diers and people ! know you not that persons of the same sirname, all proceed from the person of one progenitor? how then can you view those who belong to the same body with yourselves, as mere stragglers on the highway?
Formerly, nine generations of Chang-fang** inhabited
THE SACRED EDICT. 17
the same house ; and a Mr. Chin vfKeang chow had seven- ty persons who all ate together. Those who belong to one family, and are of one sirname, should think of their ancestors ; rather exceed, than be deficient in respect ; rather surpass, than be wanting in kindness. Let the seniors and juniors, while they preserve their distinctions, accord ; and the honourable and the mean, though sepa- rated, unite. When there is prosperity, rejoice mutually, by an interchange of social affections ; when adversity, sympathize mutually, by affording reciprocal aids. In building a family temple to sacrifice to ancestors ; in erect- ing a domestic academy for instructing youth ; in pur- chasing a charity field for the supply of indigent brethren; and in correcting the family calendar, to interweave the names of the more distant relatives — let the same mutual aid be afforded.
As to those clans, the members of which are few and without ability to act thus, let each according to his re- spective means, honour his kindred. Would those of the same family name really cultivate harmony and decorum, parents with parents, discourse of affectionate sympathy ; children with children, talk of filial piety ; senior brothers with senior brothers, of friendly affection ; and junior bro- thers with junior brothers, of respectful regard ; then har- monious excellence would be displayed, and filial and fraternal duties carried nearer to perfection. Local go- vernors would give to the place of their abode the epithet of " Virtuous Village." The men of superior virtue would style it " The gate of righteousness," and the em- pire would honour them as an exemplary kindred. How excellent !
But if, for trifling causes, the kindred tribes be destroy- ed ; for insignificant discordances, the kindred affection
18 THE SACRED EDICT.
be wounded; for occasional ridicule, you oppose the spirit of humble yielding; for a little disrespect, you injure harmonious propriety — then the ancient doctrine will not be preserved ; and this is what the national law will not excuse. Let soldiers and people mutually counsel each other ; unite to accomplish the compassionately affectionate wishes of their ancestors; and ever reflect on the root of the tree and the source of the stream. Thus the practice of harmony among kindred, in every village, and in every city, will be completed ; the breath of union diffused around ; all happiness enjoyed ; and the picture of peace displayed. These all rest on this [harmony of kindred], should you not then exert yourselves?
[Six hundred and fifty -five words. ~\
PARAPHRASE,
The sense of his Imperial Majesty may be thus ex- pressed.
All men born into the world have nine classes of kin- dred.* How then are those nine classes denominated?
I myself am one class ; my father is one ; my grand- father one ; my great grandfather one ; and my great
* The original words " Tswig-tsoh " are not quite so comprehensive in their signification as that of the English word " kindred "—they mean re- lation by birth, or family name only ; while the word kindred includes re- lations both by birth and marriage. Throughout the Chinese empire there are only about one hundred family names. The inhabitants are all therefore arranged under their respective progenitors, whose names they bear. This classification of theirs, according to their family name, re- sembles that found in the Highlands of Scotland, called clans. Hence for the sake of variety, the word clan is sometimes used in this transla- tion, instead o( kindred.
THE SACRED EDICT. 19
great grandfather one. Thus above me are four clas- ses. My son is one class ; my grandson one ; my great grandson one ; and my great great grandson one. Thus there are four classes below me. These in all, myself in- cluded, make nine classes of kindred. These nine classes of brethren, though severally dwelling in their respective homes, are still my kindred. These then are denomina- ted nine gradations of kindred. All men have their Tsoo and Tsung. My remotest ancestor is termed Tsoo ; and those placed a little nearer to myself [in point of time] are called Tsung.
Who then among you has not descended from [some] progenitor? Who is there that has not the nine grada- tions of kindred 1
Formerly, in the province of Shen-see, in the district Ping-yang,\iv£di a sacred person, the Prince Yaou* This Prince Yaou loved his kindred most ardently. An an- cient book says well, " If persons truly honoured and re- spected their ancestors, then there would not be one found who would not also tenderly love his kindred,. But wherefore am I thus tenderly to love my kindred 1 These kindred, some of them, it is granted, are more nearly, and others more distantly, related to me; yet after all, when we examine the matter, they have all descended from my original progenitor; and allowing that there be several tens or several hundreds of us, still we are but one person. [We] are fitly compared to wa- ter divided into its several streams. Observe a spring of
* The Emperor Yaou, the fourth from Hwang-tee and three hundred and thirty-two years after him, lived, according to Chinese chronologers, about two thousand one hundred and eight years before the Christian era, which account, if correct, would place him a little after the confusion of tongues, or about the birth of Zera.
20 THE SACRED EDICT.
water ; as it flows, it divides itself into several streams, or into several times ten streams ; yet still all the wa- ter is from one source, not from two. We may also be compared to a tree with its branches and leaves. Observe a tree as it grows ; though it has its thousand branches and ten thousand leaves, yet the whole spring up from one root. Thus kindred are all descended from one ancestor. This ancestor is the body ; we, together with our kindred, are the hands and feet ; the ten fin- gers on the hands ; the ten -toes on the feet ; the ears, eyes, mouth, and nose on the head. Think with your- selves now ; suppose I have an ulcer on my body, or suppose I break my arm or leg, could you imagine that the whole body [in such a case] would feel comfortable r\ If while among your kindred, you should entrap them in- to danger ; lay plans to deceive them ; and render them uncomfortable, would it not be strange to suppose that you yourselves should then feel happy ? Therefore men ought sincerely and ardently to love their kindred. Thus, my body, if one place is pained, the whole body is pained with it ; if one part is irritated all the other parts are irritated with it. This illustrates the harmony of kindred. In an anciet book it is said, " Teach the people to practise six things, viz. obedience to their parents, kindness to their brothers and sisters, concord among persons of the same sirname, harmony towards their relatives, sincerity towards their friends, and compassion for the poor.'7 Filial duty is first mentioned, next follows brotherly kindness ; and just below, is the word concord. Therefore our sacred ancestor, the be- nevolent Emperor, having exhorted you to pay clue regard to filial and fraternal duties, in order to shew forth the great importance of the relations of life, then
THE SACRED EDICT. - 21
proceeded to speak of respect, to persons of the same sirname, in order to illustrate the excellence of harmony and concord. The connexion that subsists between per- sons of the same sirname arises out of the relations of life. If men do not accord with their kindred, it is evident they possess neither filial piety nor brotherly affection. Hence his Imperial Majesty has most clearly explained this doctrine to you ; soldiers and people. You should try to find out the reasons why you and your kindred do not live in harmony. Perhaps it is be- cause you being poor, have begged them to lend you money, and they would not lend ; therefore you murmur against them. Perhaps it is because you are getting on in the world, and therefore, presuming on your influ- ence and power, put on the airs of a country squire, and threaten and despise others. Or perhaps it is because you yourselves are not getting on in the world, and hence envy those who are. Observing that one of your kindred has been promoted to the rank of a Mandarin, or has obtained an academical degree, you maliciously say, " He does not understand the duties of an officer of government ! See how greedy he is for the cash " ! Or if he has obtained the rank of a Scu-tsae* [you then say] How mean and vulgar are his compositions ! Per- haps a relative has purchased the rank of Keen-Sang
* In China there are four degrees ofliterary rank. The first, or low- est, is that of Seu-tsae — that is, literally, " talent blossoming." The title is very appropriate, as expressing that degree of knowledge which inspires hope with regard to the success of the graduate's future studies. From the day that this degree is conferred, the man is considered as a step above the plebeians. The second degree is that of Keu-jin, which may be rendered either "promote the man, " or " a promoted man. " Those who rise to this second degree are selected from among several thousands of
22 THE SACRED EDICT.
[which places him on an equal footing with a Seu-tsae] or that of a Mandarin, both of which reflect some honour on your own family ; but you treat him contemptuously, as one who carries the smell of the copper always about with him.*
Again, it may possibly arise from your having obtain- ed riches, and [overvaluing yourselves on that account] paying no regard to the feelings of those who are your own flesh and blood. Or it may arise from each indi- vidual's wishing to indulge his own humour, without re- gard to the harmony and prosperity of the whole. Or it may arise from listening to, and believing the chit- chat of women in the family ; or from your neighbours who secretly injure you and harrow up your feelings, till the concord of your family be lost. From these cau-
the Seu-tsaes according to the merit of their compositions. They are then eligible for public offices. The third degree is called Tsin-sze, which may be rendered, " introduce the scholar ', " because he is then deemed qualified to be introduced to audience in the imperial presence. This degree is conferred at Peking alone, after an examination by the most learned men in the state.
The fourth degree is called Han tin, which may be translated " ascend- ed to the top of the trees;" as denoting the summit of literary honour.
To each of these academical degrees belong certain badges of distinc- tion, e.g. clothes of a certain colour, &e.
The examination of scholars who are candidates for the first degree, is held twice in the space of three years, in their several districts ; and is called Zung-tsze-she, i. e. the examination of the youths.
The examination of the Seu-tsae, or candidates for the second degree, takes place once in three years; and is held in the provincal cities, hence termed Heang-slie^ i. e. the provincial examination. The examination of the Keu-jin is held at Peking once in three years, to which place all candidates for the third degree are collected from their respective prov- inces, hence it is called Jfn'ity-she, i. e. the examination of an assembly.
* Because his degree was purchased with money.
THE SACRED EDICT. 23
ses, arise altercations, noise, and confusion, till it come to that length that people not only lose the excellence of concord, but even entirely forget that they belong to one family. If you would look above you to your ances- tors for a moment, you would know and confess that these relatives all form parts of the body of your proge- nitor ; most decidely then they would not be regarded and treated as mere passengers on the highway. In old times there was a man whose surname Jwas Chang and his name Kung-e. He belonged to a class of the an- cients. All the nine gradations of kindred in his family lived together in the same house. There was also a man in Keany-Chow whose surname was Chin; the kindred of this man's household were very numerous, even upwards of seven hundred mouths,* yet these all ate their meals in the same family.
To that family belonged about an hundred dogs, which all went and fed in one kennel : if one dog did not come, the others would not eat. Now consider this Mr. Chin ; the persons in his family lived in harmony : and hence the very dogs were renovated. If therefore men of the present age do not preserve concord with those of the same clan, they are worse than the very dogs. Those of you who belong to the same family, should all have regard to the respectability of your ancestors, and as a body, live in harmony. This harmony however is not easily practised. You are determined to make manifest my faults ; I am determined to make manifest your faults ; and who will confess that his own melont is
* Mouth or Mouths, this is oue way by which the Chinese express the word "person" or "persons. "
t That is, who will cheerfully confess his own faults ?
24 THE SACRED EDICT.
bitter ? You will rather debate about each others rights and wrongs, day by day, till the affections become cold ; yea, till you become perfect enemies to each other, and go to law ; then the whole of you will go to beggary. Re- flect for a moment ; what will you gain by all this ?
Now the harmony which I wish you to preserve, rests entirely on the word forbearance, or as it may be called, the art of eating down an injury. You perhaps plead that you will sustain injury ; but you do not know that you will obtain gain thereby. In all kinds of ceremony, ( for example ) if exchanging some presents, o thers should give us rather little, it is better that our presents to them should be somewhat respectable. In performing any of the ceremonies of politeness, I had rather they treated us with indifference than that we should treat them with indifference. Among persons of the same family, let the elder be regarded as the elder; the younger regarded as the younger ; superiors treated as superiors ; and inferiors treated as inferiors. Thus all parties, possessing but one feeling, will complete one person. Does any thing occur that affords matter of joy 1 let all go and offer their congratulations. Is there mourning for the dead? let all go and assist. Perhaps one is erecting a temple to his ancestors ; let all go to the sacrifice. Perhaps another builds a family school- house for the instruction of younger brothers and ne- phews. Perhaps there may be the affair of purchasing a charity field, for the supply of those of the same clan, who are poor and distressed ; or probably the register of the family genealogy is to be revised, in order to in- terweave the [names of] the more distant relatives. All these are things which persons of opulence and talent can do : as to those persons who are not possessed of
01
THE SACRED EDICT. 25
opulence and talent, let each of them act according to the measure of his ability ; and thus all harmonize as a body. Do those who are aged meet with those that are aged ? let them advise each other to love their sons and daughters with affectionate ardour. Do the young meet with those who are young 1 let them mutually counsel each other to venerate and obey their parents. Do those of us who are of the same rank in society meet together? then do you counsel me to respect my elder brothers,
nd let me exhort you to love your younger brothers, hen each one becomes a filial child, and an affection- ate brother, will not that illustrate the excellency of the harmony of kindred 7 Even the officers of govern- ment will shew a degree of respect for such persons. But if, because of a few trifling jealousies, you will wound the spirit of harmony, and mutually quarrel and injure
ach other, then recourse must be had to the law of the vereign, to punish and restrain you. Often recollect
hat you have all descended from one progenitor; even as water, though divided into a thousand rivulets, pro- ceeds from one fountain : and as the thousand branches and ten thousand leaves of a tree, all spring from one common root, wherefore then not live in harmony ?
If you all as a body, harmonize, the spirit of harmony will prolong your happiness ; the ways of your families will be only exalted ; your commerce will highly flourish ; and all under heaven, enjoy repose.
Ought you not all, therefore, to exert yourselves, to bring about such a happy state of affairs ?
MAXIM THIRD,
LET CONCORD ABOUND AMONG THOSE WHO DWELL IN THE SAME NEIGHBOURHOOD, IN ORDER, TO PRE- VENT LITIGATIONS.
AMPLIFICATION,
IN ancient times, five Tsoh formed a Tang, and five Chows, a Heang. In them the doctrines of peacefulness, harmony, friendship, and compassion, were ever held in honour. But as the population of the Heang and Tang * daily increases, so habitations approximate, little inad- vertencies occur, closer intimacies are formed, and tri- fling debates take place; from these, in an unguarded hour, strife arises which terminates in subjecting the per- son to public disgrace, and in delivering over the body to the police to be punished. The loser feels himself without character ; and at the gainer every one looks askance. When those living closely together in the vil- lages, become suspicious of each other, and seek mutual revenge, what plan can then be devised to establish their employment, and prolong their posterity?
Our sacred father, the benevolent Emperor, grieved at men's love of strife, and thinking to promote the reno- vating doctrine of good agreement, purposely extended his admonitions to the Heang and Tang ; and said, " Har-
* JTeawr and Tantj are nearly synonymous with the English word f," and arc here sometimes rendered by it.
THE SACRED EDICT. 27
mony is that by which litigations may be rooted out be- fore they bud." We, desiring the concord of the myriads of the people, also repeatedly enjoin it upon you to mag- nify the doctrine of harmony. The She says —
•
" From sauceless food "Folks' quarrels oft arise;"
The meaning of which is, that strife, often by slow de- grees, rises out of small beginnings. The Yeh-tsung says, " The man of superior virtue, in all affairs, commences by deliberately forming his plan.'7 This expresses, that, in preventing litigations, the chief stress should be laid on suppressing their first beginnings.
It is therefore evident that a man should receive all, both relatives and indifferent persons, with mildness; and manage all, whether great or small affairs, with hu- mility. Let him not presume on his riches, and despise the poor ; not pride himself of his illustrious birth, and contemn the ignoble; not arrogate wisdom to himself, and impose on the simple; not rely on his own courage and shame the weak; but let him, by suitable words compose differences ; kindly excuse people's errors ; and , though wrongfully offended, settle the matter according to reason. The one party displaying this largeness of mind, the other must feel remorse and shame. He who can bear for a morning, the village will bestow on him the epithet of "virtuous." He who will not wrangle about a trifling offence, the neighbours will proclaim his magnanimity. Great are the advantages of harmony among neighbours! The ancients said, "divination is not used for the sake of selecting an habitation, but, neighbours." In favourable and unfavourable circum- stances, there are none on whom we can so well depend
28 THE SACRED EDICT.
as on our neighbours.
Let the aged and the young in the village, be united as one body; and, their joys and sorrows viewed as those of one family. When the husbandman and the mer- chant mutually lend, and when the mechanic and the shopman mutually yield; then the people will harmonize with the people. When the military mutually learn to exercise, and the guards to aid each other ; then the soldiers will harmonize with the soldiers. When the soldiers exert their strength to protect the people, let the people nourish that strength. When the people spend their money to support the soldiers, let the soldiers be sparing of that money ; thus both soldiers and people will harmonize together. From hence no more strifes will arise about a plate of food or a cup of sauce. Even your rat-teeth and sparrow-horn* accusers, will find no- thing to lay hold on. Where then would there be such things as we sometimes see ? who would then proceed from confirmed enmities, to the mouldering away of money, the waste of time, the loss of business, the de- struction of property, the scattering of friends, and the seeking of death, at the hands of the law, without ever awaking !
The opulent and the aged who are looked up to in the villages ; the learned and the able who are the glory of the neighbourhood, ought to go before, in the spirit o^ harmony, as an example to the place.
Should there still remain any villainous lovers of
* This language is borrowed from the She-king, wherein a prosecution is noticed, in which the most subtle and ingenious turnings are given by the one party to confound the accusation or defence of the other. The meaning here is that the- most artful opponent will be abk- to find 110 just ground of acrusation.
THE SACRED EDICT. 29
contention , who either devise vile schemes to set men at variance, or walk in cross ways with threatening airs to deceive ; who either insnare others, under the mask of friendship, or falsely assume the language of justice, in order to effect their own private ends : such a description of persons will render the neighbourhood unhappy ; the public opinion will not endure them, the law is ready at hand for their punishment.
The whole empire is formed by a collection of villages ; hence you ought truly to conform yourselves to the sublime instructions of our sacred father, and honour the excellent spirit of harmony : then, indeed, filial and fra- ternal duties would be more attended to ; kindred, more respected; the virtue of villages become more illustrious ; approximating habitations prosper ; litigations cease ; and man enjoy repose through the age of ages ! The union of peace will extend to myriads of countries ; and superabounding harmony diffuse itself through the universe !
We, with our soldiers and people, must for ever make this our dependence.
[Six hundred and thirty -two words J]
PARAPHRASE.
THE meaning of His Imperial Majesty is as follows. — From ancient times down to the present, there have been Heang and Tang* What are Ileang and Tang ? They just express the neighbouring families in the vil- lages and hamlets. The sages of antiquity always taught
* Heang is a city or town containing twelve thousand and five hun- dred families ; Tang, a village containing five hundred families. This is the sense of the words taken separately ; but when taken together they mean a neighbourhood, as above noticed.
30
THE SACRED EDICT.
men to live in harmony with their neighbours. But as the population of villages and neighbourhoods daily in- creased, so the houses were built closer ; and the people at every opening of the eye saw each other. If they were not related by intermarriages, yet they were friends liv- ing together on the same spot. When there was any happy occurrence, all came to offer their congratulations ; when there was mourning, all went to sacrifice to the dead and condole with the living. Even in times when there were no such occurrences, what individual could you have seen void of kindred affection 7 But from the circumstance of seeing each other morning and evening, and of having lips and teeth almost united *, evils sprang up — even from what was in itself good. Disputes [among neighbours] probably arise either from the tales which children carry from house to house, or from the passing and repassing of poultry and dogs, which eat up what comes in their way and leave filth behind them ;— either because of some improper word uttered after wine ; or because you want to borrow money and persons will not lend, — hence arise heart-burnings which lead to confirmed enmities. Probably you want the payment of some debt and cannot obtain it, therefore both parties unite their rage, buckle to, and set a boxing. Perhaps you have built a house or purchased a field, without informing your neighbours, or yielding the precedency to them ; t and jealousies and contentions have arisen from hence. But it would be impossible to mention all the
* An expression denoting a high degree of familiarity — The sense of the passage is the same with our own proverb, — " Familiarity breeds contempt."
f In China, when a man builds a house, it is supposed to bo his duty to inform the neighbours before he begin, both that a lucky day
THE SACRED EDICT. 31
causes of strife, [Wishing to prevent this evil] the whole rests on your retiring a step, and yielding to others in a few sentences ; and then, in the course of a few days, a a good understanding between you will be restored. But if you are resolved not to suffer a single mouthful of angry breath to pass by, and will positively scold and beat each other, listening perversely to those who move you to litigations, in that case you will have to kneel before the magistrates, and bow down in the public offices ; to throw away large sums of money, and suffer much shameful treatment. Do you lose your lawsuit? then you will scarely be able to show your face in so- ciety again. But what if you gain? even in that case every body will, with airs of indifference, look askance at you. Where will be the advantage of all this?
Let those who dwell together reflect on this : — If you hate me, and I hate you, we may contract an enmity which shall continue, not only through the whole of our own lives; but which may not be eradicated from the breasts of our children of the latest posterity. Will not this prove to be the bitter fruits of misery, the seeds of which we ourseles have planted ?
Our sacred ancestor, the benevolent emperor, wishing to soften and improve your manner has, with the sole view of inducing you to lay aside lawsuits, admonished you to preserve harmony in your towns and villages.
Let us therefore inform you a little farther concerning
may be chosen for the commencement, and to prevent objections which might otherwise arise from the doors or windows being so placed as to overlook the neighbouring house.
It is also supposed to be his duty, when wishing to purchase a field to inquire whether any of those in whose neighbourhood it is, wish to purchase it or not. If they do, then he desists.
32 THE SACRED EDICT.
this doctrine of harmony. An ancient book speaks well to the purpose, saying, — How does it come to pass that, among those who once all'lived on good terms, the spirit of concord should be lost 1 * In many cases noise and disputes arise merely from a deficiency of a grain, or half a grain of polite attention at times of eating and drinking. This language teaches us that the want of harmony among neighbours frequently takes its rise from very trifling causes. Another book also says, The man of superior virtue, when he meets with an affair that requires a legal process, first seriously considers the va- rious aspects of the business, from beginning to end, together with the results of the whole. This teaches us that if men would thoroughly weigh the commencement and the close, they most assuredly would not go to law. Therefore those who dwell together and among whom are more near and more distant relatives, should always treat each other with respect and benevolence. In. all affairs, in which persons of the same place engage, whe- ther of small or great moment, there ought to be a hum- ble arid yielding behaviour. Let me not, presuming on my riches, go and scorn or injure the poor. Let me not, relying on my promotion, go and oppress those who are not promoted. Let me not, employing my own diaboli- cal craft and low cunning, go and impose on the stupid and simple. Did I possess strength and boldness that could spread terror all around, let me not, trusting there- to, go to annoy and shame those who are weak and with- out courage. But, on the contrary, when seeing, among
* In this discourse the author paraphrases must of his quotations ; therefore it did not seen proper to mark them with inverted commas, in the usual way.
THE SACRED EDICT. 33
others in the same place, a little dissention, let me em- ploy proper words, explain matters to them, and advise them to settle their differences. And suppose I should even assist others with a little rice, or a little money, it is no mere than my duty requires of me — what mighty merit is there in that ! Should they not be able to re- munerate me, I am not therefore to be displeased and angry with them. If they be deficient in a few puncti- lios, I will excuse them: there is no necessity for me to put myself on a level with persons of their low capacity. Even if a person who knows not good from evil, should stumble against me, or rashly affront me, I will abide by reason, and send him about his business; and on no ac- count would I retain a grudge in my heart against him. Rather than contend with him about our rights and wrongs, which would also lead him to make a tumult with me, and thus keep up unceasing strife, it is much better that I never mind him. And he, if worthy to be accounted a human being, on seeing this magnanimity in me, will blush almost to death : if he be not ashamed and do not repent, then he has no more claims to the human character ; what is the difference between him and the brutes'? Think with yourselves: Were I to go and lecture on reason with a brute, should I not debase myself and become like him? In all things I ought to use a little forbearance ; and not suffer the remembrance of trifles to rest in my mind. The ancients had a good saying, " To bear an insult is truly masculine." They also said, "He who can endure an injury, gains the advantage." But if I am determined not to endure an injury, then, the laying an undue stress on insignificant offences for a sin- gle moment, may occasion the loss of some person's life, or produce some other unhappy consequences ; and when
34 THE SACRED EDICT.
I would gladly settle matters, they cannot be settled ; but I shall on the contrary have greater insults to bear. This is what is called, •" losing the great for the sake of the small."
Were men seriously to reflect on all these consequen- ces, they would take the fiery spirit of contention and cool it. Again, did you bear injuries, no one would ever reproach you with cowardly meanness of spirit ; but all would honour, respect, and praise you. Do not these things clearly show the advantages of harmony among neighbours 1 — Of old time, it was well said, Go all around before you choose your dwelling ; not merely for the sake of choosing an habitation, but to select good neigh- bours ; because neighbours, in consequence of the prox- imity of their dwellings, depend on each other morning and evening. Were those persons who reside in the same village or hamlet closely to unite themselves, they would form but one body : in prosperous occurrences, all would share alike ; in adverse occurrences, all would suffer alike. This is the harmony of the people with each other.
With respect to the military, at the time of drill, let all go to drill ; when separated and sent on guard, let each assist the other to keep watch ; thus the military will live in harmony with each other. When the military exert their strength, exposing themselves to death, in order to protect the people \ and the people cordially pay in their taxes to support the military, then both the mili- tary and the people will live in harmony together. From hence will arise mutual kindness, mutual affection, and constant interchanges of friendly attentions — no more contentions, no mure lawsuits. Where then will there ]><> murmurs and retaliations, impeding of business, wast- ing of money, injuring of families, squandering of proper-
THE SACRED EDICT. 35
ty, and emigrations to wretchedness in strange countries ? This exhortation, though addressed to the soldiers and people, yet especially requires you, noble families, country gentlemen, aged persons, bachelors of arts in the semina- ries, and persons of superior capacity in the neighbour- hood, first to set the example of harmony, in order to excite the simple people to imitation.
But the people, in their origin, are all good; probably there may not be more than one or two persons among them, who, not attending to their proper duty, wish to become petty-fogging lawyers ;* and with that view, connecting themselves with persons in the public offices, they learn to compose a few sentences of an accusation, the one half intelligible and the other not. They speak many things, contrary to their own conviction, in order to blind the minds of others. These persons set themselves up in the villages, and move persons to lawsuits; and then, acting as busy-bodies between the parties [with the specious pretence of being mediators] swindle money and drink from both. Moving and at rest, they have only one topick. "Maintain your dignity,'7 they also say," Ra- ther lose money than sink your character."
The stupid people, besotted by them, are led into the deep^ waters ; and notwithstanding, are unconscious of having acted wrong in listening to them! Probably these low-rate lawyers either form vile schemes to set men at variance ; or, walking in devious ways, assume threaten-
* The original words kwang-kwdn literally signify <{ a bare stick. " They are sufficiently descriptive of a certain class of men who, void of conscience, and of any honest source of dependance, emyloy their low artifices to set men at variance, in order that they themselves may live Upon the profits of their litigations. China is not the only country where such bare sticks are to be found.
36 THE SACRED EDICT.
ing airs to frighten and deceive ; either put on the mask of friendship, yet lead men into snares ; or knavishly borrow the language of justice, yet secretly effect their own private ends. According to the royal law, this de- scription of men ought to die — the justice of superior powers assuredly will not excuse them — when the mea- sure of thir crimes is filled up, their misery will be com- plete— they will suffer the due punishment of their wick- edness. Reflect for a moment : what one of all these bare-stick lawyers, of whatever country, came ever to a natural or prosperous end ?
Let us suppose that some person present remove from his home, to the distance of several thousand, or several hundred, lee ;* on hearing a person speak the same coun- try dialect, though he may not have known him before, he instantly wishes to converse a little with him. On meeting with one, from his own native place, whom he knew before, he will manifest additional kindness to him, just as if he had met with one of his own relatives. Would it be thus in a strange place '1 and shall there be broils and bickerings among those who live in the same village?
Were men constantly to maintain in their minds dis- positions of harmony, they would obey the instructions of our sacred father. From hence morals would more and more improve ; children and brothers would increase in filial and fraternal respect ; persons of the same clan would more and more harmonize; and even down to your sons and grandsons, the common talk would be, "I will help you, and you shall help me." This would com- plete the harmony and peace of the world !
Both His Imperial Majesty and you, the people, will rejoice together !
* Lee, i&oul the fiflli of an English mile.
MAXIM FOUKTH.
GIVE THE CHIEF PLACE TO HUSBANDRY AND THE CULTURE OF THE MULBERRY-TREE, IN ORDER TO PRO- CURE ADEQUATE SUPPLIES OF FOOD AND RAIMENT.
_.
AMPLIFICATION
We have heard that food and raiment constitute the es- sential supports of a people. Food and raiment proceed from agriculture. If therefore a man plough not, he will very likely suffer hunger ; if a woman weave not, she may probably feel the cold.
Of old time the Emperors* themselves ploughed, and their Empresses cultivated the mulberry-tree. Though su- premely honourable, they disdained not to labour, in or- der that, by their example, they might excite the mil- lions of the people to lay due stress on the radical prin- ciples of political economy.
Now, food and raiment are produced by the earth, matured by the season, and collected by human strength. To be deficient in labour, in what regards the funda- mental employment, is the same as to sit down waiting for wretchedness. Therefore be diligent; — then the far- mer will have superabundance of grain, and the house- wife, of cloth ; but if negligent, you will neither have
* « Emperor, " Theen-tsze literally The Son of Heaven.
38 THE BACKED EDICT.
enough to serve your parents above you, nor to nourish your families below you. This is a certain doctrine.
Though the southern and northern lands differ, as be- ing high or low, dry or wet ; that which is high and dry may be sown with millet and barley — that which is low and wet, planted with paddy.* Though the food produced be different, yet the labour attending it is included in that of husbandry.
Exclusive of Keang-nan, Cheh-Jceang, Sze-chuen, and Hoo- pehj the other provinces are not much adapted for the culture of the mulberry-tree, or the rearing of the silk- worm ; but they may be planted with hemp and cotton, the former of which is knotted, and the latter, spun. Though the clothes made from these be different, yet the labour is included in the cultivating of the mulberry tree.
We wish our deople to exert their whole strength in agriculture. Do not love idleness and hate labour ; do not be diligent at first and slothful afterwards ; do not, because of a deficient season, reject your fields and plan- tations ; do not covet the multiplied profits of commerce, and change the good old employment. Though of the income of the year, after clearing off public and private expences, very little can be laid by ; yet, if you can pay due attention to the radical thing, that little will daily and monthly increase, till your family enjoy an abun- dance which may be protracted through the successive ages of your posterity ; this will be an exhaustless source of dependance. If you do not act thus ; but reject the be- ginning to follow the end,t how can you have such a
* Paddy, i. e. the common Indian name for rice while growing, t That is, to expect the end without employing the means.
THE SACRED EDICT. 39
protracted abundance *?
As for you, soldiers, you are accustomed to the camp, and do not engage in agriculture ; you ought neverthe- less to reflect that your monthly allowances, both of money and grain, are served out from the public stores, all of which are supplied by the taxes paid in by the people for the support of your persons and families. There is not a thread of your clothes, or a grain of your rice, which does not proceed from agriculture. See- ing then that you enjoy the profits of the people's labour, you ought to live in peace with them, and use every possible means to portect them, that they may be able to apply themselves with undivided energy to husbandry. Your obtaining unfailing supplies of food and raiment , also depends solely on this.
With respect to you, civil and millitary officers in the various districts, who are all invested with authority to counsel and reprove ; you are not to rob the people of their time, or impede their labours. Reprove the wan- dering idlers — commend the laboriously diligent. Suf- fer not a barren spot to remain a wilderness, or a lazy person to abide in the cities. Then the farmer will not lay aside his plough and hoe ; or the housewife put away her silk- worms and her weaving. Even the productions of the hills and marshes ; of the orchards and vegetable gardens ; and the propagation of the breed of poultry, dogs, and swine, will all be regularly cherished, and used in their season, to supply the deficiencies of agriculture. Would you diligently mind this radical occupation, the sources of food and raiment would be ever full. But it is to be feared that, in years when grain is plentiful, there is negligence in laying by ; and that, when cloth is abundant) it is profusely wasted. The
40 THE SACRED EDICT.
evil of prodigality is equal to that of sloth. . Again, it is to be feared, that the gold and the gems are honoured, while the pulse and the grain are lightly esteemed ; that labour is devoted to embroideries, while the silk-worm and the mulberry are neglected ; and that a habit of following vain and extravagant fashions is ac- quired. Against these you should more especially watch.
From of old, in the reign of prosperous kings, the aged wore silk, and ate flesh ; and the young neither suffer- ed hunger nor cold. Enjoying the fulness of wealth, they also experienced exalted renovation — all arising from this doctrine.
Our sacred father, the benevolent emperor, intensely thinking of that on which the people depend, published and circulated a book of prints, representing the opera- tions of husbandry and cloth-weaving ; proving thereby his high regard to the essential supplies of the people.
We, reverently looking up to the Sacred Edict, and viewing your occupations as of supreme importance, have amplified and explained it, advising you to exert your strength in the pursuit of this radical employment. I, the chief of you all, fed and clothed out of the revenue, desire that all in the empire may also be full and warm.
[S'lx hundred and sixty-one words.~\
PARAPHRASE,
The meaning of His Imperial Majesty is to the follow- ing effect.
In the support of a people, the most essential articles may be reduced to two, food and clothing. Men in the world, bustle and drive about all their days, merely for the sake of bread to eat, and clothes to put on ; but they
THE SACRED EDICT. 41
very seldom think of the root and origin of these. If you plant not the fields, whence will you obtain food 1 — if you rear not the silk-worm,* whence will you obtain clothing ? As to the scholar the husbandman, the me- chanic, and the merchant, they have, it is true, each his proper work ; yet after all, the sources of our food and clothing depend solely on those who plant the fields and nourish the silk- worm. Should not agriculture then be viewed as of the very first importance ?
There is, however, with respect to the fields of the empire, an invariable rule ; that, were the farmers to cultivate the fields which it contains, each one planting for his own eating, none in the empire would suffer hun- ger ; and on the contrary, that if there be one who will not cultivate, that one must suffer hunger. The same thing holds good with respect to the silk-worms and the mulberry- tree, that, were the housewives all to go and nourish and cultivate those which the empire contains, and all weave what they wear, none in the empire would suffer cold ; and on the contrary, that if there be one who does not act thus, she must feel the cold.
Fully convinced of this, the emperors of old time, view- ing agriculture as of extreme importance, went annually in the spring, in person, to plough in the fields ; and their empresses, to feed the silk-worm. Now consider, if these personages, the most honourable, rich, and noble, disdain- ed not to engage in such labour, with the view of setting an example to excite the empire to activity; would it not be strange to suppose that you, the people, should
* The original words yang-tsan rendered literally and properly <: nour- ish, or rear the silk-worm," have here a very comprehensive sense — as -will be seen in the sequel. They include the culture of cotton, hemp, &c., and the manufacture of all kinds of cloth.
42 THE SACRED EDICT.
not exert yourselves ? Consider that food and clothing come from the earth; therefore you must plant in the spring, weed in summer, and gather in harvest. Thus, after toiling and sweating the greater half of the year, you will obtain your plateful of rice and your suit of clothes [ i. e. the supports of life]. Influenced by these considerations, the diligent and prudent have their lands well manured, and their silk- worms well nourished ; and their property, of consequence, increases more and more. Their corn is stored up in their larger and smaller barns ; their cloth, laid up web upon web ; they consume neither the whole of the former, nor use the whole of the latter. The negligent and improvident have neither sufficient to nourish their aged parents, nor to feed their own wives and children. These are certain principles.
In the southern and northern provinces, the lands differ as being high or low, wet or dry. Is your land high 7 sow it with millet and barley. Is it low 7 plant it with rice. Though the produce differs, yet the labour employed, in both cases belongs to husbandry. With respect to the culture of the mulberry-tree, and the rear- ing of the silk- worm, the provinces of Keang-nan, €heh- /ceang, S.ze-Chuen, and Hoo-favany, alone contain soil adapt- ed for these purposes. With the exception of these, the other provinces, such as Peh-chth, Shan-tung, Ho-nan^ Shen-see, and Shan-sec, are without the silk-worm and the mulberry-tree. But hemp and cotton are planted in them, and of these a cloth is made, which, though not comparable, in quality, to silk, yet answers very well for clothing. Hence the word mulberry-tree is used to include all | that relates to the cultivation of fibrous plants, &c., and the manufacture of cloth].
It is wished that you exert your minds and strength
THE SACRED EDICT. 43
in agricultural pursuits. Beware of sloth. Maintain to the end, that diligence which you manifest at the be- ginning. Do not, because you may happen for once to have a scanty crop, lightly and foolishly reject your fields and plantations. When we see those who buy and sell, forming commercial speculations, and gaining a little money, let us not suffer our eye to be heated [with envious desire], and hence throw aside our own good old trade 7 and set about commencing merchant ; for we should con- sider that, of all the trades under heaven, that of those who draw their food out of the earth, is the surest and most permanent. For example, to engage in commerce, or to follow some mechanical labour, though both proper and sanctioned methods of obtaining a livelihood, yet they are not the radical employments. And besides, the merchant often loses prime cost, and the mechanic sometiines cannot obtain bread to eat. Agriculture alone is the fundamental employment.
Allowing that of the grain produced by the painful toils and labours of the year, I may not be able to spare for the market, more than will amount to a few taels,* and that, after paying in the taxes and defraying the expences of my family, I may be able to lay by but little ; yet that little, accumulating year after year, will amount to something valuable in the end. The money which I thus collect, by hard toil and the waste of my blood, I shall not prodigally throw away ; therefore I shall enjoy a comfortable portion. My posterity also, reflecting on my numberless toils, will learn the value of money ; and assuredly will neither destroy the family nor waste the patrimony. To pay due attention to the essential occupation is of the utmost consequence.
* Tad ; ten mace or about the value of three sicca rupees.
44 THE SACRED EDICT.
Perhaps, envying the condition of those idle wander- ers, who putontbe airs of persons in authority, and who, by cheating here and defrauding there, make shift to furnish themselves with good food and clothing, you will say — "Why should we labour and drudge in this man- ner?" But ought you not to consider what will be the state of these men after their golden days are over. Their shoulders cannot carry — their hands cannot lift — of conse- quence there is no alternative for them but either to beg or to steal — they accordingly transgress the law, have to wear the Kea* carry chains, and sit in jail. These are the sure results of their conduct. Tell me n^w, what good have these men gained? It is evident therefore that persons should not on any account lay aside agricul- ture.
Many of the people plant, and many of them nourish the silk- worm ; but you, soldiers, whose business lies in the camp, can neither go to cultivate the fields nor dress the plantations. Still it would sound harshly to tell you that you are not therefore to eat, or to wear clothes. You ought to consider whence your monthly pay, and the allowances of food which you receive, term after term, are derived. Lay aside husbandry and the revenues arising therefrom, and what will there be to constitute your pay ? Reject the silk-worm and the weaving-loom, and whence will
* Kea — It is an instrument of corporal punishment often used in China. It is made of two oblong pieces of wood, which, when joined, form a square. Each of the pieces is hollowed out a little at the place where they are to join ; and this hollow encircles the neck of the criminal, round which the kea is placed. It is sometimes very heavy, and tbo criminal while wearing it can neither raise his hand to his mouui, nor see where to set his feet. He is obliged to carry this pillory on his neck for many days, and sometimes months ; ami appear in public placed with it. This instrument has been called by Europeans, " the Cangite"
THE SACRED EDICT, 45
your clothing come 1 When you attentively weigh all these considerations, do you not think that you ought to exert yourselves to the utmost to protect the people who engage in these pursuits'?
With respect to you, civil and military officers of the country, you should all give encouragement to agricul- ture. Let the public service wait till the labours of husbandry be first completed, then employ tlie people therein; but do not impede their labours. Those of them who are indolent, reprove and correct ; those who are diligent, [reward. Set every body to cultivate the land ; suffer not a single spot of ground to remain un- cultivated. Leave not a single idler existing. Make the men plough, and the women weave, that all may enjoy the means of subsistence. Even the little spots of ground on the hills, and in the marshes, may be turned to some advantage, for feeding poultry, dogs, and swine. Those who have such kind of ground, should manure it well for the food and propagation of these domestic animals. Were people to act thus, their prosperity would increase day by day.
Diligence is indeed your duty ; but there must be the word Economy also. Well, wherefore is it requisite? Because it cannot be expected that prosperous times will always continue to recur. Once in ten thousand seasons [i. e. now and then] you have a bad harvest ; and if, when your circumstances are prosperous, you do not store up some grain ; but lavishly use and lavishly waste, when a year of famine surprises you, how will you be able to pass it over ?
Again, and what is still worse, there are persons who set a high value upon jewels of gold, precious stones, and pearls, while they set lightly by the common sup-
46 THE SACRED EDICT.
ports of life. — Their attention is solely devoted to fine clothing, elegantly embroidered with needle-work of various colours; hair pins of gold, and girdles adorned with silver ; while plain and simple dress is not deemed worth a Cash.* These things are ofte'n the primary causes of the ruin of many families.
From of old, when the living world enjoyed peace, aged persons wore silk, and ate flesh ; and, with respect to the young, [though they were not allowed the use of these] they neither suffered hunger nor cold. The whole, as a body, rested in the delightful pursuit of the essential employment ; and from thence, politeness, jus- tice, and reformation, took their rise. These [virtues] had no other cause but that of laying due stress on the two words, Husbandry and the Mulberry tree.
Our sacred ancestor, the benevolent Emperor, constant- ly studying how to manifest his tender regard for the people, published a volume of prints, delineating the operations of husbandry and weaving. The labours and pleasures, both of those that plant the fields and of those who weave cloth, are most minutely represented. This was because our sacred ancestor, the benevolent Emper- or, viewed agriculture as the important source from which the people derive their wealth. This [condescen- sion] ought to be viewed as the very perfection of im- perial grace and virtue, to which nothing can be added. His present imperial majesty, concurring with the Sacred Edict, and holding the labours of the people in due esti- mation, has amplified and explained its instructions ; with the sole design of encouraging you to exert all your energies in agriculture, that you may from thence ac-
* Cash — T^ of a Spanish dollar.
THE SACRED EDICT. 47
quire an abundance.
Moreover, the clothes which his Imperial Majesty wears, and the food which he eats, are all procured by the taxes which you pay in money and in kind. This doctrine shows how he and the empire may unitedly en- joy the comfort of being full and warm.
MAXIM FIFTH,
HOLD ECONOMY IN ESTIMATION, IN ORDER TO PRE- VENT THE LAVISH WASTE OF MONEY.
AMPLIFICATION.
LIVING men cannot be a day without spending, and of course, not a day, without money. But in order to pro- vide for incidental circumstances, some money must be laid by ; therefore esteem economy.
Money resembles water; economy, the moles by which water is confined; if the water flow on without obstruc- tions it will soon be exhausted and the channels dried up. If riches be used without economy, and spent with- out rule, they will soon fail. Our sacred father, the be- nevolent Emperor, himself went before the empire in the practice of economy ; kindly nourished, multiplied, and filled with abundance, all within the four seas ; and also carefully admonished the people to be sparing in the use of riches. For, from of old, when the manners of the people have been good, diligence and economy have ever been held in honour. Indeed to be diligent without economy, the labour of ten persons united will not suffice for the expense of one. What is collected and laid up through a whole year, will not suffice for the demands of one day. The injury [of prodigality] is greater [than that of sloth]. The pay of the soldiery is fixed ; but they know not to economize. Their clothes, they wish
THE SACRED EDICT. 49
to have them fine ; their food, they seek to have it savoury. In one month they spend the pay of several months.
At last they borrow in order to indulge their wishes. The child and mother soon become of equal size. Day after day their debts become deeper and heavier. Hun- ger and cold are the inevitable consequences. In years of plenty the husbandmen might fill their granaries and lay by ; but they must have feasts, make presents, and strive to exceed in useless expense ; in consequence of which they come to want. If in seasons of abundance they be in want ; in years of famine, their wretchedness must be extreme. This is absolutely certain.
With respect to these two classes of persons, the na- tion has not diminished the pay of the one for a single day, nor have the heavens and earth withheld from the other their wonted favours ; yet notwithstanding they weep for hunger and cry out through cold ; are wretched and without comforters. To all these woes the want of economy leads. Again, there are some children and grand-children, who not knowing the difficulty of gaining money, indulge themselves in the prodigal waste of that which their ancestors, by laborious toil and rigorous economy daily and monthly scraped together, in order to provide a competence. They strive to cut a figure in the neighbourhood. If ever so little out of the fashion they feel quite ashamed ; and in the twinkling of an eye, the patrimony is gone, and nothing left for their support. Then, if they would act as the posterity of poor men, they cannot ; and so becoming devoid of shame, there is no excess to which they do not proceed. The weak famish to death in the ditches ; the robust, break the law and are punished. The injury of prodigality leads to tliis. The Yih says — " He that will not economize,
50 THE SACRED EDICT.
shall have to agonize." This expresses, that not to be economical in the commencement, will give cause for bitter repentance in the close. You, soldiers and people, ought to obey, meditate on and not forget, this sacred admonition. Soldiers, remember that your monthly al- lowances are fixed ; rather than come to want, and to have to beg for some extra allowance, it will be much better to lay by a little in time, by which you may make the ends of things to meet. Ye people, recollect that years of plenty do not always occur. Rather than be in- tent merely on the present morning and evening, and fall into the sorrows of poverty afterwards, it will be much better to store up something in order to provide against seasons of rain or drought. Economy is an excellent virtue. Rather be laughed at as a rustic, valuing the due me- dium of ceremony, than by haughty extravagance, go to destruction. In clothing, let there be no superfluous ornament. In food and drink, let there be moderation. In the ceremonies of manhood, marriage, mourning, and sacrificing to the dead, keep within your proper sphere. In domestic utensils, let there be plainness and simplicity. Even in the anniversary sacrifices and feasts, let there be an accordance with propriety and the customs — all verg- ing rather towards economy. Thus the productive ener- gies of heaven and earth, the seasonable favours of his majesty — the fruit of the former toils of your ancestors — and the stream of bliss that should flow to posterity, will all be sparingly used and prevented from abuse. The rich wil not sink into penury, and the poor will ad- vance to affluence. Accordingly, when you dwell at ease, prosper in wealth, with full mouth and well replenished stomach, our highest wishes for the abundance and con- cord of our people will be fully accomplished. The Heaou
THE SACRED EDICT. 51
King says, " Be careful of the body, and moderate in
using ; in order to nourish your parents. " This is the
people's filial piety. Soldiers and people ! act obediently.
[This contains six hundred and eight-four words^\
PARAPHRASE.
The meaning of his Imperial Majesty is to this effect. Men living in the world should have a fixed rule for the expenses of their food, clothing, and intercourse with their friends. As then there should be a rule in using ; so there must daily be money to use. But as to the rule in using, it is to be observed, that besides daily expenses which may be determined, there are also incidental ex- penses which cannot previously be brought under one's view ; for example, several garments annually, and the morning and evening meals of rice and tea ; these things are fixed by custom, and the expense can be reckoned, while forming your plan.
But with respect to the birth of sons, the bringing up of daughters, the marriage of your sons and daughters, sickness, mourning for the dead, these things cannot be brought beforehand under your view, arid therefore the expense cannot be fixed. If you do not take care of your money, and daily lay by a little, then, on meeting with these unexpected affairs, what will you have to use 1 The proverb speaks well to the purpose ; " In the day that you have, think of the day when you may not have. Wait not till the time when you are destitute, and then reflect on the time when you had. " These words teach men that in the time when they have money they ought to consider the day when they may not have it, and not wait till they are destitute, and then have to reflect on former days when they were amply supplied — saying,
52 THE SACRED EDICT.
" Had I known beforehand the bitterness of this day, you might have done as you pleased, but I would have laid by a little money ; " at this juncture repentance is too late. These two sentiments are remarkably well expressed. There are also two extremely bad sentiments, which are constantly in the mouths of men of the present age, vis. " To-day we have wine, to-day let us get drunk ; To-mor- row's grief, let to-morrow support." Persons who love to eat, but are backward to labour, on hearing these two sen- tences indulge more eagerly their propensities and extra- vagant prodigality. The ways in which this extravagant waste may be made, are very many. It is needless to specify gambling and debaucheries ; [for every one knows that these are wrong] but even in daily food and clothing there may be an unceasing and boundless waste.
Among the ancients, from the age of fifty and upwards, men wore silks ; from seventy and upwards they ate animal food ; from which it is evident that it was not common in those days for persons in their younger years, either to wear silk, or to eat animal food. The Emper- ors of ancient times, would not, without a special cause, kill a bullock ; their superior officers would not, without a special cause, kill a sheep; their inferior officers would not, without a special cause, kill a pig or a dog.* Hence it may be inferred that the common people in passing through life, had only common tea and coarse rice. There is still another reason for economy. It is this ; the proportions of the happiness of human life have fixed limits; if you therefore indulge yourselves in the rise of
* In China this domestic animal (the dog) is eaten by the common people at the present day, especially in years of scarcity, which from various causes frequently occur.
THE SACRED EDICT. 53
too large a proportion at one time, you yourself dimi- nish the happiness [that belonged to some other period of life] : and when old age comes, you will certainly feel the pressure of want. On these accounts you are exhort- ed to economy. But why must we be economical? Because money is like water, and economy is like the confining of water in a reservoir. If the water be not preserved within the dykes, it will forthwith flow away, and in an instant the reservoir will be completely dry. Money if not used with laudible parsimony will also go, and in a very short time be entirely expended. When the time arrives that there is nothing to use, it is too late to repent.
Our sacred ancestor, the benevolent Emperor, though himself the son of heaven, and rich and noble in the highest degree, yet in all his own affairs practised economy in order to set an example to the empire. During the period of sixty-one years that he sat on the throne, he left nothing undone that could tend to display his affectionate regard in the nourishment of his people ; and although he had already filled the empire with riches and abundance, yet he further added this maxim of the Sacred Edict, to induce you to be sparing in the use of money. But wherefore did he act thus ? It was from a full conviction that, when the morals of a people are" good, the reasons may be comprehended in two words, viz. diligence and economy. If you be not diligent, you will not gain ; yet though you do not gain, you yourself alone will feel the effects of it ; you cannot drag down others : the injury in this case is comparatively trifling. If you be not economical, but indulge your wishes by extravagant waste, then the money which ten persons could gain would not suffice for your use alone ; yea,
54 THE SACRED EDICT.
even all the money that you could scrape together in a whole year would not defray your expenses for a single day: this injury is really serious. Consider for a mo- ment ; the pay of the military is fixed, but, not knowing to be frugal, ^they must have fine clothes, and savoury fare ; and thus, in one month, the pay of several months is all spent. At length they go all around borrowing money, and will even give seven and eight per cent in- terest.* Intent only on the enjoyment of the present moment, they regard not the interest accumulating on their.borrowed money ; and shortly the lamb becomes as large as its dam \i. e. the interest is equal to the capi- tal]. Day after day it increases, and when the time of receiving their pay comes, it is insufficient to clear off their debts. How then can they lay by a rate or half a rate to buy food and clothes ? With respect to the peo- ple, meeting with good harvest, when the grain is plen- tiful they might store up their grain till it could hardly be eaten for age. But because they love to feast, drink wine, rejoice together, exchange boxes of presents, strive who shall exceed in generosity ; and, without regard to reason or rule, throw away their money, they inevitably go to emptiness and misery together. Now consider, that if in a year of plenty they be in want, how much more •wretched will they be in a year of famine. Such a de- scription of soldiers as [we have given above] how should it be supposed that his Majesty could keep back a single fun or lee~\ of their pay? Still they are in misery.
* According to the Leuh-Ue the interest on money borrowed, and on pawned goods, may not exceed three per cent per month (a great deal too) ; but much more is sometimes given.
f A fun is 1-72 of a dollar — a he is the 1-720 part of a dollar or 1-10 of a fun.
THE SACRED EDICT. 55
Such a kind of people [as we have described] how could it be supposed that fate has decreed that they shall not have food or clothing 1 Yet they also are in misery — all is in consequence of a want of economy.
There is another class of persons — their forefathers bitterly toiled, and would scarcely allow themselves enough to eat or to use, they pared the iron from off the needle's point,* in order to lay by money to establish their families and consolidate a little patrimony. Their children and grandchildren, not knowing good from evil, indulge their own prodigal propensities. Observing this person wearing silk, they put on satin. Observing that person riding on horseback, they must sit in a sedan chair. They only desire to make a dashing appearance, and are found every where puffing and boasting. If they be in the smallest possible degree behind others, they cannot repress their breath [i. e. they consider it as an insufferable thing]. Moving and at rest they say that they fear people will laugh at them. They care only to strive to surpass others. To-day they fear peo- ple's laughter, then wish to look a little more respectable. To-morrow they fear people's laughter, and must try to have a. still more respectable appearance. Thus they soon make an end of the money handed down by their forefathers. Do not tell them that they should not sell their [ancestors'] landed property; for they will sell it and exhaust the price also — then what will they have to use r\ But their lips have been accustomed to taste t and their hands to waste, their bodies can neither carry a heavy burden nor a light one. [When things have
* An expression denoting the utmost degree of parsimony, t A phrase denoting the power of habit upon men while in a state of affluent indolence.
56 THE SACRED EDICT,
gone thus far ] it is vain to tell them not to descend into the paths of disgrace. If they wish to assume the habit of the children of poor men, it is to no purpose, for that they cannot do.
"When matters have come to this pass, I beg to know whether they will, or will not, fear people's laughter 1 Or whether they will then be able to cut a dash ? From this they will proceed to the most shameful practices. The feeble will go to beg their bread; and if they be not successful in begging, will die in the streets. In- stances of this kind are often to be met with. The ro- bust will become thieves, and if seized they will be beaten and punished with extreme rigour. Then the longs and shorts both of themselves and of their ancestors, will become the table talk. Bystanders will say that the whole fraternity are unworthy to be termed men. What but the want of economy has brought them to this pitch of wretchedness ! One of the ancient books says, If men be not frugal, they will most certainly have to repent of it in the end. The whole multitude of you people should remember these words, render obedience to the Sacred Edict, and daily meditate on it. You soldiers should remember that your monthly allowances are limit- ed. Rather than wait till I had not sufficient to eat, and then have to go and beg and beseech of my officers to grant me a little above my proper pay ; would it not be better for me to be sparing, and always leave a little over, that I might, by my own allowance alone, make the ends of things to meet?
The people should remember, that years of abundance and of scarcity cannot be previously ascertained. Rather than be merely intent on the comfort of the present mo- ment, and fall into poverty and misery afterwards, would
THE SACRED EDICT. 57
it not be much better to be a little sparing, and leave something for the time to come, to provide against a year of famine 1 Therefore economy is important in the highest degree.
However, with respect to your economy, where it should be exercised, let it appear; but keep the middle path. You are not called to a mere niggardly parsimoni- ousriess, but to know that money should be regarded and not lavishly wasted in any pursuit. Then all will be right. I would rather that persons should call me a rustic villager, void of manly qualities, than indulge my- self in extravagance till my family should be involved in ruin and wretchedness.
In dress, let there be no excess in ornament ; in what regards the table, let there be a determined bound of moderation. In matters of joy, or of sorrow, let all be carried on according to the ordinary custom of persons in your situation, and do not seek to surpass in external decorations. For example, in taking a wife for my son, or giving my daughter in marriage, although I ought to do these for my children ; yet I should first consider my own ability and then do what I can. What necessity is there to covet a mere false show ; to make more cere- mony ^than others in the same situation ; to have tassels of silk [hung up] ; painted canopies carried through the streets ; gems and pearls, embroidered garments, sedan chairs, umbrellas, instruments of music, killing pigs, and butchering sheep, till I be over head and ears in debt *? It may be said that all this was done from love to one's own boys and girls ; but you do not consider that if a man's own debts cannot be paid off, this only involves his children in misery. Is that to benefit them 1 As to the death of father and mother, and the proper manage-
68 THE SACRED EDICT.
ment for their funeral obsequies, this is the greatest work of human life. Duty requires us to go to the very utmost of our ability in preparing a coffin, and grave clothes, in order that the mortal remains of our parents may go down to the dust and enjoy repose. This is indeed filial piety. Why do you not seek to perform these impor- tant things, but on the contrary, go and beg the priests of Fuh and Taou to recite the king and pray for the dead ? Wherefore invite guests, prepare feasts, act plays, with drums and instruments of music, making a noise that reaches to the very heavens 1 And farther, some have representations made of the actions of old time, jug- gling, jumping, dancing, and sham-fighting; just as if the death of parents were a most lucky event. There is a very worthless saying ; if a father or mother die at the age of seventy or eighty, every body says, " It is a very happy thing indeed, when persons of so great age are taken away. " This language proceeds from a conscience entirely wasted, void of feeling, bent on external show, and the wasting of money like the rolling of an inunda- tion. In all this there is loss and no gain. Such prac- tices, you people should exert yourselves to reform, and each one attend to the duty proper for him [on such occasions]. Even in your dwelling houses and furniture, let all be simple and plain. To invite relatives and friends on the return of the particular times and terms,* is a general practice, but follow the custom of the place, and conform to the usual way, and that will be quite
* Such as the beginning of the year ; the worshipping at the tomba of their ancestors ; money terms ; offerings of food, clothes, money, &c., for the supply of the souls in purgatory ; feast of the moon ; worshipping the god of the kitchen ; these are times and terms observed by the Chinese.
THE SACRED EDICT. 59
enough. Do not strive to surpass others. To sum up the whole, every thing depends on economy.
This then is to be sparing of the numerous things pro- duced by the energies of the heavens and the earth ; sparing of his Majesty's numerous favours ; sparing of [the property acquried by] the numerous toils of your ancestors ; and sparing of the comforts which your pos- terity in after ages should enjoy. From hence, those who have money will certainly not come to poverty ; the poor will gradually attain to riches, and thus dwelling at ease and rejoicing in adundance, the empire will united- ly enjoy peace and prosperity.
Thus will the abundant wishes of his Imperial Majes- ty be fully realized. An ancient book says, " Let us dili- gently preserve our own person and be laudably frugal of our expenses, in order that we may have abundance to nourish our parents." This is the filial duty of the people. Would you, soldiers and people, indeed dis- charge filial piety to your parents, then how can you do it without economy?
MAXIM SIXTH,
MAGNIFY ACADEMICAL LEARNING, IN ORDER TO DIRECT THE SCHOLAR'S PROGRESS.
AMPLIFICATION.
OF old, families had their schools ; villages, their acade- mies ; districts, their colleges ; and the nation, her uni- versity. Of consequence, no one was left uninstructed. Places were appointed to which the scholars repaired, and a literary Mandarin set over them as a general superin- tendent. By these means, human talent was perfected, and ' manners improved. The intelligent, the simple, the bold, and the timid, were reduced to one rale. Our sacred father, the benevolent Emperor, attained to vener- able old age ; elevated the people ; purposely magni- fied the schools ; and left nothing that regarded the scho- lar's encouragement and the mode of instruction, unpre- pared.
The scholar is the head of the four classes of the peo- ple. The respect that others shew to him, should teach him to respect himself, and not degrade his character. When the scholar's practice is correct, the neighbourhood will consider hinTas a model of manners. Let him, there- fore, make filial and fraternal duties the beginning, and talent the end ; place enlarged knowledge first, and liter- ary ornaments last. Let the books he reads be all ortho-
THE SACRED EDICT. 61
dox ; and the companions he chooses, all men of approved character. Let him adhere rigorously to propriety, and watchfully preserve a sense of shame, lest he ruin him- self and disgrace the walls of his college, and lest that, after having become famous, the shadows of conscious guilt and shame should haunt him under the bed cover. He who can act thus is a scholar.
But there are some who keenly contend for fame and gain ; act contrary to their instructions ; learn strange doctrines and crooked sciences, not knowing the exalted doctrine. Giving wild liberty to their words, they talk bigly, but effect nothing. Ask for the name, and they have it ; search for the reality, and they are void of it,
Fomerly, when Hoo Yuen was a Teacher of doctrines, the pupils were all perfected. When Wan-ung governed Cho-chung, the youth by following him were greatly re- lovated. Therefore, we have ordered the Board of Man- darins to supply the office of literary Mandarin, by a person taken from among the Keu-jin, and Seu-tsaes of long standing, as a means of exalting virtue, cherishing talent, renovating the people, and perfecting manners.
The honour of the schools, it is true, depends, in a good degree, on the authorized teacher's maintaining uniformity and discipline ; but it does still more depend on the scholar's regard to his own person and name. When the scholar's character is correct, then his liter- ary compositions will not be mere bombast, or his actions a mere ostentatious show. He who can, while at home, support the dignity of the learned, will, when called to office, be a meritorious minister. How important are such consequences !
With respect to you, soldiers and people, it is to be feared that you are not aware of the importance of edu-
02 THE SACRED EDICT.
cation ; and suppose that it is of no consequence to you. But though not trained up in the schools, your nature is adapted to the common relations. Mung-tsze said, "Carefully attend to the instructions of the schools— repeatedly inculcate filial and fraternal duties." He also said, " When the common relations are fully under- stood by superiors, affection and kindness will be dis- played among inferiors. " Then it is evident that the schools were not intended for the learned only, but for the instruction of the people also.
In the seminaries there are both civil and military candidates. Though government and tactics, which form the objects of their pursuit, be different, yet, to act filial- ly at home and affectionately abroad, are things in which they ought all to unite: The exertions of the scholar and the husbandman are not very different. If the husbundman can exert his strength in the field and duly attend to his duty, then he is a scholar. Nor is it otherwise with the soldiers than with the people. When the soldiers all know to venerate their superiors and love their relatives, then they also are scholars. Do you not see, then, soldiers and people, that you ought to view the schools as important ? That you ought to imitate learn- ed persons of approved character I Who among you has not the common relations of prince and subject, parent and child ? What one is without the radical dis- positions of benevolence, justice, propriety, and wisdom 7 — say not then that education was intended only for the class of the learned. Mutually counsel to that which is good ; and mutually caution against that which is evil. Keep your eye on the cultivation of proper manners ; t yourselves in tin* pr.'ic.tiee of that ^vliich is in^vi- torious. Then the most stupid of the people will con-
THE SACRED EDICT. 03
sider propriety and righteousness as their implements of husbandry ; and the blustering soldier, view the She and Shoo as his coat of mail ! The lovely uniformity of an- cient principles and customs will re-appear ! [ Contains six hundred and thirty-four words. .]
PARAPHRASE,
His Imperial Majesty's meaning may be expressed thus. All men wish to have good food to eat, and good clothes to wear. To the ends of the world, there is not an individual who wishes not to have his body in a good state. If the body be important, how much more so is the mind ! Why then do men regard the welfare of the body only, while they care not for the prosperity of the mind 1 Observe those who possess a little ingenuity ; they pervert it to impose on the simple ; and, those who possess a little strength and boldness, they abuse them to threaten and insult the timid. The want of the guidance of education is the sole reason of all this. You consider not that man, though dressed in fine robes, if without instuction and internally a mere heterogeneous mass, is just like a horse, or a mule, which though standing idle with a handsome saddle on its back, is after all a mere brute. Though he eat* good rice and tea, yet, if his heart be set with spikes, he is like a cat or dog ; people pity them and give them good things to eat, and still they are but irrational brutes. It was on this account that the sacred ones, in ruling the world, always establish- ed the means of knowledge, as well as the means of sub-
* " Eat." To eat tea, would sound rather strangely in English. The Chinese frequently use the same word both for eating and drinking ; they eat water, tea, and medicines.
64 THE SACRED EDICT.
sistcnce. From of old, families, villages, districts, and provinces had their respective schools ; and every person had the means of instruction within his reach. As there were certain fixed schools ; so there were also tutors to instruct and guide the pupils ; and hence a large number of illustrious characters was produced, and morals were greatly improved. The artful became honest ; the igno- rant, intelligent ; the daring, mild ; and the cowardly, spirited. Under the power of this renovating instruc- tion, the various classes of people in the empire were re- duced to the law of uniformity. From these things it may be inferred that education cannot on any account be dispensed with : compared with food and clothing, it is vastly more important. Our sacred father, the bene- volent Emperor, during his long reign, greatly honoured and encouraged education : all that related to the sup- port of the scholars and the mode of teaching, he duly prepared. The reason for which was, that he considered the scholar as the head of the four classes of the people. Did he treat them with this degree of honour, and shall they lightly view and degrade themselves ? Were men of letters all of upright character, their neighbours in the towns and villages would love, respect, and imitate them. Would not manners then be reformed ?
In former times it was well said, " The Tseang and Seang* originally spring up without seed ; therefore let men push forward with vigour.'7 Would you all learn well yourselves and teach your youth, there is not a family of you that might not have either a Keu-jin or a Tsin-sse.
* " Tseang, " i. c. the first military officer in the empire. " Seang? the first civil officer. They "spring up without seed" that is they are not hereditary, and ore therefore open to all who can vigorously apply themselves to attain the prerequisite qualifications.
THE SACRED EDICT. 65
But why is the scholar considered as the head of the four classes? Because he reads the books of the sacred and virtuous sages ; understands true doctrine ; is of up- right heart ; speaks and acts so as to excite the people to imitation : these are what entitle the scholar to this pre- eminence. But, in forming the scholar, a character of all others the most eminent and honourable, filial piety and agreement with brothers, must be laid at the foundation. Some there are who understand how to talk ; possess a little genius and talent ; but who begin at the wrong end : they must not be depended on. You must seek to attain largeness of mind and extensive knowledge: they who possess these qualities are the pillars which can support the character of the age. Suppose that a man could com- pose elegantly, could write a pretty hand, understand drawing, could play at chess, and were skilled in all these to astonishment; yet they are all of little importance : they are effected by a little dexterity — what is there wonderful in them to support arrogant pretensions !
There are some very worthless characters who, having read the half of some unimportant book, and composed a few verses of some immoral song, view themselves as the prodigies of the age, having no equals within the four seas!* They connect themselves with some light and trifling book-readers, chat about heaven, and talk about earth. Observe these men : their [glory] will not be of long continuance. You [scholars] should read the ortho- dox book : licentious ballads, and novels, you should never look at. Form intimacies with persons of good character : have no intercourse with the vain and arro- gant. In every place adhere to propriety ; and in every affair maintain a sense of shame, Only fear lest you
* " Four seas? a term used to denote the boundaries of China.
GO THE SACRED EDICT.
ruin your person, and disgrace the fraternity.* Though you may have already advanced to the summit of fame ; still you ought, at the fourth watch of the night, to lay your hand on your breast, seriously asking yourself — <: have I cause of shame or not? " To act thus perfects the scholar. But if, on the contrary, there be any who call together parties of persons of their own stamp, to unite in nocturnal debaucheries, gambling, and drinking ; who assume authority to decide in the villages like magis- trates ; who go out and come into the public offices till they attain complete ascendency over the Mandarins ; who wish to be the mediums through which the taxes are paid in ; who connect themselves with the servants about the public offices, and contrive to move persons to lawsuits; who take up causes and pass bribes ; t who, if pleased with this Mandarin, make odes in praise of his virtuous government, and, if displeased with that, invent and spread a number of falsehoods in order to calumniate him; who engage in every rash contest; who covet the merit and gain of others ; who violate the principles of sound doctrine, and proceed to every excess of crime ; who also probably honour corrupt and devi- ating religions, not knowing the exalted doctrines ; or who talk of that which is high, and discourse of that which is broad, things in which there is not the shadow of reality; -—if there are any persons of such description of character, though they may be nominally Seu-tsaes yet they are really the most worthless class of men in the world — they cast only disgrace on the sect ; how
* i. e. the fraternity of the learned, the followers of Confucius,
t That is, bribes to the Mandarins — these are at this day notoriously in China.
THE SACRED EDICT. 67
can they support the dignity of the learned 1
Under the dynasty Sung there was a man named JFIoo- yuen, eminent fur wisdon and learning. He was Man- darin of letters in Hoo-chow. All his pupils attained to eminence in knowledge, and to prudent caution in acting. In the dynasty Han, there was also a learned man whose name was Wdn-ung ; during the time that he governed Sze-clman, he effected a complete reformation throughout that province.
On these accounts, the office of literary Mandarin, which was formerly filled by persons who purchased it, his Imperial Majesty now confers only on those who have attained the rank of Keu-jin, or on Seu-tsaes, of long standing. His design in this was to exalt virtuous talent, renovate the people, and improve manners.
But though the business and reputation of the schools depend, in a great degree, on the Mandarin of letters; yet it is, still required of the scholars themselves, that they maintain a due regard to their own person and character —then all will be well. If the scholar's character be correct, then every sentence of his compositions will be real — not one word of empty sound. His actions will also be genuine ; and not mere ostentatious show. In the country, he will support the reputation of the learn- ed ; and when called to the palace, will act the part of a meritorious minister : how important the results of the learned man ! These words are addressed for the in- struction of you scholars.
As to you, soldiers and people, not knowing that edu- cation is thus important, you may be apt to say — " All that is very good, but it belongs to the Seu-tsaes : what does it signify to us''? " You ought to consider though your business is different from that of the Scu-tsae, yet
68 THE SACRED EDICT.
there is not one among you, who has not the duties of relative life to perform. The holy ones of antiquity, and the sages of the second order, had an excellent saying, that in renovating a people, the utmost caution and pru- dence should be employed : the duties of filial piety, and the sentiments of harmony, should be frequently insist- ed on and beat into them ; then success will follow. They also said that when the duties of the relations of life are fully explained by superiors, kindness and mutual affec- tion will subsist among the people. From these things you may see that the education of the schools was not intended only for the direction of the few learned, but also for the guidance of the people.
Concerning the interior of the schools, there are in them candidates both for civil and military offices. Though in the one class, there are reading and exercises in the belles lettres ; and, in the other, handling the bow and shooting with the arrow ; * — though each class has its own proper work, yet obedience to parents and hon- our to elder brothers are equally binding on them all.
If the husbandman well know what is proper for him, and always apply himself with diligence to his duty, he is a scholar [in his own line] . If the soldier know to respect hib officers and love his relations, he is also a scholar. Is it not from hence evident that education should be had in honour by you all ; and that you should all imitate learned men of good conduct and of superior virtue 1
* From this it appears, that in the public institutions of the Chinese for education, there are two general departments ; viz. that of the Acade- ;////, where literature, law, government, &c., are the chief objects at- tended to ; and that of the Gymnasium where such athletic exercises are taught as tend to harden the body, sharpen courage, and prepare the youth for war.
THE SACRED EDICT. 69
Who is there among you that is without the common relations that subsist between prince and people, parent and child 1 What one of you is void of the celestial dis- positions of benevolence, justice, propriety, and wisdom'? Where is the person that ought not to put a high value on education rl Therefore let each mutually assist the other. Is there any good work 1 exhort each other to perform it. Is there any evil work r\ try to put a stop to it — caution each other against it. Let one and all imitate the conduct of good men, — then the brutishly stupid among the people, will be taught to esteem pro- priety and rectitude as of equal importance with their implements of husbandry ; and even the rude and blus- tering soldier, to consider the books of the She-king and Shoo-king as his coat of mail and cap of steel ! Through- out the whole empire there will be an entire uniformity of principle and manners ; and the golden ages of anti- quity will re-appear, unfolding their renovated form be- fore the eyes of the present age !
MAXIM SEVENTH.
DEGRADE STRANGE RELIGIONS, IN ORTER TO EXALT THE ORTHODOX DOCTRINE.
AMPLIFICATION.
WE, in order to improve manners, must first rectify the human heart — desiring to rectify the human heart, we must first have sound principles.
When man, obtaining the medium of nature, is brought into being, he has only the common relations, the radi- cal virtues, and his daily bread, to mind. To these, both the wise and simple, should alike attend. To seek for that which is hidden, and practice that which is mar- vellous, are things not admitted of by the sages. The Tih says — "Would you form the meritorious sage, you must cherish right principles in the boy from his ear- liest days." The Shoo says, " Without deviation, and without obliquity," — this is the road to royal honour. Sage-like merit and royal dignity both originate in sound principles.
With respect to books which were not written by the sages, and unsanctioned records, which alarm the age, and astonish the vulgar ; which promote irregularities, and eat the people as a canker, — these all contain strange dogmas which should be rooted out.
\
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Among you, soldiers and people, are many good and well-meaning persons ; but there are some also who are blindly led into these devious paths, and exposed to punisment. We greatly pity such.
From of old three sects have been delivered down. Beside the sect of the learned, there are those of Taou and Full. Choo-tsze says, "The sect of Fuh regard not heaven, earth, or the four quarters, but attend only to the heart ; the sect of Laou* exclusively to the preser- vation of the animal spirits." This definition of Choo-tsze is correct and impartial, and shows what Fuh and Taou originally aimed at.
Afterwards, however, there arose a class of wanderers, who, void of any source of dependence, stole the names of these sects, but corrupted their principles. The sum of what they do is to to feign calamity and felicity, misery and happiness, in order to make merchandize of their ghostly and unexamined tales. At first they swin- le people out of their money, in order to feed them- selves. By degrees they proceed t > collect assemblies to burn incense, in which males and females promiscuously mingle. The labours of the husbandman are inspected and all talk of wonders.
And what is still worse, lascivious and villanous per- , sons creep in secretly among them ; form brotherhoods ; bind themselves to each other by oath ; meet in the night, and disperse at the dawn ; violate the laws, cor- rupt the age, and impose on the people; — and behold! one morning the whole business comes to light. They are seized according to law — their innocent neighbours injured — their own families involved — and the chief of
* Laou is the name of the founder of the sect of Taou
72 THE SACRED EDICT.
their cabal punished with extreme rigour. What they vainly thought would prove the source of their felicity becomes the spring of their misery. So it was with the Pdh-leen and Wan-hcang sects, which may serve as a bea- con to all others.
The sect of the Western Ocean which honours Teen- choo, ranks also among those that are corrupt ; but be- cause these men [ i. e. the the Romish missionaries ] understand the mathematics, therefore government em- ploys them: of this you ought to be aware. To walk in these by-roads and deceive the people is what the law will not excuse. The impositions of conjurors have also a determined punishment. The intention of gov- ernment in enacting these laws was none other than to prohibit the people from doing evil, and encourage them to do good ; to induce them to degrade the corrupt, and honour the pure ; to retire from danger, and advance to repose.
Should you, soldiers and people, intrusted with bodies descended from your parents, living in days of undisturb- ed prosperity, having food and raiment, and without cause of sorrow either above or below you; — should you still blind your nature, follow those lawless banditti, and .have to suffer punishment for transgressing the law, would it not be indicative of the very extreme of stupid- ity?
By his benevolence, our sacred father, the benevolent Emperor, refined the people ; by his rectitude, he polished them ; by his most exalted talents, he set forth in or- der the common relations and radical virtues. His sublime and luminous instructions form the plan by which to rectify the hearts of the men of the age. A plan the most profound and excellent !
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Soldiers and people ! act conformably to his sacred in- junctions ; and stop the progress of these strange sects as you would that of torrents, flames, robbers, and thieves. Indeed the injury of torrents, flames, robbers, and thieves, terminates on the body ; but that of false religions extends to the human heart. Man's heart is originally upright and without corruption ; and, were there firm resolution, men would not be seduced. A character, square and upright, would appear. All that is corrupt would not be able to overcome that which is pure. In the family there would be concord ; and on meeting with difficulties, they would be converted into felicities.
He who dutifully serves his father, and faithfully per- forms the commands of his prince, completes the whole duty of man ; and collects celestial favour. He who seeks not a happiness beyond his own sphere, and rises not up to do evil, but attends diligently to the duties proper for him, will receive prosperity from the gods.
Attena to your agriculture, and to your tactics. Be satisfied in the pursuit of the cloth and the grain, which are the common necessaries. Obey this true, equitable, and undeviating doctrine. Then false religions will not wait to be driven away : they will retire of their own accord. [Six hundred and forty ivords.~\
PARAPHRASE.
The meaning of his Imperial Majesty is as follows. Corruption of manners in the empire, is a thing greatly to be dreaded. But if the hearts of men be bad how can their manners be good? As to this heart of man, it is at first [i e. at the time of man's birth] upright in the highest degree; but in consequence of false and deviating religions, the generality of men become bad. From this it follows that, in seeking to reform the heart
74 THE SACRED EDICT.
of man, it is necessary to take under consideration the things which are proper for his practice ; and to explain the orthodox doctrine : then the heart may be reformed. Now consider that man, placed in the midst of the myr- iads of things, with his head towards heaven, and his feet standing on earth, has received a certain portion of right reason ; — but has he any wonderful thing beside? — merely the relations that subsist between prince and min- ister, parent and child, husband and wife, brother and sister, friend and neighbour. These five common relations, no man, whether intelligent or simple, can dispense with for a single day. Should you lay aside this doctrine of the human relations, and seek after some intricate and mys- terious dogmas, and the performance of marvellous things ; you will prove yourselves to be a class of very bad men. It is said in an old book that man, from his infan- cy, should be led towards the right way ; thus a founda- tion will be laid for his becoming a sage. In another book it is said, " plain, straight, and undeviating; " this is the highway which his Majesty marks out to men. From the words of these two books, it is plain that the design was to require the men of the world to walk uprightly, to learn sound principles, and not to suffer themselves to be led astray and injured by corrupt sects.
But what are the corrupt sects? In the empire there are only the Woo-Jdng* and the See-shoo^ handed down
* Woo-king, i. e. The five classics — a large work treating of the an- cient history of the Chinese ; war, government, propriety of conduct, cus- toms, astrology, poetry, &c. Including the commentary, the work contains 104 octavo vols.
f Szc-shoo, i e. The four books. They contain the doctrines of Con- fucius, and of some of his disciples ; and are tin1 standard books in Chinese schools.
THE SACRED EDICT. 75
from the sacred sages. These all contain the orthodox doctrine: every one should diligently read them. But those books which depart from the common relations • which, having borrowed the name of some authorized canon, treat cf doctrines that are obscure and contradic- tory ; which deceive the simple people, by talking of hundreds and thousands of miracles and wonders, calling on men to respect, believe, and practise [what they prescribe] ; these are the steel dagger that stabs men — the poisonous draught that stupifies them. These con- tain the principles of false religions ; they should be re- jected and completely rooted out. Though indeed there are among you, soldiers and people, many honest and well-meaning people, who abide by their duty, arid do not believe or submit to these sects ; yet there are others who, having suffered them to blind the conscience, walk in their devious paths till they transgress the law and have to suffer punishment. His Imperial Majesty really pities such of you; and requires you all to awake: will you not most attentively listen ?
From of old to the present time three sects have been delivered down. Beside the sect of the learned, there is that of the Ho-shangJ* [or FuK\ and that of the Taou-sze
* Ho-shang is the name assumed by the priests of Fuh^ [or Foe as the word is sometimes erroneously pronounced], but here the words are the denomination of the Sect. The original import of the words Ho-shang is thus explained; "collected from a thousand miles, yet living- together; this is called JSo, or harmony. To have father and mother, contrary to the decorum of nature, pay obeisance to the son, this is called Shany, or honour." Yew JJeoy according to this writer, harmony and honour — are the etymological signification of the words. They are spoken in refer- ence to the life of the Bonzes in the temples. After their probation is over, they are admitted into the priesthood ; and on the day of their full admission they receive from the chief of the monastery, a license, which
76 THE SACRED EDICT.
[or Tuou]. The whole talk of the Ilo-shang is about be- coming demi-gods, and equal to [Fuh] their founder. When a son leaves his family and becomes a priest, they say that " the nine gradations of his kindred are all sure of ascending to heaven." Now consider a little ; where is Fuh ? What is Full ? Full is the heart. What is it to meditate on the books of Full ? It is to have the atten- tion every hour and instant to the government of the heart. If your heart be good, it is Fuh. Hence the
procures them sustenance in any temple throughout the empire, should they have occasion to travel. Hence it is said, " collected from a thou- sand miles, yet living together. " "When they enter on the priesthood, their parents are supposed to have no farther right to excercise authority over them ; and often do actually pay obeisance to them.
But writers of their own school are dissatisfied with the definition of Ho-shang given above. The following quotation will serve to show some of the distinguishing characteristics of the sect, as well as their own opin- ion respecting the import of their name. " The vulgar opinion is that to be collected from a distance, and to have parents pay obeisance to the son, explain the two words Ho and sJiang ; but] this is an error. Having attentively examined the subject, I would give the following definition. The Ho-shany [or priests] suffer not their beard, hair, or nails, to grow [as is common among others]. They are without much talk, and with- out learning. They suppose that a state of perfect quiescence is the summum lonum. They wear clothes composed of narrow and transverse pieces of cloth, variously ornamented, which are called the garments of Fuh. In order to complete their conformity to their founder, they have in these garments various colours, red, yellow, &c. They fasten them on the body by clasps; and keep the right shoulder bare. The king praises them, saying, "they are the strongest of the strong — the happiest of the happy." I would therefore explain the words thus — to have the mind solely and undeviatingly bent to the one thing is Ho; to be honoured by every species of creatures is Shang. " Kin-kang-king. " To be hon- oured by every species of creatures, " refers to what the sect believes with •t to Fuh; viz. that " when he opened his mouth to deliver doc- trines, not only human beings, but also birds and beasts, botli wild and tamo, came to listen to and worship him! "
THE SACRED EDICT. 77
first of the books of their sect is called a heart-classic.* The sum of what this heart-classic says is, that the heart must be straight, not zig-zag ; true, not hypocritical ; vigorous, not moping. Covetousness, anger and immod- erate desire, these three evils must be all rooted up. Let all things be every where considered as the flower in the mirror, and as the moon in the water; then you will be perfectly free both from anxiety and fear. This is to perfect the heart. Therefore Mr. Choo of the dynasty Sung says, " The sect of Fuh regard not heaven, earth, or anything within the four quarters ; but attend only to the heart." This sentence contains a complete summary of the original doctrines of the sect of Fuh.
As to the sect of Taou, what they chiefly insist on is, the law of renovation, by which they talk of solidifying the quicksilver ; converting the lead ; calling for grum- bling dragons and roaring tigers ; forming internal and external pills,t and I know not what else, have all no
*a Classic," the Kin-kang-king says, that the original word "king in this connexion, means " a path" and that the use of this heart-classic is, " to make out a path for the thoughts"
f This passage is not easily understood ; it refers to the "wild preten- sions of that fanatical sect. They profess to understand how to make the philosopher's stone. It is to be made, they say, by burning various kinds of wood and melting down various kinds of stones and metals nine suc- cessive times. When this desideratum is formed, dragons, tigers, <fcc., will lay aside the ferocious qualities of their nature, and come at the call of these wonderful alchymists, to express their astonishment, and con- gratulate them on their success ! It appears to be a kind of powder which they form into little balls, or pills. Its effects are said to be mar- vellous. Applied extern all}T, it transmutes the basest metals, stones, &c., into pure gold; removes diseases from the human body; prolongs life; and raises the dead. Applied internally, it removes every mental vice and imperfection.
The ideas of the Chinese generally, respecting the origin of man, are
78 THE SACRED EDICT.
farther object tlmn that of nourishing well the animal spirits ; and of lengthening out life for a few years : that is all. Mr. Choo says, " What the sect of Taou chiefly attend to is, the preservation of the breath of life." This single sentence expresses the summary of the religion of Taou. It is true that the superior men among the priests of Fuh, who reside in the pearl monasteries of the famed hills, and well understand to deliver doctrines, re- duce the whole to one word, viz. the heart. And those good doctors of Taou, who, in the deep recesses and caves of the mountains, seek to become immortal, conclude the whole with this one thing, namely, renovation of spirit. Yet, when we attentively examine the matter to steal away thus to those solitary abodes where there are neith- er men, nor the smoke of human habitations ; and sit cross-legged in profound silence, is completely to root up and destroy the obligations of relative life. Now, we shall not say that they cannot either become equal to Fuh, or attain the rank of the immortals;* but if they really can, who has ever seen the one cla.ss ascend the
very obscure, often wild, and fanciful ; but none of them more so than those of this sect of Taou. They represent the first human couple as proceeding from a large crucible, or chy:nist's melting pot, in which they had been fofmed bychymical process. But aware of the objections which might be brought against the idea of a crucible's attending on itself, they found it necessary to presuppose the existence of five other beings, form- ed by a certain combination of the elements ; two of whom are repre- sented standing by the crucible, taking out this infant couple as soon as formed.
* " Immortals," a class of beings superior to men, whose existence is believed by the sect of Taou. They were originally mortal men ; but, by eminent virtue, severe mortification, and total abstraction from the world, effected their escape from the body, and became immortal. The sect of Taou seek to imitate them, and attain the same rank in the scale of
THE SACRED EDICT. 79
western heavens ; or the other take their flight upwards in broad day 1 Ah ! It is all a mere farce ! A mere beating the devil ! But, notwithstanding, you people are easily imposed on, and induced to believe them. Do but observe these austere priests of Fuh, and renovating doctors of Taou, who, for no advantage, destroy the re- lations of human life ; — they are not worth the down of a feather to society !
existence.
These Shin Seen, or immortal genii, are supposed to reside, some in the clouds of heaven, and others in the waves of the sea 5 some in the high hills, and others at the extreme points of the compass. They some- times conceal themselves under the habit of priests, lepers, and beggars ; and associate with men in order to try their virtues.
The capacities and powers of these immortals are said to be marvellous. They are capable of performing one hundred and eight miraculous things. Such as to ascend the clouds ; ride on the vapours ; traverse the seas ; hide the thunder in the hollow of their hand ; put heaven and earth into a common boiling pot; leap across the sea with a hill under their arm ; lay hold on the moon ; convert a slip of common paper into a riding steed; pointing to the stones, to change them into bread; transmute the earth into steel ; turn night into day ; increase or diminish their own size at will, &c. !
These stories, though vain and fabulous in the extreme, prove that man naturally feels conscious of the imperfection of his present state ; and desirous of attaining higher improvement and greater felicity than the world he now inhabits can promise him.
When it is not his privilege to live under that glorious dispensation of divine mercy, which points out "life and immortality," as the final des- tiny of his nature, he often feigns to himself some stage of existence when he shall rise above matter ; or at least, when his material body shall not prove an incumbrance to him ; and when his mind shall be free from vexation, and its powers enlarged.
How pitiable the condition of those who dwell in the shades of pagan darkness. Under the multifarious ills of life their only solace is, either that, by and by, they shall cease to be ; or rather, the vain hope of an imaginary felicity which they can never attain !
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But though they are selfish, and attend solely to what regards their own persons, yet they have no inclination to go and injure others: there has lately arisen, how- ever, a class of men, who void of any source of dependence, and a settled place where they can obtain food, throw themselves on the monasteries, and take up their rest in the temples.* These men borrow the name of Fuh, and of the immortals ; and invent a multitude of idle stories about celestial temples, subterraneous prisons, transmi- grations, and retributions. According to them, the most honourable of all things is to feed the priests and be lib- eral to the gods: this is to sow the field of bliss ! They say, " Always give and you will always have." And lest people should not believe them, they say, " Contemn the priests, revile Fuh, discredit the canons ; on seeing the gods, refuse to worship; meeting with riches, give none away ; then you are sure to be cast down to hell ; the thunderbolt will strike you — the lightnings will con- sume you ! " All sorts of marvellous and fictitious tales they tell in order to frighten people to believe, submit to, and support them. At first they only cheat people out of their money, that they themselves may obtain and use it. By degrees, however, they proceed to the utmost excess of irregularity. Collecting, what shall I call them ? dragon-adorning assemblies — flowerpot assemblies — orphan-pardoning assemblies, where they ring bells, beat drums, explain doctrines, deliver laws* and have promiscuous mixtures of men and women, who separate not day or night. It is said that it is for good purposes that people go thither; but every one knows
* This section takes a view of the philosophy of Full and Taou at two different periods. In its beginning, when it was more simple, and in its present itato, as it is adulterated and pervert «'<!.
THE SACRED EDICT. 81
that it is precisely to do evih
You simple people know not how to discriminate , for even according to what the books ofl'uJi say, he was the first born son of the king Fan ; but,, rejecting the red dust \i. e. retiring Trom the world} he fled away alone to the top of the snowy mountains, in order to cultivate virtue.* If he regarded not his own father,, mother, wife, and children ; are you such fools as to suppose that he regards the multitude of the living, or would deliver his laws and doctrines to you ? The imperial residence, the palace of queens, the dragon's chamber,t and the halls ornamented with the picture of the king of birds ; if he rejected these, is it not marvellous to suppose that he should delight in the nunneries, monasteries, temples,
* The sect of Full give the following account of their founder's origin, "that he was born in the West in the twenty-fourth year of the Chinese Emperor, Chow-wang, in the kingdom of Yin-too, and the city Kea-wie. His father's name was Tsing-fan. He had when born, the thirty-two external indications of mental superiority ; and the eighty noble inten- tions. Disposed to it before he left the womb, he resigned his claim to his father's throne; and went to the top of the Snowy Mountain to cul- tivate virtue.- There he voluntarily suffered the greatest austerity, sat in profound meditation for the space of six years, till the birds built their nests in the hair of his head ; and the grass grew through the flesh of his legs. All at once in the evening when the stars appeared, he opened his eyes, and felt himself possessed of all intelligence." Kin- kang-king.
By the kingdom of Yin-too, they probably mean India or Indoo, as from the nature of their pronunciation they almost constantly change the initial «', of foreign names, into y; and the d uniformly into t.
If the above account of the time of his birth be correct, he must have been Contemporary with Homer, or at least, he must have been in the world at the founding of Carthage.
f The dragon is the Emperor's arms, and is applied, as an epithet to his private apartments, and to his throne, which is termed " the dra-
gorfs seat.'"
82 THE SACRED EDICT.
and religious houses, which you can build for him 1
As to the Emperor of Gems, the most honourable in heaven [of whom the sect of Taou speak], if there be indeed such a god, it is strange to think that he should not enjoy himself at his own ease in the high heavens ; but must have you to give him a body of molten gold, and build him a house to dwell in !
All these nonsensical tales about keeping fasts, collect- ing assemblies, building temples, and fashioning images, are feigned by those sauntering, worthless, Ho-sliang, and Taou-sze, to deceive you. Still you believe them, and not only go yourselves to worship and burn incense in the temples ; but also suffer your wives and daughters to go. * With their hair oiled, their faces painted ; dressed in scarlet, trimmed with green, they go to burn incense in the temples ; associating with those priests of Full, doctors of Taou, and bare-stick attorneys, touch- ing shoulders, rubbing arms, and pressed in the moving crowd. I see not where the good they talk of doing, is ; on the contrary, they do many shameful things that create vexation, and give people occasion for laughter and ridicule.
Farther, there are some persons, who, fearing that their good boys and girls may not live till they attain to
* In China, it is not a thing of good report for females to go to the temples. As if it were not enough to allow their fathers, and bro- thers, to exercise a despotic authority over them in the family, the Chinese also exclude them from the privilege of worshipping the gods, (a privilege which has been highly valued in all nations) and confirm the monopoly to the males. A strong proof that they know not the true God ; and are destitute of a religion that is suited to all the ex- igencies of our common nature, and fit to render every human being happy, lluw sublime and excellent the Gospel !
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age, take them and give them up to the temples, to be- come priests and priestesses of Full and Taou ; supposing that, after having removed them from their own houses, and placed them at the foot of grandfather Full, they are then sure of prolonging life ! Now, I would ask you, can it be asserted that those, who in our own age are Ho-shany and Taou-sze, all reach the age of severi- ty ; and that there is not a ^hort-lived being among them?*
* Though, as above noticed, it is not reputable for females to go the temples ; yet there is a privileged class who are allowed to devote themselves to the monastic life. They are'nuns, or priestesses ; and are called JVekoo, i. e. "single, or solitary dames;" probably so called be- cause of their living in a state of celibacy. This sisterhood very much resembles that of the nuns in Europe. They shave off their hair ; spend or are supposed to spend, the chief part of their time in religious exer- cises ; wear a habit such as that worn by the priests ; and like their sister nuns in Europe are an useless incumbrance .to society.
Some of the temples and monasteries in China are well endowed ; and many people under the influence of superstition, and at the instiga- tion of the priests, give up their children to the temples, in hope that disease will be prevented, life prolonged, and happiness obtained to the whole family.
The following anecdote shows the preposterous plans which the priests sometimes devise to make proselytes to their life -prolonging fraternity, as well as the exteme weakness and folly of the human mind. "In the eighteenth year of the Emperor Keen-lung, atone of the feasts of JFu/i, a certain priest was warmly expatiating on the advantages of attaining an equality with and conformity to Full — persuading the people that would they but follow his directions they might shortly be able to ascend the western sky [where they suppose Fuh resides] in broad day. Af- terwards two persons who were deeply impressed with the discourse, went to him privately to inquire what methods they must use in order to attain so desired a good ? He said — " Gro to the bank of such a river — fast seven complete days without touching food, then you will effect your escape from the world and attain immortality." The men
84 THE SACRED EDICT.
Again, there is another extremely stupid class of per- sons, who, because their parents are sick, pledge their own persons by a vow before the gods, that, if their parents be restored to health, they will go to worship and burn incense on the hills ; prostrating themselves at evey step, till they arrive at the summit, whence they will dash themselves down ! If they lose not their lives, they are sure to break a leg or an arm. They themselves say, " To give up our own lives, in order to save those of our parents, is the highest display of filial piety." By-standers also praise them as dutiful chil- dren. But they consider not that to slight their own bodies, which they received from their parents, in this manner, discovers a want of filial piety in the extreme.
Moreover, you say that your serving Fuh is a very profitable service ; that if you burn paper-money,* pre- sent offerings, and keep fasts before the face of your god Fuji, he will dissipate calamities, blot out your sins, in- crease your happiness, and prolong your age ! Now reflect ; from of old it has been said, " The gods are intelligent and just. " Were Fuh a god of this descrip- tion, how could he avariciously desire your gilt paper, and your offerings to engage him to afford you protec- tion ! If you do nut burn gilt paper to him, and spread offerings on his altar, the god Fuh will be displeased with you, and send down judgments on you ! Then your
went away, full of the idea, and took their families to the number of thirteen persons, and all set off to a solitary place in a hill, where they fasted seven days, and all died. The priest, who was indicted before the tribunal of ceremonies, was delivered over to the criminal tribunal, and by it sentenced to be cut in small pieces." — Commentary on the Leu-lee.
* Small pieces of paper in form of a round copper coin.
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god Fuh is a scoundrel ! Let us take, for example, your district officer ; should you never go to compliment and flatter him, yet, if you be good people and attend to your duty, he will pay a marked attention to you. But if you transgress the law, commit violence, and usurp the rights of others ; though you should use a thousand ways and means to flatter him, he will still be displeased with you ; and, will without fail, remove the pests from so- ciety.
You say that your worshipping Full atones for your sins ; — but suppose that you have broken the law in some particular, and are brought to the judgment hall to be punished. If you should with a loud voice call out several thousand times, " Your excellency ! Your ex- cellency ! " — do you think the magistrate would spare you?
You will, however, at all risks, invite several Ho-shang and Taou-sze to your houses, to recite the king, and make confession, supposing that to chant the king secures peace, drives away misery, and prolongs happiness and age. But let us suppose that you rest satisfied with mere- ly reading over the sections of this Sacred Edict several thousands or myriads of times, without acting conform- ably thereto; would it not be vain to suppose that his Im- perial Majesty should delight in you, reward you with money, and promote you to office 1
Again, not only will the law not suffer burning in- cense, forming processions, beating drums, collecting multitudes ; but even Full himself will be very angry. For the Ta-tsang-king [one of Futts books] says, " that licentious brotherhood of prisets, who teach corrupt doc- trines, affect extraordinary show, ascend altars, deliver laws, impose on the ignorant, and collect promiscuous
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mixtures of men and women ; let the local governors punish them. At a distance, shoot with the arrow; near, slay them with the sword : this is the proper method of preserving [the sect from corruption]. You see then how angry Full is with them, while you on the contrary believe and submit to them. Is not this, instead of pleasing, to offend Full ? The sum of the whole is, these licentious priests of Full are indolent. They will neither go to labour in the fields, nor buy and sell in the mar- kets. Thus, being without food and clothing, they set to work and invent means of deceiving people.
As to the Charms* in the books of Full, they are all in the brogue of his country, just like the provincial dialects of China. Well, the priests take this country brogue of Full, and say it contains the charms of Full, the deliverer; and while repeiting these, they make foolish and magical motions with their fingers.
The sect of Taou abound still more in fabulous and wild stories. They talk about employing spirits, sending forth the general of the celestial armies ; beheading monsters ; chasing away devils ; calling for the wind ; commanding the rain ; worshipping the great bear ; and I know not what else. Now, we shall not say that the whole is a fabrication of lies ; but if there should chance at a time to be any spiritual response, according in some
* " Charm" The original word Chow signifies, "to curse," — "to wish evil to one." But here it has a totally different sense. It means certain characters, or words pronounced in a low, muttering, and indistinct tone of voice, by the priests. They are supposed to possess a wonderful and occult power to protect men from the influence of ghosts, and from almost every evil. Travellers both by sea and land generally carry cer- tain other charms about with them iu a small silken bag, which they hang up iu their beds at night. These are culled Foo.
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degree, the whole is effected by magical and necroman- tic methods of imposing on the organs of vision : there is no reality in it. From the moment that a people are deluded into the belief of these things, they begin to neglect their business, talk of wonders ; — their heart and morals are all destroyed.
Again, there is another set of most abominable men, who borrow these [magic arts], and every where incite people to form banditti ; who establish themselves as the head of a sect, delivering doctrines and inviting dis- ciples ; who meet in the night and disperse at the dawn. When their rabble becomes strong, they devise sedition, transgress the law ; and lo ! one morning the whole comes to light; they are taken, locked in chains, and suffer the punishment of high treason ! So it was with the Pah-ken* and Wan-heang sects, which were all root- ed out. The traces of the wheels of their chariotst may serve as a warning to all those in after ages who are dissatisfied to abide in their own sphere.
Even the sect of Teen-ChiC^ who talk about heaven,
* " Pah-ken, i. e. the white water flower ; the denomination of a par- ticular sect, or brotherhood. The name, probably, has an allusion to the goddess Kwan-yin^ who is often represented as sitting on this flower. This sect has lately revived and created great disturbances in China." — See Morrison's Translation, from the Peking Gazette.
t An expression denoting, " let others take heed by their fall. "
J Teen-Chu, i. e. "the Lord or Master of Heaven, " — a term adopted by the Romish Missionaries to express the " Supreme Being. " As an epithet it applies with great propriety to the Supreme Being ; but, not being a generic word, arid never used by the Chinese to denote the great first cause, the propriety of its adoption has been disputed ; and it will very probably never be employed by others, except as an epithet. It has however become the distinguishing epithet of the Roman Catholic religion in China.
88 THE SACRED EDICT.
and chat about earth, and of things without shadow, and without substance ; — this religion is also unsound and corrupt. But because [the European teachers of this sect] understand astronomy, and are skilled in the mathematics, therefore the government employs them to correct the calendar. That however by no means implies that their religion is a good one.* You should not on any account believe them. The law is very rigo- rous against all these left hand road and side-door sects • Their punishment is determined the same as that of the masters and mistresses of your dancing gods [i. e. male and female conjurors]. Government enacted this law to prohibit the people from doing evil, and to encourage them to do good — to depart from corruption, and jrevert to truth — to retire from danger, and advance to repose. How happy are you, soldiers and people ; possessing a body received from your parents ; living in a peaceful age ; having food and raiment ! What necessity is there for you to trample on the law, believe and follow these corrupt sects 1 Is it not to act the part of simple and and foolish children 1
Our sacred ancestor, the benevolent Emperor, because of the corruption of the age, employed the great doc- trines of virtue and rectitude alone, to lead on the people and reform the heart. You really ought to accord with the wishes of his sacred mind, and honour the true doc-
* It is pretty generally known that the Jesuits were in favour with the court of China, in the reign of Eang-he, the author of the maxims which form the groundwork of this book. From the Amplification of these maxims, it however seems the Emperor Yoong-Chingyi\\Q successor of Kang-he, was not so favourably disposed towards them : the present state of the Catholic missions in China is very low indeed. Of late years have been greatly oppressed, wronged, and persecuted.
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trine.
On meeting with these deviating sects, look upon them as you would upon torrents, flames, robbers, and thieves. You should indeed consider that torrents, flames, robbers, and thieves, can only injure man's body ; but that these strange doctrines and corrupt religions exceedingly injure his mind. This heart of man, as heaven sends it down, is upright and without a devi- ating bias ; but, because in course of time it becomes covetous, therefore men walk in these corrupt and dan- gerous roads. For example, those who are now poor and mean, wish at some future day to become rich and honourable. Those who are now rich and honourable, desire to have their riches and honours long continued ; they must have long life ; they must have children ; and not only so, but, having sought all that is good in the present life, they must forsooth have the happiness of the life to come also ! *
Were those austere Ho-shang and renovating Taou-szc even to confine themselves, each to the cultivation of his own virtue, and never go to deceive the people ; still their wishing to become Fuhs, to equal their found- ers— and be like the immortals, solely arises from one word, namely covetousness.
* This is not to be understood as spoken in reference to man's eternal state ; but to a period of future existence on earth, either in themselves personally, after the metempsychosis ; or in their posterity. The religions of China throw no light on the eternal destinies of our nature ; but leave the numerous millions who inhabit *that country to grope in perfect darkness. None of their religions say so little about the eternal state, or confine man's views so effectually to the little spot of -earth on which he dwells, as that of Confucius. He himself, the learned say, had no con- ception of any life to come, but what his posterity should enjoy on earth •
9Q THE SACKED EDICT.
Having already two living divinities* placed in the family, why should men go and worship on the hills, or pray to those molten and carved images for happiness 1 The proverb says well, "In the family venerate father and mother; what necessity is there to travel far to burn incense?" Could you discrminate truth from false- hood you would then know that a clear and intelligent mind is the temple of heaven ; and that a dark and igno- rant mind is the prison of hell. You would act with decision, and not suffer yourselves to be seduced by false religions. Your own character once rectified, all that is corrupt would retire of its own accor .1 . Harmony and order reigning to a high degre3 in the family, on the appearance of calamity, it may be converted into feli- city. To maintain faithfulness to the prince and filial duty to parents to their utmost, completes the whole duty of man. Then you will receive celestial favour.
Seek not for happiness beyond your own sphere ; par- form not an action beyond the bounds of reason ; attend solely to your own duty ; then you will receive the pro- tection of the gods. Let the farmer attend solely to agriculture ; and the soldier carefully investigate all around the country where he is stationed. Let each dis- charge his own duty ; and each rest satisfied in his own station. The empire will then assuredly enjoy peace, and the people prosperity. Were you all to refuse to believe those false religions, they would not wait to be driven away ; but would die away of their own accord.
* These living divinities are father and mother.
MAXIM EIGHTH,
EXPLAIN THE LAWS, IN ORDER TO WARN THE IGNORANT AND OBSTINATE.
AMPLIFICATION,
To sovereigns, the use of a law is unavoidable. The de- sign of the law is very profound and excellent. Its de- terminations accord with the common sense of mankind. Were its design understood and its conformity to com- mon sense perceived, the prisons would be empty, and litigations would cease. Therefore it is much better to sound the alarm beforehand than to punish after the crime is committed. In the dynasty Chow the chief per- sons in the districts and villages collected their respec- tive people on the first day of every moon, and read the laws to them. The judges hung up the penal law at the gates of the cities, that all the people seeing it might know the point to which they ought to bend their course. The present government, with the most benevolent design of inducing every one to honour the authorities, and remove far from crime and punishment, has formed its code of laws in the most perspicuous manner, in order warn the military and the people. The profound benevolence and liberal favours of our sacred father, the
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benevolent Emperor, have copiously extended to the millions of the people ; but were manifested more espe cially in his taking the penal law under consideration.
Since we received the government, we have realized his virtuous love to animated nature ; we have manifest- ed compassion and favour ; we have often conferred par- dons ; and have minutely examined the decrees of the criminal tribunal, in hope that an universal renovation might prevent the necessity of recourse to punishment. Farther, considering that those of the people who grow up in the country, contract habits of extreme rusticity ; and that the soldiers in the camp easily indulge their violence, often transgress the law inadvertently, and have to suffer heavy punishment ; therefore we again repeat bur admonitions, in order to awaken the ignorant and obstinate.
Fortunate, living in peace, and multiplying in num- bers, you should one and all accord with your duty, and observe propriety, that a succession of prosperous days may be prolonged to you in the world.
When at leisure, take this law which has been con- ferred on you, divide its sections, separate its paragraphs, and get its just sense clearly explained. Knowing the law, you will learn to fear it ; observing its determina- tion, you will think of punishment.
For example, knowing the sentence of the law respect- ing unfilial and unfraternal conduct, you will not dare to allow yourselves in the practice of that which would root up the common relations, or turn order into confusion. Knowing the sentence of the law respecting strife and plunder, you will assuredly not dare to indulge the spirit of usurpation, and rash anger. Knowing the sentence of the law respecting debauchery and robbery, you will as-
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suredly restrain your depraved dispositions. Knowing the sentence of the law respecting the transgressing of the established order for lawsuits, and respecting false accusing, you will undoubtedly reform that rage for liti- gations.
Though the law has its thousand cords and ten thou- sand threads,* yet it may be summed up in this, viz. that it accords with human sense, and is measured by reason. Celestial reason and human sense are possessed in com- mon by all hearts. Were the heart kept within the bounds of sense and reason the body would never fall un- der punishment.
But though you, soldiers and people, be naturally stupid and obstinate, not understanding reason or justice, still you must have some regard to your own person and family. Reflect that, if you are once caught in the net of the law, an hundred woes are prepared for you. Rather than have to cry out lamentably for mercy, when placed under the bamboo, would it not be much better in the silence of night, to purify the heart, cleanse the thoughts, and repent early? Rather than squander your riches and waste your property in seeking to have your punish- ment lessened (which also being a transgression cannot in the end escape the national law), would it not be much better to reform your vices, return to virtue, cease from breaking the law, and thus for ever protect your persons and property?
If I still rouse not myself, but incautiously transgress the law; above me, I shall disgrace father and mother; below me, involve wife and children. The neighbour- hood will not endure me, my kindred will not take my
* A mode of expression denoting chapters, sections, paragraphs, &c.
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name in their lips; and should I even obtain imperial pardon still my person is ruined, my character lost, and I am considered unworthy to be ranked in the number of human beings. Will not repentance and remorse for former errors be then too late 1
We have heard that the best mode for the manage- ment of a family is, to consider the practice of virtue as the greatest pleasure ; and that the plan for the protec- tion of one's person is to let the performance of our pro- per duty hold the first place.
Say not the evil is small, may we not commit it ? For every evil there is a corresponding law of restraint. Think not that because the crime is light it may be ventured on. For each crime the law has an appropriate punishment.
But every hour impose a dread on yourselves by thoughts of the three cubit long instruments of punish- ment. Let each caution the other by the penal law. Fear the law, and you will not transgress it ; dread pun- ishment and you will prevent it. Wickedness will then gradually vanish ; contentions will not arise ; the simple, being renovated, will become intelligent ; the obstinate being reformed, will become meritorious. The people will rejoice in the field, anil the soldiers rest in the canlp. Then wholly to lay aside the, penal law (as in former times) will not be difficult.
[Six hundred and fifty -four words J]
PARAPHRASE,
His Imperial Majesty's ideas may be thus expressed. Though the chief things insisted on in the penal code of the Ta-txhif/ dynasty are the punishments of beating,
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banishment, strangling, and beheading ; yet how can it be supposed that the government should take pleasure in inflicting punishment on the people ? But, because the people transgress the law, there is no other expedient than that of restraining them by punishments. Also, because the transgressions of the people, in a great mea- sure, proceed from ignorance, therefore this code was framed in order to admonish them to do the good, and to avoid the evil. If you be bad people, then your great [offences] will have the heavier punishments ; your small ones, the lighter punishments ; even the speaking of a single opprobiou§ sentence, or the taking of a single rush or reed belonging to others, cannot pass with im- punity. This statute book is written with the most perspicuous distinctness.
It may be compared to a sign-post, set up near where the spring-bow lies concealed, to give warning that peo- ple may not go on the side Avhere the gin lies. The instruments of punishment are the spring-bow ; and the law is the sign-post, standing to give notice that men may learn to avoid the snare. I shall now take the sum of this law and explain it to you.
From of old until now, eight words have constituted the pillars on which the world rests, viz. filial piety, brotherly kindness, fidelity, sincerity, politeness, justice, moderation, and a sense of shame. If every person pos- sessed these eight virtues there would be no necessity for this law.
According to the law, persons who project sedition, or rise into actual rebellion; children or grand-children who murder their father and mother, or their grand- father and grandmother ; wives that kill their husband's father or mother, or their own husband ; slaves that kill
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tlicir master; those that adminster poison ; those who kill those person belonging to the same family, the mur- der of one of whom would not amount to a capital crime,* those who defile a relative, or the wife or daughter of a relative ; together with robbers ; those that commit a rape ; murderers and incendiaries ; those who lay plans of murder, or murder with design. These culprits are, according to the varied aggravations of their crimes, to be punished ; some by the complete extermination of all belonging to the same family name — others by cutting into small pieces; some by decapitation, others by pub- lic exposure of the head [after decapitation] ; and all by immediate death, without waiting to go through the cus-
• In certain cases, the wanton and intentional murder of one, or even of two individuals, is not death by the laws of China. For example, should a man intentionally murder one or two of his nephews, the crime is punished only by beating and temporary banishment; but should he murder three, his crime is capital. It is to be observed, however, that this is the case only with respect to those who belong to the same family name, or who are slaves ; and who are inferior to the murderer. As to the murder of a person's own children or slaves, the law views it as comparatively a light offence. The sense of the law with regard to this is as follows. " If parents wantonly murder their innocent child, grand- parents, their innocent grandchild, and the master of a family, his in- nocent slave, their crime shall be punished with sixty blows, and one year's banishment. "
But when such murders are committed with the view of bringing the guilt upon innocent persons in order to obtain their money [as when one kills his child or slave, and secretly conveys the body to the premises of another,] the law in such a case has determined an additional punishment of ten blows and a half year's banishment. See Leu-lee, Canton Edition.
May it not be in a great measure owing to the criminal lenity of the Chinese law, in this particular, that infanticide still continues to be prac- tised in that country ?
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ternary forms of law, and without respite to the usual seasons of execution. Farther, those who clandestinely counterfeit the current coin ; those who commit fornica- tion ; those bare-stick attorneys, who violently or slily take away things in broad day ; those who steal a booty to the amount of one hundred and twenty taels ; those who, being out at night contrary to established regula- tions, resist and wound the police officers who seek to take them ; and those who usurp the wives and daugh- ters of others ; the crimes of such are all to be punished with death.
Again, those who hide runaway culprits ; seize on the property of others ; gamble, and stir up persons to law- suits ; harbour thieves ; and become the mediums through which bribes pass [to the officers of government] ; — banishment, temporary or perpetual, to near or distant countries, is the punishment of their crimes. Again, those who give in false statements concerning their lands, in order to save the payment of the taxes ; those who employ their influence to pervert justice ; those who clandestinely sell the lands and houses of others ; those who mortgage or buy lands and houses, and do not show the deeds in order to avoid the payment of the duties ; those creditors who seize on the debtor's landed property as payment of private debts ; those who by false accusations magnify people's light offences into heavy crimes, and those who take away by violence ; — the crimes of these are punished ; the greater, by banish- ment to a distance ; the lesser, by beating and banish- ment to the neighbouring province. All the punishment of these offences, every one knows, we cannot enumerate at present.
But there is one class of exceedingly heavy crimes
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which you people, not knowing, daily commit : it is ne- cessary that I speak of them to you. These are, to marry the betrothed wife of a deceased brother ; falsely to accuse people of crimes involving life ; to act the part of those dancing conjurors who personate demons ; to belong to the Pah-ken and Woo-e sects : to be leaders of erroneous sects, which deceive the people ; falsely to use the name of an officer of goverment, in order to extort money from people ; to give credit to the corrupt talk of the Yin-Yang ; * to take and burn to ashes the corpses, and change the tombs of parents and grandparents ; — these are all capital crimes. In times of general pardon, they are not pardoned. And there are many among you guil- ty of such crimes; you should by no means be ignorant of this.
To sum up the whole, that which is most abominable in the eye of the law is, to do evil intentionally. A casual offence is called an error, which when reformed is no longer such ; but, with determination of heart, to transgress the law, this is denominated crime ; even the smallest of these cannot escape punishment. Hence those who are guilty of accidental homicide, their punish- ment may be respited in hopes of pardon.
But those who violate the laws of consanguinity ; live wicked lives ; kidnappers, and those who disturb, and rob graves ; harbourers of thieves ; robbers, bare-stick law- yers, and those who commit a rape ; in a time of great general pardon, these are not forgiven. Farther, to be guilty of theft three times, whether the booty be much
* Certain superstitious observers of the atmosphere, who pretend to skill in pointing out such places for the building of houses, for the sep- ulchres of the dead, &c., as shall secure prosperity lu tin- living, ami re- pose to the dead.
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or little, is punished with strangling, while the robber on the contrary, by giving himself up, may prevent his punishment. From this it may be inferred [that the law] decidedly requires men to reform, and leaves room for self-renovation. This then is the sum of the law.
The view of law is very deep. It was originally formed according to the general sense of mankind. If all persons understood the just view of the law, they would not transgress it ; the prisons would have no culprits in them ; and accusations would be few. It is well said, that it is much better to rouse the people before they have broken the law, than to wait till they have done it, and then correct them. But you know that to transgress the law is wrong, and still you cease not to transgress it: what is the reason of this ? Solely because you do not exa- mine the law, and hence transgress without being sensi- ble of it ; and even at last, when about to be put to death, scarcely understand the cause.
Of old, in the time of the dynasty Chow, the chief men of the cities and villages, in like manner as the elders in our present cities, on the first day of every moon collect- ed the people together to one place, and explained the laws to them. They also wrote out the law and hung it up at the gates of every city, that all the people might take notice of it. Having understood it clearly, they could then discern between the right and the wrong ; and would not transgress the law any more. The Ta- tsing dynasty after its accession, called on its chief minis- ters to frame a code of criminal, and also of municipal laws. This was done in the most perspicuous manner, because they required you, soldiers and people, to under- stand the right, to act accordingly, and thus to prevent the transgression of the law. How profound and excellent
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was the design !
Our sacred ancestor, the benevolent Emperor, in addi- tion to the flood of princely favour which he caused to flow towards the people, also took the penal law under his more especial consideration. From the time that his present Imperial Majesty sat down on the throne until now, he has realized the benevolent regard which his sacred father had to animated nature; has extended favour and compassion ; frequently dispensed gracious pardons, and ordered the tribunal of punishments to judge with the utmost care, that they might not punish the innocent. His sole view in all this was, to induce the people of the empire to live in harmony and cease to litigate. Reflecting that you people, who grow up in the country, are apt to become excessively simple and rustic, and that you soldiers, who live in camp, are also apt to presume on your strength, and that both frequent- ly transgress the sovereign law unintentionally ; he has, therefore, again and a third time, admonished you.
Enjoying the blessing of peace, you ought, according to your several stations, to observe the rules of propri- ety ; and in future, on meeting with men who know the law request them to explain it. When you have examin- ed it, you will surely fear to transgress. For example, knowing the crime of disobedience to parents and want of brotherly kindness, you will not do that which would root out the relations of life ; knowing the crime of wrangling and violence, you will not dare to indulge the spirit of outrageous anger; knowing the crime of robbery and debauchery, you will impose restraints on depraved dispositions ; knowing the crime of false accusation, and of carrying a prosecution to a higher court, without hav- ing first laid it before the lower, you will reform that
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rage for litigation. ; . . a. ,./
To sum up the whole, the> thousand .. cords, and ten thousand threads of the law are all approved by human sense and measured by reason.
All persons possess celestial reason and human feeling. If the minds of men were, on all occasions, kept within the bounds of common sense and reason, their bodies would most assuredly never fall under punishment. Al- though the dispositions of you, soldiers and people, be naturally stupid and obstinate, and though you under- stand not reason and rectitude, still would it not be mar- vellous to think that you should have no compassionate regard to your own persons and families 1 Only consi- der that, for a single transgression of the law of your sovereign, you must suffer tens and hundreds of woes ! Rather than wait till the time of punishment comes, when, though you loudly call out [to the magistrate] 0 demigod ! 0 ancestor ! have pity ! have pity ! he will by no means spare you ; would it not be better first to purify the heart, and not covet unjust gain, or wrangle about mere trifles ? Although I may for once inadver- tently err, yet I must repent and reform ; if thus, all will be well. Again consider that, if you transgress the law you will have to break in upon your property, in order to engage some person to use his influence with your superiors, to let you pass with impunity. Now it is needless to say that an uncorrupted magistrate will not accord ; but even if the magistrate should be influ- enced by your money, and save you from punishment, you will at some future time be tormented by people threatening again to accuse you, and bring old scores on the board. Rather that again transgress, and add crime to crime, which cannot in the end escape punishment,
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would it not 'be much, better to reform your evils, do good, prevent punishment, and enjoy perpetual protec- tion to your persons and families ?
Listen, therefore, to what, I say. Before engaging in any affair, minutely and attentively consider — " In doing this shall I transgress the law ? " If it be transgressing the law ; though great gain were connected with it, by no means do it. In every affair under heaven in which there is great gain, there is also great risk. If you do not act with caution, perhaps you may one day trans- gress the law — then you cast the most shameful disgrace on your parents ; deeply involve your wives and child- ren ; and your neighbours, relatives, and friends, will all consider you unworthy of being called a man. How will you then be able to hold up your face any longer in the world?
But you should reason thus — Even if my crime should not come to light, still my person being degraded, my character injured, and my reputation blasted, every body will dread me, contemn me, go to a distance from me ; and although I should then feel remorse for it, still that will not avail me.
Probably there are none in the world who do evil at first without reluctance ; but when they have repeated it once or twice, the mind becomes daring ; hands and feet become habituated ; and the conscience is by degrees annihilated.
There are some who say, " Conscience may be good enough, but it does not supply us with food and drink." — There are others who say, " Let us mind the present mo- ment." It is also said, "Every one sells spirits priv- ately ; he that can get off without being detected acts cleverly." Such persons as "these are fit materials for
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the guillotine and the strangling cord, transportation and the bamboo.
The proverb says well, "Do not that