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diff --git a/75878-h/75878-h.htm b/75878-h/75878-h.htm new file mode 100644 index 0000000..dc03bc6 --- /dev/null +++ b/75878-h/75878-h.htm @@ -0,0 +1,2186 @@ +<!DOCTYPE html> +<html lang="en"> +<head> + <meta charset="UTF-8"> + <title> + The Book of Filial Duty | Project Gutenberg + </title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <style> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .51em; + text-align: justify; + margin-bottom: .49em; + text-indent: 1em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: 33.5%; + margin-right: 33.5%; + clear: both; +} + +hr.tb {width: 45%; margin-left: 27.5%; margin-right: 27.5%;} +hr.chap {width: 65%; margin-left: 17.5%; margin-right: 17.5%;} + +hr.r20 {width: 20%; margin-top: 1em; margin-bottom: 1em; margin-left: 40%; margin-right: 40%;} + +div.chapter {page-break-before: always;} +h2.nobreak {page-break-before: avoid;} + +table { + margin-left: auto; + margin-right: auto; +} +table.autotable { border-collapse: collapse; } + +.tdl {text-align: left;} +.tdr {text-align: right;} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-style: normal; + font-weight: normal; + font-variant: normal; + text-indent: 0; + color: #A9A9A9; +} /* page numbers */ + +.center {text-align: center;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + +.allsmcap {font-variant: small-caps; text-transform: lowercase;} + +/* Images */ + +img { + max-width: 100%; + height: auto; +} +img.w100 {width: 100%;} + + +.figcenter { + margin: auto; + text-align: center; + page-break-inside: avoid; + max-width: 100%; +} + +/* Footnotes */ +.footnotes {border: 1px dashed;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* Poetry */ +/* uncomment the next line for centered poetry */ +.poetry-container {display: flex; justify-content: center;} +.poetry-container {text-align: center;} +.poetry {text-align: left; margin-left: 5%; margin-right: 5%; font-size: 90%;} +.poetry .stanza {margin: 1em auto;} +.poetry .verse {text-indent: -3em; padding-left: 3em;} + +.fs70 {font-size: 70%} +.fs80 {font-size: 80%} +.fs120 {font-size: 120%} +.fs150 {font-size: 150%} + +.no-indent {text-indent: 0em;} +.bold {font-weight: bold;} +.wsp {word-spacing: 0.3em;} +.lh {line-height: 1.5em;} + +p.drop-cap { + text-indent: 0em; +} +p.drop-cap:first-letter +{ + float: left; + margin: 0em 0.1em 0em 0em; + font-size: 250%; + line-height:0.85em; +} + +.upper-case +{ + text-transform: uppercase; +} + +h2 {font-size: 130%; font-weight: normal; line-height: 1.6em; word-spacing: .3em;} +h3 {font-size: 100%; font-weight: normal; line-height: 1.6em; word-spacing: .3em;} +h4 {font-size: 90%; font-weight: normal; line-height: 1em; word-spacing: .3em;} + +/* Poetry indents */ +.poetry .indent0 {text-indent: -3em;} + +/* Illustration classes */ +.illowp20 {width: 20%;} + + </style> +</head> +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 75878 ***</div> + +<div class="figcenter" style="width: 85%"> +<img src="images/cover.jpg" alt=""> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p class="wsp bold fs120 no-indent">The Wisdom of the East Series</p> + +<p class="no-indent wsp"><span class="smcap">Edited by</span><br> +L. CRANMER-BYNG<br> +Dr. S. A. KAPADIA</p> +<br> +<h1>THE BOOK OF FILIAL DUTY</h1> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p class="center no-indent wsp"> +WISDOM OF THE EAST<br> +<br> +<span class="fs150">THE BOOK OF<br> +FILIAL DUTY</span><br> +<br> +TRANSLATED FROM THE CHINESE<br> +OF THE HSIAO CHING<br> +<br> +<span class="fs120">BY IVAN CHÊN</span><br> +<span class="fs80">FIRST SECRETARY TO THE CHINESE LEGATION</span><br> +<br> +<br> +WITH THE TWENTY-FOUR EXAMPLES<br> +FROM THE CHINESE<br> +</p> +<br> +<figure class="figcenter illowp20" id="iTitle" style="max-width: 31.25em;"> + <img class="w100" src="images/title.jpg" alt=""> +</figure> +<br> +<br> +<p class="center no-indent fs120 wsp">LONDON<br> +JOHN MURRAY, ALBEMARLE STREET<br> +<span class="fs80">1908</span><br> +</p> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p class="center no-indent fs80"> +PRINTED BY<br> +HAZELL, WATSON AND VINEY, LD.,<br> +LONDON AND AYLESBURY.<br> +</p> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_5">[Pg 5]</span></p> + +<h2 class="nobreak" id="CONTENTS">CONTENTS</h2> +</div> + +<hr class="r20"> + +<table class="autotable lh"> +<tr> +<td class="tdl"></td> +<td class="tdr fs70">PAGE</td> +</tr> +<tr> +<td class="tdl"><span class="smcap">Introduction</span></td> +<td class="tdr"><a href="#Page_7">7</a></td> +</tr> +<tr> +<td class="tdl"><span class="smcap">The Doctrine of Filial Duty</span></td> +<td class="tdr"><a href="#Page_16">16</a></td> +</tr> +<tr> +<td class="tdl"><span class="smcap">The Twenty-four Examples</span></td> +<td class="tdr"><a href="#Page_33">33</a></td> +</tr> +</table> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_6">[Pg 6]</span></p> + +<h2 class="nobreak" id="EDITORIAL_NOTE">EDITORIAL NOTE</h2> +</div> + +<hr class="r20"> + +<p class="drop-cap"><span class="upper-case">The</span> object of the Editors of this series is a +very definite one. They desire above all +things that, in their humble way, these books +shall be the ambassadors of goodwill and +understanding between East and West—the old +world of Thought and the new of Action. In +this endeavour, and in their own sphere, they +are but followers of the highest example in the +land. They are confident that a deeper knowledge +of the great ideals and lofty philosophy +of Oriental thought may help to a revival of +that true spirit of Charity which neither despises +nor fears the nations of another creed and +colour. Finally, in thanking press and public +for the very cordial reception given to the +“Wisdom of the East” Series, they wish to state +that no pains have been spared to secure the +best specialists for the treatment of the various +subjects at hand.</p> + +<p class="right"> +L. CRANMER-BYNG.<br> +<span style="padding-right: 2.5em">S. A. KAPADIA.</span></p> +<p class="fs80"> +<span class="smcap">Northbrook Society,<br> +<span style="padding-left: 3em">185 Piccadilly, W.</span></span> +</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_7">[Pg 7]</span></p> + +<h2 class="nobreak" id="INTRODUCTION">INTRODUCTION</h2> +</div> + +<h3>I. <span class="smcap">The Origin of the Book</span></h3> + +<p class="drop-cap"><span class="upper-case">The</span> <cite>Hsiao Ching</cite>, or <cite>Book of Filial Duty</cite>, is +generally held to be the work of an unknown +pupil of Tsêng Ts‘an, the disciple of +Confucius, to whom is attributed the famous +Confucian classic known as <cite>The Greater Learning</cite>. +Certainly it can be traced back as far as 400 <span class="allsmcap">B.C.</span>, +within a century from the death of Confucius. +The preservation of the text in its present form +is due to the Emperor Ming Huang (<span class="allsmcap">A.D.</span> 685-762), +one of the most fascinating characters in +Chinese history, who had it engraved, together +with eleven other of the Confucian writings, on +tablets of stone and set up in his capital of +Chang-an. He afterwards added a commentary +of his own, which is still extant, and has proved +invaluable to all commentators of a later period. +<cite>The Book of Filial Duty</cite> is often found in China +bound up with another treatise called the <cite>Hsiao +Hsüeh</cite>, or <cite>Teaching for the Young</cite>, of which the<span class="pagenum" id="Page_8">[Pg 8]</span> +following is a specimen: “The way to become +a student is with meekness and humility, receiving +with confidence every word spoken by +the master. The pupil, when he sees men of +virtue, should try to follow in their steps; when +he hears wise sayings, he should try to conform +to them. He must not harbour evil designs, +but always act honourably. Whether at home +or abroad, he must have a fixed abode, and resort +with those who are well disposed, regulating his +demeanour with care, and curbing the passions.”</p> + +<p>Few books have enjoyed greater popularity +amongst all classes in China than <cite>The Book of +Filial Duty</cite>. It may be called <cite>The Book of Emperors</cite>, +from the fact that so many Emperors, +both before and after Ming Huang, have commentated +upon it. Equally it is <cite>The Book of +Youth</cite>, being the first treatise of importance +placed in the hands of children, after the horn +books of elementary instruction. The reason +for its survival after so many centuries is not +hard to seek. Family life has always been, from +time immemorial, the foundation-stone of the +Chinese Empire, and filial piety is the foundation-stone +of family life. Nor does this duty of son +to father merely extend to the living. The +living head of the family pays due reverence to +the countless ancestors who have preceded him. +A witty Chinese writer once remarked that in +the West family life only began after death—in<span class="pagenum" id="Page_9">[Pg 9]</span> +the family vault. Here, at any rate, after +years of separation and divided interests, the +members met to enjoy a common oblivion. I +cannot but think that there is some exaggeration +in this; yet not even the greatest apologist of +Western methods will venture to deny that the +Chinese and indeed most Oriental ideals of family +life are superior to his own. Whilst living, only +the calls of Empire, or the demands of their +profession, may keep relations apart; but the +interests of the family are always greater than +the interests of the individual, and no exile is +without hope of return to the home of his fathers. +The dead will not be forgotten, for it will be the +duty of their sons to offer sacrifice to their shades. +The death-days of two generations of parents +are kept sacred with solemn festival, and the +nameless and unnumbered dead have their +special days of ceremony and remembrance in +the spring and autumn. Every house has its +family shrine, every village its hall of ancestors. +Thus the filial piety of the survivors honours +those who have gone.</p> + +<p>As regards the living, respect is the great +essential of daily intercourse. The subject respects +his emperor, the son his father, the +wife her husband, and the younger brother his +elder brother. But respect is not only for those +older than ourselves, or of superior station. The +wisdom of Confucius is nowhere more clearly<span class="pagenum" id="Page_10">[Pg 10]</span> +shown than in his utterance concerning the +respect to be paid to youth: “A youth is to be +regarded with respect. How do we know that +his future will not be equal to our present? If +he reach the age of forty or fifty, and has not +made himself heard of, then he will indeed not +be worthy of respect.”</p> + +<p><i lang="la" xml:lang="la">Maxima debetur pueris reverentia!</i></p> + +<p>The Chinese national spirit is a spirit of continuity; +the spirit of the Confucian philosophy +is a spirit of harmony with the environment of +daily life. “Confucius,” says Tzŭ-ssŭ, “possessed, +as if by hereditary transmission, the virtues +of Yao and Shun [Emperors of the Golden Age], +and modelled himself on Wên and Wu [first King +of the Chou dynasty, 1133 <span class="allsmcap">B.C.</span>] as his exemplars. +Above all, he kept in unison with the seasons of +the sky; below, he conformed to the water and +the land.</p> + +<p>“We may liken him unto the sky and earth in +respect of the universality with which they +uphold and sustain things, the universality with +which they overspread and enfold things. We +may liken him unto the four seasons in respect +of their varied march; unto the sun and moon +in respect of their alternate shining.</p> + +<p>“All things are kept in train together without +their injuring one another; their ways go on +together without interfering one with another: +the smaller forces in river streams, the greater<span class="pagenum" id="Page_11">[Pg 11]</span> +forces in ample transformations. It is this that +makes the sky and earth so great.”<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a></p> + +<p>The first environment of the human soul is +that of the family. Before we can become good +subjects, before we can aspire to study nature +and mould ourselves upon the laws of heaven +and earth, we must first of all learn to become +good sons, to complete the unity of family life. +All things will be added in their due course. To +the Chinese mind the successful policy in life is +a policy of adjustment. This policy runs from +highest to lowest, and back again from lowest +to highest. The Emperor adjusts himself to the +requirements of his great Ministers, they in +their turn to the provincial governors, they in +their turn to the local magistrates, and so on +down the scale of social order. So this policy of +adjustment works equally upwards from the +youngest son of the meanest family to the Emperor +himself, who adjusts his methods to those +employed by his August Father. As <cite>The Book +of Odes</cite> says:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">That great and noble Prince displayed</div> + <div class="verse indent0">The sense of right in all he wrought;</div> + <div class="verse indent0">Adjusting justly, grade by grade,</div> + <div class="verse indent0">The spirit of his wisdom swayed</div> + <div class="verse indent0">Peasant and peer; the crowd, the court.</div> + </div> +</div> +</div> + +<p>It is for this reason that <cite>The Book of Filial<span class="pagenum" id="Page_12">[Pg 12]</span> +Duty</cite> commences with a chapter on “Filial Piety +in the Son of Heaven.” The Emperor is, the +Emperor always has been, the father of the +greatest family on earth—the Chinese nation.</p> + + +<h3>II. <span class="smcap">The Twenty-four Examples of Filial Duty</span></h3> + +<p>Instead of the <cite>Hsiao Hsüeh</cite>, or <cite>Teaching for the +Young</cite>, which is usually grouped with <cite>The Book +of Filial Duty</cite>, I have chosen <cite>The Twenty-four +Examples of Filial Duty</cite> by way of illustration +to the <cite>Hsiao Ching</cite>. They are naïve and terse, +and yet not without their simple charm. Even +where they lend themselves to exaggeration, as +in the story of the old gentleman who dressed +himself in gay garments and frisked in front of +his very venerable parents, they are not meaningless +nor devoid of humanity. The lesson to +be drawn is that our duty towards our parents +is the first obligation in life, and that we should +go, if necessary, to all lengths to fulfil it. Nothing +is known of the authorship of these stories, or +the time in which they are written. Each story +is accompanied by its commentary, and probably +the stories themselves originated during the Ming +dynasty (<span class="allsmcap">A.D.</span> 1368-1644), the commentaries belonging +mostly to the latter years of that dynasty. +The period dealt with in these tales is a very +wide one, and ranges from the time of the great +Emperor Shun (<em>circa</em> 2300 <span class="allsmcap">B.C.</span>) down to the Sung<span class="pagenum" id="Page_13">[Pg 13]</span> +dynasty (<span class="allsmcap">A.D.</span> 900-1200). There have been many +editions of <cite>The Twenty-four Examples</cite> in Chinese, +mostly embellished with quaint and original +woodcuts, of which the figure on the cover of +the present volume, kindly supplied by Mrs. +Lionel Giles, is an example.</p> + + +<h3>III. <span class="smcap">Filial Duty and Parental Love</span></h3> + +<p>In conclusion, I hope none of my readers will +imagine, from these examples and the treatise +that precedes them, that Chinese family life is +cold and repellent, and devoid of mutual love. +The moment a tiny life enters the circle it is +guarded by the triple walls of kinship. In the +children our parents return to us; in the children +we survive. All through Chinese history the +exile longs for return to wife and children. All +through Chinese literature you will find allusion +to the love of little ones which has been the +heritage of the Chinese from time unknown. +<cite>The Book of Odes</cite>, quoted in Mr. Ku Hung-ming’s +eloquent translation of the <cite>Chung Yung</cite>, or +<cite>Conduct of Life</cite>, for this Series, says:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">When wives and children and their sires are one,</div> + <div class="verse indent0">’Tis like the harp and lute in unison.</div> + <div class="verse indent0">When brothers live in concord and in peace,</div> + <div class="verse indent0">The strains of harmony shall never cease.</div> + <div class="verse indent0">The lamp of happy union lights the home,</div> + <div class="verse indent0"><em>And bright days follow when the children come</em>.</div> + </div> +</div> +</div> + +<p><span class="pagenum" id="Page_14">[Pg 14]</span></p> +<p>With the Chinese the natural joys of life have +always been the most sought after. Home, +family, friendship, landscape, and flowers—these +are the pleasures which they delight in. The +religion of Confucius is the religion of daily life. +On the side of the parent there is responsibility; +on the side of the child, obedience, but not a +blind one. Of the responsibility of parents there +is no question. Confucius himself laid down the +law when he sentenced a father, who had brought +an accusation against his son, to be imprisoned +with him. On being remonstrated with, he made +this memorable reply: “Am I to punish for a +breach of filial piety one who has never been +taught to be filially minded? Is not he who +neglects to teach his son his duties equally guilty +with the son who fails in them? Crime is not +inherent in human nature, and therefore the father +in the family and the government in the State +are responsible for the crimes committed against +filial piety and the public laws.”</p> + +<p>On the other hand, the obedient son must be +able to discriminate and not follow blindly, when +the father is at fault. In the <cite>Li Chi</cite>, or <cite>Book of +Rites</cite>, it is written: “When his parents are in +error, the son must remonstrate with them with +respect and gently. If they do not receive his reproof, +he must strive more and more to be dutiful +and respectful towards them till they are pleased, +and then he must again point out their fault.”</p> + +<p><span class="pagenum" id="Page_15">[Pg 15]</span></p> + +<p>The Chinese give respect to the living, and also +reverence the dead. It is from the past that +they have tried to learn, and the past is a pathway +which the feet of spirits have trodden and made +luminous. And, moreover, no man can escape +from his ancestors, even if he go to the uttermost +parts of the earth and dwell among strangers. +Over the heads of the family the politician, ancient +and modern, looks to the State. But China, from +the shelter and security of her myriad bulwarks, +has watched the sun of many empires rise and +set.</p> + + +<h3>NOTE</h3> + +<p class="no-indent">In preparing this little book for the press, I am +indebted to Mr. Lionel Giles and Mr. L. Cranmer-Byng +for their kind assistance. Mr. Giles has +revised the English spelling of Chinese names +according to the system almost universally +adopted by sinologues to-day; while Mr. Cranmer-Byng +has made himself responsible for the Introduction. +As regards <cite>The Twenty-four Examples +of Filial Duty</cite>, due acknowledgment must +be made to Vol. VI. of <cite>The Chinese Repository</cite>, +which contains the only complete translation of +these stories, and has been extensively drawn +upon for the present work.</p> +<br> + +<div class="footnotes"><h3 class="bold fs150">FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> Translated by John Carey Hall in <cite>Chinese Civilisation</cite>, +by Pierre Laffitte.</p> + +</div> +</div> + + +<hr class="chap x-ebookmaker-drop"> +<p><span class="pagenum" id="Page_16">[Pg 16]</span></p> + +<div class="chapter"> +<h2>THE DOCTRINE OF FILIAL DUTY</h2> + +<h3>CHAPTER I</h3> +<h4>THE MEANING OF FILIAL DUTY</h4> +</div> + +<p class="drop-cap"><span class="upper-case">Once</span> upon a time Confucius was sitting in +his study, having his disciple Tsêng Ts‘an to +attend upon him. He asked Tsêng Ts‘an: “Do +you know by what virtue and power the good Emperors +of old made the world peaceful, the people +to live in harmony with one another, and the +inferior contented under the control of their +superiors?” To this Tsêng Ts‘an, rising from +his seat, replied: “I do not know this, for I am +not clever.” Then said Confucius: “The duty +of children to their parents is the fountain whence +all other virtues spring, and also the starting-point +from which we ought to begin our education. +Now take your seat, and I will explain this. Our +body and hair and skin are all derived from our +parents, and therefore we have no right to injure +any of them in the least. This is the first duty +of a child.</p> + +<p><span class="pagenum" id="Page_17">[Pg 17]</span></p> + +<p>“To live an upright life and to spread the +great doctrines of humanity must win good +reputation after death, and reflect great honour +upon our parents. This is the last duty of a son.</p> + +<p>“Hence the first duty of a son is to pay a +careful attention to every want of his parents. +The next is to serve his government loyally; +and the last to establish a good name for himself.</p> + +<p>“So it is written in the <cite>Ta Ya</cite><a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a>: ‘You must +think of your ancestors and continue to cultivate +the virtue which you inherit from them.’”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_II">CHAPTER II</h3> +</div> + +<h4>THE FILIAL DUTY OF AN EMPEROR</h4> + +<p class="no-indent">In order to prevent the people from treating their +parents with cruelty, the Emperor first sets an +example to them by showing a dear love to his +mother; and in order to teach them not to treat +their parents with rudeness, he first treats his +parents with respect. Having loved and respected +his own parents, his good conduct will influence +the minds of his people, and his good example +will be followed by them.</p> + +<p>So it is written in the <cite>Fu Hsing</cite><a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>: “When +the Emperor has done a good act, millions +will be benefited.”</p> +<br> + +<div class="footnotes"><h3 class="bold fs150">FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> A section of the <cite>Canon of Poetry</cite>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> The 27th of the books of Chou in the <cite>Canon of History</cite>.</p> + +</div> +</div> + + +<hr class="chap x-ebookmaker-drop"> +<p><span class="pagenum" id="Page_18">[Pg 18]</span></p> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_III">CHAPTER III</h3> +</div> + +<h4>THE FILIAL DUTY OF FEUDAL PRINCES</h4> + +<p class="no-indent">Any man will be secure in his position, however +high it may be, if he does not behave himself in +a haughty manner; and will be ever able to keep +his wealth if he is frugal and careful in his expenses.</p> + +<p>When he is able to secure himself in his high +position, he can, of course, remain unimpaired +in his dignity; and where he can keep his wealth, +he will always remain rich. Having placed +himself in a position of honour, and secured the +possession of his wealth, he will be able to protect +his country and further the welfare of his people. +This is the filial duty of a feudal Prince.</p> + +<p>In the <cite>Shih Ching</cite> it is thus written: “Be +careful as though you were standing upon the +brink of a high precipice or treading on thin ice.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_IV">CHAPTER IV</h3> +</div> + +<h4>THE FILIAL DUTY OF HIGH OFFICERS</h4> + +<p class="no-indent">If we do not put on such dress as our good +Emperors of old would forbid, if we do not speak +such words as they would forbid, and if we do +not behave ourselves in such a way as they +would forbid, then we shall be always right in +what we say and what we do. If so, then nobody<span class="pagenum" id="Page_19">[Pg 19]</span> +will be able to find fault with our words or with +our deeds, and therefore we shall be able to keep +our family from being visited with any serious +misfortune, and to offer sacrifices to our ancestors +for ever. This is the filial duty of a high officer.</p> + +<p>In the <cite>Shih Ching</cite> it is thus written: “Be +diligent every minute to attend upon the one +person” (meaning the Emperor).</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_V">CHAPTER V</h3> +</div> + +<h4>THE FILIAL DUTY OF THE LITERARY CLASS</h4> + +<p class="no-indent">From the manner in which we should treat our +father we learn how to treat our mother. The +love toward them is the same. From the manner +in which we should treat our father we also +learn how to serve our August Master. The +respect shown to them is the same. To our +mother we show love, to our August Master +respect, while to our father, both love and respect. +If we can serve our August Master with such +feelings as we have toward our father, then +loyalty is shown; and if we treat venerable +persons with respect, then harmony will reign in +the circle of our life. Not failing to treat the +August Master with loyalty and the venerable +with respect, we shall be able to make ourselves +secure in our high position and to offer sacrifices +to our ancestors for ever.</p> + +<p><span class="pagenum" id="Page_20">[Pg 20]</span></p> + +<p>This is the filial duty of the Literati. So in +the <cite>Shih Ching</cite> it is written: “Do not do anything +in the course of a day which will reflect dishonour +upon your ancestors.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_VI">CHAPTER VI</h3> +</div> + +<h4>THE FILIAL DUTY OF COMMON PEOPLE</h4> + +<p class="no-indent">To do the necessary in every season (such as +growing crops in spring and reaping harvest in +autumn), to do the utmost to make lands as +fertile as possible, and to be frugal in their +expense, in order to keep their parents in comfort, +is the filial duty of the common people.</p> + +<p>From the Emperor downwards to the common +people, every one has the same duty imposed +upon him, and there is no instance in which we +can find that a man cannot fulfil this duty.</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_VII">CHAPTER VII</h3> +</div> + +<h4>THE “THREE POWERS”<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a></h4> + +<p class="no-indent">On hearing what Confucius said about filial +duty, Tsêng Tzŭ remarked: “How great is the +use of filial duty!” Here Confucius continued: +“Filial duty is the constant doctrine of Heaven, +the natural righteousness of Earth, and the +practical duty of man. Every member of the +community ought to observe it with the greatest<span class="pagenum" id="Page_21">[Pg 21]</span> +care. We do what is dictated by Heaven and +what is good for the general public in order to +organise the community. On this account our +education is widespread, though it is not compulsory, +and our government is sound, though +it is not rigorous. The effect of education upon +the minds of the people was well known to the +good Emperors of old. They made every person +love his parents by loving their own parents first. +They induced every person to cultivate his virtue +by expounding the advantages of virtue to him. +They behaved themselves respectfully and humbly, +so that the people might not quarrel with one +another. They trained the people with ceremonial +observances, and educated them with +music so that they might live in harmony. They +told the people what things they liked or disliked +to see done, so that they might understand what +they were forbidden to do.</p> + +<p>In the <cite>Shih Ching</cite> it is thus written: “The +dignified statesman is always the subject of the +attention of the people.”</p> +<br> + +<div class="footnotes"><h3 class="bold fs150">FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> <em>I.e.</em> Heaven, Earth, and Man.</p> + +</div> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII</h3> +</div> + +<h4>FILIAL DUTY IN GOVERNMENT</h4> + +<p class="no-indent">The good Emperors of old ruled the Empire by +means of filial duty, and dared not neglect the +ministers of their vassal states. How much less<span class="pagenum" id="Page_22">[Pg 22]</span> +the dukes, marquises, earls, viscounts, and barons! +They thereby gained the goodwill of all their vassal +states, which sent their deputies to represent +them in any sacrifice offered to the ancestors of +their Supreme Master. This is what we mean +by saying that the good Emperors of old governed +the world by filial duty.</p> + +<p>As to the vassal states, their rulers dared not +treat widowers and widows with insolence; how +then could they dare act so towards the literary +class and the people? Hence they gained the +goodwill of their subjects, and the latter would +join them in offering sacrifices to their ancestors.</p> + +<p>Now we may say a word about a family. If +the head of a family do not act haughtily towards +his servant, he cannot act so to his wife and +children. Hence he will gain the goodwill of all +his people, and they will help him in the fulfilment +of his filial duty. In such a family the parents +must feel happy when they are living, and their +spirits must come to enjoy the sacrifice when +they are dead. By the principle of filial duty +the whole world can be made happy and all +calamities and dangers can be averted. Such +was the government of the Empire by the enlightened +rulers of old, in accordance with the +principle of filial duty.</p> + +<p>In the <cite>Shih Ching</cite> it is thus written: “If you +adorn yourself with the highest virtue, the whole +world will follow you.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_23">[Pg 23]</span></p> + +<h3 class="nobreak" id="CHAPTER_IX">CHAPTER IX</h3> +</div> + +<h4>GOVERNMENT BY THE SAGE</h4> + +<p class="no-indent">Tsêng Tzŭ asked: “Is filial piety the highest of +all the virtues possessed by a great sage?” To +this Confucius replied: “There is nothing so great +in the world as man, and there is nothing so great +in a man as filial piety. The first duty of a son +is to venerate his parent, and in order to show +reverence for his dead father he has to offer him +sacrifice when he offers sacrifices to Heaven. A +man who had done this was the Duke of Chou. +When he offered sacrifices to Heaven in a suburban +district, he also offered a sacrifice to his deceased +ancestor Hou Chi, and when he offered sacrifice +to Heaven at the temple named Ming Tang, he +also made one to his deceased father Wên Wang. +His good action produced such an effect that all +the feudal barons at that time came to assist him +in performing the ceremony of offering sacrifice +to Heaven. It is therefore evident that there is +nothing so great in human nature as filial piety. +The feeling of affection is fostered during the +time of infancy, and from that affection springs +reverence. Since every man has a natural +reverence, the great sages of the time teach him +how and when to show it; and since he has a +natural feeling of affection, they teach him when +and how to cultivate it. As the teachings of +these sages are based on the principle of filial<span class="pagenum" id="Page_24">[Pg 24]</span> +piety, their doctrine is propagated without effort, +and their government is effectual without resorting +to force. The affection between a father and a +son is natural, and also a source from which +springs the reverence which a minister ought to +show to his sovereign. When parents have a son +born to them, the regular line of descent in the +family is thereby secured. This is the greatest +duty in family life. We must treat our parents +with the same reverence as is shown to our +sovereign, because we receive boundless kindness +from them and are under a natural obligation to +do so. If any one does not love his parents, but +others, he is a rebel against virtue; and if any one +does not respect his parents, but others, he is also +a rebel against the standard of rites. Any action +which is against the law of nature will certainly +not be an example for the public; and any one +who gets a high position, such as that of a ruler, +by undue influence instead of by good actions, +will be despised by good men. As to the latter, +they say what they ought to say, and do what +they think is good for the public. Their virtue +and justice are estimable, their actions are worthy +of being followed, their behaviour is creditable, +and their manner is correct in every way. If +such persons are rulers of a state, they will afford +to the people a good example to follow and will +also inspire them with reverence and affection. +This is principally the cause of their being successful<span class="pagenum" id="Page_25">[Pg 25]</span> +in propagating their doctrines, and in +effectually carrying on their government. Do you +not remember what is said in the <cite>Shih Ching</cite>?—‘Look +at that good man. How correct his +behaviour is!’”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_X">CHAPTER X</h3> +</div> + +<h4>THE FILIAL DUTY OF A SON</h4> + +<p class="no-indent">Confucius said: “A filial son has five duties to +perform to his parents: (1) He must venerate +them in daily life. (2) He must try to make +them happy in every possible way, especially +when the meal is served. (3) He must take extra +care of them when they are sick. (4) He ought +to show great sorrow for them when they are +dead. (5) He must offer sacrifices to his deceased +parents with the utmost solemnity. If he fulfils +these duties, then he can be considered as having +done what ought to be done by a son.”</p> + +<p>A son ought not to feel proud of the high +position he occupies, ought not to show dissatisfaction +with his inferior position to that of others, +and ought not to act against the natural feeling of +the public. If he is proud and haughty when he +is a high official, he will soon bring ruin upon +himself and his family; if he feels dissatisfied +with his lower position, he may be led to do +illegal acts; and if he does anything contrary +to the public feeling, he will probably be the<span class="pagenum" id="Page_26">[Pg 26]</span> +object of attacks. Having thus wronged himself, +he cannot be considered as a filial son, although +he treats his parents every day to luxurious meals.</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XI">CHAPTER XI</h3> +</div> + +<h4>THE FIVE PUNISHMENTS</h4> + +<p class="no-indent">The criminal law consists principally of five +punishments, which are directed against three +thousand offences. Of them, disobedience to +one’s parents is considered the most heinous +crime.</p> + +<p>To threaten the sovereign with force is an +act which shows that the wrongdoer does not +know the duty of an inferior to a superior; to say +anything against the government founded by +the wise men of many generations gone by is an +act which shows that the speaker does not know +what law is; and to say that a son need not be +filial to his parents is also an act which shows +that the speaker does not know what is the natural +relation and duty between a son and parents. +Such acts will no doubt lead the man to a wrong +course of life.</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XII">CHAPTER XII</h3> +</div> + +<h4>AMPLIFICATION OF THE “IMPORTANT DOCTRINE”</h4> + +<p class="no-indent">Confucius said: “The best way to teach the +people to love their sovereign is for the sovereign<span class="pagenum" id="Page_27">[Pg 27]</span> +first to love his own parents; to teach them to +be polite to each other is for the sovereign himself +first to be polite to all his elders; and to improve +bad manners and customs is for him first to pay +attention to the composition of the music played +in the country.</p> + +<p>“What is etiquette? It is simply due respect +to one’s elders. If I respect the parents, the son +will be pleased; if I respect the elder brothers, +the younger ones will be pleased; and if I respect +the sovereign, all the ministers will be pleased. +I respect only one person, but I please thousands +upon thousands. Those to whom the respect is +paid are few, and those whom I please are many. +This is what is called an ‘important doctrine.’”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII</h3> +</div> + +<h4>AMPLIFICATION OF “THE HIGHEST VIRTUE”</h4> + +<p class="no-indent">Confucius said: “When a ruler wishes to teach +his people to love their parents, he does not go +to their family every day to teach them. He +teaches them by his showing reverence to all old +people. In the same manner he teaches his +people to show respect to their elders by doing +so first; and to be loyal to their ruler by his +doing duty to his superiors first.</p> + +<p>“The <cite>Shih Ching</cite> says, ‘The behaviour of the +ruler is so good that he is loved by the people as<span class="pagenum" id="Page_28">[Pg 28]</span> +their parent.’ A ruler could not have been so +loved by his people had he not possessed the +highest virtue.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV</h3> +</div> + +<h4>AMPLIFICATION OF “RAISING THE REPUTATION”</h4> + +<p class="no-indent">Confucius said: “A true gentleman is always +filial to his parents, and in order to fulfil his duty +to them to the fullest extent, he also serves his +August Master with patriotism. He always shows +reverence to his elder brothers, and in order to +fulfil his duty to them to the fullest extent, he +does the same towards every one who is older +than he.</p> + +<p>“As he can maintain order in his family affairs, +so he can do the same in the government. He +bases the principle of the government of a State +upon that of a ruling family, and the consequent +success will make his name to be remembered +throughout generations to come.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XV">CHAPTER XV</h3> +</div> + +<h4>THE QUESTION OF REMONSTRANCE IN CONNECTION +WITH FILIAL DUTY</h4> + +<p class="no-indent">Tsêng Tzŭ said: “I have heard all that you +said about parental love, filial love, reverence to +elders, how to treat parents every day, and how<span class="pagenum" id="Page_29">[Pg 29]</span> +to please them by making oneself known for good +conduct; and now I will venture to ask you +whether it is filial that a son should obey every +command of his father, whether right or wrong?”</p> + +<p>“What do you say?—what do you say?” +replied Confucius. “Once upon a time there +was a certain Emperor who would have lost his +empire through his wickedness, but that he had +seven good ministers who often checked his illegal +actions by strong protests; there was also a +feudal baron who would have lost his feudal +estate through wantonness, but for the fact that +he had five good men who often made strong +remonstrances to him; and there was also a +statesman who would have brought frightful +calamity upon his family, but for the fact that +he had three good servants who often strongly +advised him not to do what he ought not.</p> + +<p>“If a man has a good friend to resist him in +doing bad actions, he will have his reputation +preserved; so if a father has a son to resist his +wrong commands, he will be saved from committing +serious faults.</p> + +<p>“When the command is wrong, a son should +resist his father, and a minister should resist his +August Master.</p> + +<p>“The maxim is, ‘Resist when wrongly commanded.’ +Hence how can he be called filial +who obeys his father when he is commanded to +do wrong?”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_30">[Pg 30]</span></p> + +<h3 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI</h3> +</div> + +<h4>THE INFLUENCE AND FRUIT OF FILIAL PIETY</h4> + +<p class="no-indent">The good Emperors of old were not only filial to +their parents, but also to the Supreme Father and +Mother—that is, Heaven and the Earth. When +an Emperor can live in harmony with his elders, +there will be harmony throughout his dominion +between superiors and inferiors; and when he is +filial to the Supreme Father and Mother, he will +be blessed by them.</p> + +<p>Although the Emperor is the highest of all ranks, +yet he still has some one to respect. He has his +father and elder brothers.</p> + +<p>Why do we offer sacrifices to our ancestors in +our family shrine? Because we ought not to +forget them. Why must we cultivate our minds +and be circumspect in our actions? Because we +do not wish to bring disgrace upon the name of +our ancestors. If we can show respect to them +when we offer them sacrifices in our family shrine, +we shall be blessed by the Supreme Father and +Mother. Filiality to parents and reverence to +elders will be known to the Supreme Being, and +will be followed by the people in every part of +the world; no place can remain unaffected by +their influence. In the <cite>Shih Ching</cite> it is said that +“from east to west and from north to south +there is no one who does not submit to rule.”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_31">[Pg 31]</span></p> + +<h3 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII</h3> +</div> + +<h4>SERVING THE SOVEREIGN</h4> + +<p class="no-indent">Confucius said: “A good man always endeavours, +while he is in the service of his sovereign, +to express the utmost loyalty during audience +with his August Master, and thinks at his leisure +how to repair any wrong his August Master may +have done. He will carry out any praiseworthy +schemes projected by his master, and will correct +any fault which he may commit. In this way +a great affection will be fostered between them.</p> + +<p>“Thus in the <cite>Shih Ching</cite> it is written: ‘Although +the minister may be far away from his +master, yet his affection will not be affected by +the distance. He is so attached to him that he +thinks of him every day.’”</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII</h3> +</div> + +<h4>MOURNING FOR ONE’S PARENTS</h4> + +<p class="no-indent">Confucius said: “When a filial son loses his +parent, he, of course, cannot help crying piteously. +He cannot feel happy when he hears music. He +will have no appetite for food, however tempting +a savoury. He will greet no visitor, have no +regard for elegance of speech, and will put on a +mourning-dress instead of a beautiful one. All +these tell us the extent of his sorrow for his lost<span class="pagenum" id="Page_32">[Pg 32]</span> +parent. What is meant by the saying that he +must try to eat something after three days from +the death of his parent, though he has no appetite +for it? It teaches us that although we have to +show great sorrow for the dead, yet we must not +sacrifice ourselves on their account, and that we +must not carry self-mortification so far as to +destroy our life. This is the doctrine laid down +by good men of old. That mourning only extends +to the period of three years shows that +there is a limit for our sorrow.</p> + +<p>“For the corpse we make a coffin and some +clothes. We set forth the sacrificial vessels, and +at the sight of them grief breaks forth afresh. +The women beat their breasts, the men stamp +their feet, and with weeping and wailing escort +the coffin to its resting-place. For its burial we +buy a well-drained ground. In memory of our +deceased parent we build a shrine. For the +purpose of showing our remembrance we offer +sacrifices every spring and autumn.</p> + +<p>“When our parents are alive, we should treat +them with love and respect. When they are dead, +we should have sorrow for them. By doing so +we shall have performed the duty of mankind, +and have done what ought to be done by a filial +son, and by the living to the dead.</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<p><span class="pagenum" id="Page_33">[Pg 33]</span></p> + +<h2 class="nobreak" id="THE_TWENTY-FOUR_EXAMPLES">THE TWENTY-FOUR EXAMPLES</h2> +</div> + +<h3>No. I</h3> + +<h4><em>The Filial Piety that influenced Heaven</em></h4> + +<p class="no-indent">Yü Shun, the son of Ku Sou, had an exceedingly +filial disposition; his father, however, was stupid, +his mother perverse, and his younger brother, +Hsiang, very conceited. His actions are related +in the <cite>Shang Shu</cite>, in the <cite>Chung Yung</cite>, and in the +works of Mencius. Those who speak of him say +that Shun cultivated the hills of Li (in the province +of Shansi), where he had elephants to plough his +fields and birds to weed the grain. So widespread +was the renown of his virtue that the +Emperor Yao heard of him, and sent his nine +sons to serve him, and gave to him two of his +daughters in marriage, and afterwards resigned +to him the imperial dignity.</p> + +<p>Of all those whose virtue and filial duty deserve +to be illustrated, Shun is pre-eminent; +and his example, in obeying his parents, is worthy +of being handed down to posterity, through +myriads of ages. Once he was in great danger +in a well, into which he was commanded by his +father to descend, and his brother cast down<span class="pagenum" id="Page_34">[Pg 34]</span> +stones upon him; again, he was in a granary, when +it was set on fire; but from these, as well as +from many other dangers, he escaped unhurt. +He fished, burned pottery, ploughed and sowed, +with great toil on the hills of Li. He laboriously +performed all these duties, but his parents were +not affected, while his brother Hsiang became +more insolent and overbearing. His parents +alleged crimes against him, but Shun could not +find that he had done wrong; he loved and +revered them, though they did not requite him +with affection. His feelings were grieved at +these manifold troubles, and with strong crying +and tears he invoked Heaven.</p> + +<p>His perfect sincerity was effectual to renovate +his family; his parents became pleasant, and his +brother more conciliatory and virtuous. Heaven +also considered his excellency to be great, and +regarded him as truly good, thus establishing +his reputation so firmly that it was perpetuated +to, and influenced, succeeding ages. Even Confucius +is regarded as elevated but a little above +Shun, and I would praise and extol them both +to coming generations.</p> + + +<h3>No. II</h3> + +<h4><em>Affection shown in tasting Soups and Medicines</em></h4> + +<p>The Emperor Wên of the Han dynasty, the +third son of his father, Kao Tsu, was appointed<span class="pagenum" id="Page_35">[Pg 35]</span> +Prince over the country of Tai. His own mother, +Po, was Queen-dowager, and Wên was constant +in his attendance on her. She was ill for three +years, during which time his eyelids did not close, +nor was the girdle of his dress unloosed; and +she took none of the soups and medicines prepared +for her till he had tasted them. This +benevolence and filial affection was heard of +throughout the empire.</p> + +<p>Wên received direction to go and arrange the +imperial sacrifices, and requested his mother to +accompany him to the royal domains. Morning +and evening he visited her in her own apartments, +and handed her the fragrant dishes. If the +provisions had lost their flavour, he was vexed; +and when tasting the medicines he commanded +perfect silence. The live-long night his girdle was +not loosed, nor for three years were his eyelids +closed. By as much as his animal spirits were exhausted, +by so much the more did his heart become +fixed on the subject of its affection; and for a long +time his thoughts were not distracted. Such +filial love and virtue so moved upon Heaven’s +kind regard, that it wrought upon his father to +confer the throne upon him as his patrimony.</p> + + +<h3>No. III</h3> + +<h4><em>Gnawing her Finger pained his Heart</em></h4> + +<p>During the Chou dynasty there lived a lad named +Tsêng Ts‘an, a disciple of Confucius, who served<span class="pagenum" id="Page_36">[Pg 36]</span> +his mother very dutifully. Tsêng was in the +habit of going to the hills to collect faggots; and +once, while he was thus absent, many guests +came to his house, towards whom his mother was +at a loss to know how to act. She, while expecting +her son, who delayed his return, began +to gnaw her fingers. Tsêng suddenly felt a pain +in his heart, and took up his bundle of faggots +in order to return home; and when he saw his +mother, he kneeled and begged to know what +was the cause of her anxiety. She replied: +“There have been some guests here who came +from a great distance, and I bit my finger in order +to arouse you to return to me.”</p> + +<p>The faculties of mind and body in both mother +and son sprang originally from the same source, +and are alike; but in common men this connection +is broken and interrupted, and they are +dull and stupid. Those sages whose nature is +heavenly differ from the rest of mankind; and +virtue, as in a breath, permeates their whole +souls. At a certain time, when Tsêng was absent +to collect faggots, visitors came and knocked at +his door in great haste; and as there was no +man at home ready to receive them, his mother +was much grieved. He had entered the dense +fog on the hills and did not know where he was, +when his mother leaned against the door-post +and gnawed her fingers as if she would go in +quest of him. Her son in the hills is suddenly<span class="pagenum" id="Page_37">[Pg 37]</span> +seized with a pain in his heart, and quickly takes +up his bundle of faggots to return; although +distant, he sympathises with his mother’s grief +and complaint. The hearts of mother and son +are mutually affected, one influencing the other, +in the same manner as the amber draws small +straws and the loadstone attracts the slender +needle. From the remotest period sages have +been able to control their dispositions, and in +the deepest silence have revolved their actions +as in a breath. The moving influence that such +minds have on each other the generality of men +cannot understand. The devotedness with which +they serve their parents and the respect with +which they cherish them—who can comprehend.</p> + + +<h3>No. IV</h3> + +<h4><em>Clad in a Single Garment, he was obedient +to his Mother</em></h4> + +<p>During the Chou dynasty lived Min Sun, a +disciple of Confucius, who in early life lost his +mother. His father subsequently married another +wife, who bore him two children, but disliked +Sun. In winter she clothed him in garments +made of rushes, while her own children wore +cotton clothes. Min was employed in driving his +father’s chariot, and his body was so cold that +the reins dropped from his hands, for which<span class="pagenum" id="Page_38">[Pg 38]</span> +carelessness his father chastised him; yet he +did not vindicate himself. When his father +knew the circumstances, he determined to divorce +his second wife; but Sun said, “Whilst mother +remains, one son is cold; if mother departs, three +sons will be destitute.” The father desisted +from his purpose; and after this the mother was +led to repentance, and became a good and virtuous +parent.</p> + +<p>The filial piety of the renowned Shun influenced +Heaven, whilst that of Min renovated mankind. +If Heaven be influenced, all below it will be +transformed; if men be renovated, from them +will spring a power able to cause their families +to become good. In all ages men have exhibited +a great love for their wives; but dutiful children +have often met with unkindness. Min carefully +concealed all his grievances, and refused to indulge +in any complaint; even while suffering severely +from cold and hunger, he maintained his affection +unabated. During the long period which he +endured this oppressive treatment, his good +disposition became manifest; and by his own +conduct he was able to maintain the harmony +of the family unimpaired. His father and mother +were influenced by his filial devotion; and his +brothers joined in extolling his virtues. All his +friends and acquaintances, with united voice, +celebrated his merits; and the men of his native +village joyfully combined to spread the fame<span class="pagenum" id="Page_39">[Pg 39]</span> +of his actions. The memory of his agreeable +countenance and pleasing manners was perpetuated +to the remotest ages; and his example +was in many respects like that of Shun, whose +parents were equally perverse.</p> + + +<h3>No. V</h3> + +<h4><em>He carried Rice for his Parents</em></h4> + +<p>In the Chou dynasty lived Chung Yu, also a +disciple of Confucius, who, because his family was +poor, usually ate herbs and coarse pulse; and he +also went more than a hundred li to procure rice +for his parents. Afterwards, when they were +dead, he went south to the country of Ch‘u, +where he was made commander of a hundred +companies of chariots. There he became rich, +storing up grain in myriads of measures, reclining +upon cushions, and eating food served to him in +numerous dishes; but, sighing, he said: “Although +I should now desire to eat coarse herbs and bring +rice for my parents, it cannot be!”</p> + +<p>“Alas!” said Chung Yu, “although I was a +scholar, yet my parents were poor; and how +was I to nourish them?” Exhausted he travelled +the long road and cheerfully brought rice for his +parents. Pleasantly he endured the toil, and +exerted his utmost strength without any commendation. +At that time his lot in life was hard +and unfortunate, and he little expected the<span class="pagenum" id="Page_40">[Pg 40]</span> +official honours he afterwards enjoyed. But +when his parents were dead, and he had become +rich and honourable, enjoying all the luxuries +of life, then he was unhappy and discontented; +not cheerful as in the days of his poverty, nor +happy as when he ministered to his parents’ +wants.</p> + + +<h3>No. VI</h3> + +<h4><em>With Sports and Embroidered Robes he amused +his Parents</em></h4> + +<p>In the Chou dynasty there flourished Lao Lai +Tzŭ, who was very obedient and reverent towards +his parents, manifesting his dutifulness by exerting +himself to provide them with every delicacy. +Although upwards of seventy years of age, he +declared that he was not yet too old, and, dressed +in gaudy-coloured garments, would frisk and cut +capers like a child in front of his parents. He +would also take up buckets of water and try to +carry them into the house; but, feigning to slip, +would fall to the ground, wailing and crying like +a child; and all these things he did in order to +divert his parents.</p> + +<p>In the country of Ch‘u lived Lao Lai Tzŭ, who, +when so old that he had lost nearly all his teeth, +made every effort to rejoice and comfort his +parents, constantly endeavouring to gladden their +hearts. At times he imitated the playfulness of<span class="pagenum" id="Page_41">[Pg 41]</span> +a little child, and arraying himself in gaudy and +variegated clothes, amused them by his strutting +and gambols. He would likewise purposely fall +on the ground, kicking and wailing to the utmost +of his power. His mother was delighted, and +manifested her joy in her countenance. Thus did +Lai forget his age in order to rejoice the hearts of +his parents; and affection, harmony, and joy +prevailed among the family. If this ardent love +for his parents had been insincere and constrained, +how could it be referred to as worthy of imitation?</p> + + +<h3>No. VII</h3> + +<h4><em>With Deer’s Milk he supplied his Parents</em></h4> + +<p>In the time of the Chou dynasty lived Yen, +who possessed a very filial disposition. His father +and mother were aged, and both were afflicted +with sore eyes, to cure which they desired to +have some deer’s milk. Yen concealed himself +in the skin of a deer, and went deep into the +forests, among the herds of deer, to obtain some +of their milk for his parents. While amongst +the trees the hunters saw him, and were about +to shoot at him with their arrows, when Yen +disclosed to them his true character and related +the history of his family, with the reasons for his +conduct.</p> + +<p>Do his parents desire some milk from the deer? +He is not deterred by the obstacles in the way of<span class="pagenum" id="Page_42">[Pg 42]</span> +procuring it; but clothing himself in a hairy +garment, he goes carefully seeking for it among +the multitudes of wild beasts. He closely imitated +the cry, <em>yew, yew</em>, of the fawns, watching +for the tracks of the herds. By this mode he +obtained the sweet secretion; he also surprised +the hunters whom he met in the deep and lonely +forest.</p> + + +<h3>No. VIII</h3> + +<h4><em>He sold himself to bury his Father</em></h4> + +<p>During the Han dynasty lived Tung Yung, +whose family was so very poor that when his father +died, he was obliged to sell himself in order to +procure money to bury his remains. After this +he went to another place to gain the means of +redeeming himself; and on his way he met a +lady who desired to become his wife, and go with +him to his master’s house. She went with Tung, +and wove three hundred pieces of silk, which +being completed in two months, they returned +home; and on the way, having reached the shade +of the cassia-tree where they met before, the +lady bid him adieu and vanished from his sight.</p> + +<p>Tung could not endure to behold his father’s +bones lying exposed, but had not sufficient means +to bury them. He saw that his household goods +were not sufficient, and he said: “This little body +of mine, what is the use of it? If I sell it, I can<span class="pagenum" id="Page_43">[Pg 43]</span> +redeem it again, and thus bury my father, who +will be saved from dishonour.” His filial piety +moved Heaven to direct a female spirit in human +form to come and help him in fulfilling his engagement; +she wove three hundred pieces of silk, +and thus procured the redemption of a man of +truly filial heart.</p> + + +<h3>No. IX</h3> + +<h4><em>He hired himself out as a Labourer to support +his Mother</em></h4> + +<p>In the time of the Han dynasty lived Chiang Ko, +who, when young, lost his father, and afterwards +lived alone with his mother. Times of trouble +arising, which caused them much distress, he +took his mother on his back, and fled. On the +way he many times met with companies of +robbers, who would have compelled him to go +with them and become a bandit, but Chiang +entreated them with tears to spare him, saying +that he had his aged mother with him; and the +robbers could not bear to kill him. Altering his +course, he came into the district of Hsia-p‘ei, +extremely impoverished and reduced, where he +hired himself out and supported his mother; +and such was his diligence that he was able to +supply her with whatever she personally required.</p> + +<p>Passing over the hills and wading through +the streams, he carried his mother with much<span class="pagenum" id="Page_44">[Pg 44]</span> +difficulty. It was during a year of famine, when +all the inhabitants of the land were in confusion +from the scarcity of food, and engagements were +frequent between the soldiers and the bandits, +and signal fires were lighted on the high hills. +Chiang was fearful lest the robbers should meet +him on the road and plunder him; and they did +seize him, regardless of his cries and tears, and +were about to rob him; but when they knew of +his filial piety and affection for his mother, they +permitted him to proceed. While journeying, he +was too poor to procure any food beyond the +bare necessaries of life; and because he could +not provide comforts and delicacies for his mother, +he was grieved as if it had been his fault. He +went and hired himself for labour; with the +greatest diligence he adhered to his purpose to +maintain his mother; and soon the stranger +obtained an abundance of food and clothing. +This success caused his mother to rejoice, and +they were both delighted, she forgetting her +former hardships in the joy that filled her breast.</p> + + +<h3>No. X</h3> + +<h4><em>He fanned the Pillow and warmed the Bedclothes</em></h4> + +<p>In the Han dynasty lived Huang Hsiang, who +when only nine years old lost his mother, whom +he loved so ardently and remembered so well +that all the villagers praised his filial duty. He<span class="pagenum" id="Page_45">[Pg 45]</span> +was employed in the severest toil, and served his +father with entire obedience. In summer, when +the weather was warm, he fanned and cooled his +father’s pillow and bed; and in winter, when it +was cold, he warmed the bed-clothes with his body. +The magistrate sent him an honorary banner, as +a mark of distinction.</p> + +<p>When the heat of summer made it difficult to +sleep quietly, the lad knew what would be for +the comfort of his venerated parent. Taking a +fan, he slowly waved it about the silken curtains, +and the cool air, entering, enveloped and filled +the pillows and bed. In winter, when the snow +threatened to crush in the roof and the fierce +wind shook the fences, and the cold penetrated +to the bones, making it hazardous to unloose the +girdle, then Hsiang warmed his father’s bed that +he might not fear, because of the cold, to enter +the “place of dreams.”</p> + + +<h3>No. XI</h3> + +<h4><em>The Gushing Fountain and the Frisking Carp</em></h4> + +<p>In the Han dynasty lived Chiang Shih, who +served his mother with perfect obedience; and +his wife P‘ang also fulfilled her mother-in-law’s +commands without the least reluctance. The +old lady loved to drink of the water from the +river six or seven li away from her cottage, and +P‘ang used to go to draw it and hand it to her.<span class="pagenum" id="Page_46">[Pg 46]</span> +She was also fond of carp, and when it was +obtained, deeming herself unable to consume +alone what her children with great toil and trouble +continually prepared for her, usually invited some +of the neighbours to feast with her. By the side +of the cottage there suddenly gushed a fountain, +the taste of whose waters was like that of the +river, and it also produced two living fishes daily. +These were taken out and prepared by Chiang +Shih for his mother.</p> + +<p>The fish from the river were fresh and delicious, +and the water was sweet; the mother of Chiang +Shih wished to taste of both daily. Her son went +to purchase the fish and her daughter-in-law to +bring the water; as constantly as the revolution +of morning and evening did they exert themselves +in this arduous labour. Having obtained the fish +and water, her countenance brightened, and, +laughing, she invited in one of the neighbours to +rejoice and partake of them with her. Sitting +opposite at the table, together they ate them, she +foolishly not even regarding, but totally forgetting, +her son and daughter, who with so much +trouble had prepared them for her. Heaven +took pity on these two filial children, and employed +its divine power to assist them, sending a +spirit to strike the earth with an axe which +caused a perennial spring to bubble forth. The +taste of the water from the fountain was like that +from the river, and two fish continually sported<span class="pagenum" id="Page_47">[Pg 47]</span> +about in it, which henceforth Chiang Shih took +out for their sustenance, nor was there any fear +of the supply failing. To procure the fish now +no money was needed, to obtain the water no +long and weary walk was to be taken. It was as +if the productions of this river and of the water +were transferred into the midst of the cottage; +and Chiang Shih could support his family with +ease for many years.</p> + + +<h3>No. XII</h3> + +<h4><em>He carved Wood and served his Parents</em></h4> + +<p>During the Han dynasty lived Ting Lan, whose +parents both died when he was young, before he +could obey and support them; and he reflected +that for all the trouble and anxiety he had caused +them, no recompense had yet been given. He +then carved wooden images of his parents, and +served them as if they had been alive. For a +long time his wife would not reverence them; +and one day, taking a bodkin, she pricked their +fingers in derision. Blood flowed immediately +from the wound; and seeing Ting coming, the +images wept. He inquired into the circumstances, +and forthwith divorced his wife.</p> + +<p>He remembers his parents, but cannot see +them; so he carves wood to represent their +persons. He believes that their spirits are now +the same as when they were alive, and his quietless<span class="pagenum" id="Page_48">[Pg 48]</span> +heart trusts that their spirits have entered the +carved images. He cannot rest until he has made +their statues, so strong is his desire to nourish and +reverence them. He now reveres them, although +dead, as if they were alive; and hopes they will +condescend to dwell in his ancestral hall.</p> + + +<h3>No. XIII</h3> + +<h4><em>For his Mother’s Sake he would bury his Child</em></h4> + +<p>In the days of the Han dynasty lived Kuo Chü, +who was very poor. He had one child three +years old; and such was his poverty that his +mother usually divided her portion of food with +this little one. Kuo says to his wife: “We are so +poor that our mother cannot be supported, for +the child divides with her the portion of food that +belongs to her. Why not bury this child? +Another child may be born to us, but a mother, +once gone, will never return.” His wife did not +venture to object to the proposal, and Kuo +immediately digs a hole about three cubits deep, +when suddenly he lights upon a pot of gold, and +on the metal reads the following inscription: +“Heaven bestows this treasure upon Kuo Chü, +the dutiful son; the magistrate may not seize +it, nor shall the neighbours take it from him.”</p> + +<p>What a foolish action, that the sage Kuo should +be willing to bury his own child! Fearing lest +his mother should not have enough to eat, he is<span class="pagenum" id="Page_49">[Pg 49]</span> +willing to resign his child to death; but when it +is dead, what relief will there be for the grief of its +affectionate grandmother? When a number of +cares come at some future time, who then will be +able to disperse them if the child is dead? But +at this time the reflection that his mother would +be in want filled his breast with grief, and he had +no time to think of the future when he would be +childless. Heaven having given him a dutiful +mind, caused him to take a light hoe for digging +the earth. Together Kuo and his wife went, +sorrowing and distressed, by the way, until they +came to a very hilly place, where they stopped. +Having dug into the ground, suddenly a gleam +of light shot forth, and the pot of yellow gold +which Heaven had deposited there was seen. +Taking it up, they clasped their child with ecstasy +in their arms and returned home; for now they +had sufficient to support their whole family in +plenty.</p> + + +<h3>No. XIV</h3> + +<h4><em>He seized the Tiger and saved his Father</em></h4> + +<p>In the Han dynasty lived Yang Hsiang, a lad +of fourteen, who was in the habit of following his +father to the fields to cut grain. Once a tiger +seized his father, and was slowly carrying him off, +when Yang, anxious for his father and forgetting<span class="pagenum" id="Page_50">[Pg 50]</span> +himself, although he had no iron weapon in his +hand, rushed forward and seized the tiger by the +neck. The beast let the prey fall from his teeth, +and fled, and Yang’s father was thus saved from +injury and death.</p> + +<p>A tiger suddenly appears in the borders of the +field, and seizes the man as lightly as he catches +a sheep, and drags him off. Yang Hsiang, seeing +the sudden peril of his father, was vexed that he +had no weapon with an iron head; but being +strongly excited and his feelings roused, he ran +forward in the path, crying with a loud voice, +and grasped the tiger by the neck. The frightened +animal fled, nor stopped in its rapid course until +it reached the high hills. Yang then, in a gentle +manner, raised his father up and led him home, +endeavouring to soothe his mind and dispel his +fears, and also presented him the golden winecup. +Among the great number of sages whose +reputations are famous, how few of them have +been devoted and filial at the hazard of their +lives! But this lad, quite young and fair, as soon +as he saw his father’s danger, risked his own life; +surely his fame will spread throughout the +country. We have heard of the lady T‘i Ying, +who saved her father from banishment, and of +young Chu O, who lost her life in trying to rescue +her father from drowning; and I think that Yang +Hsiang will form a trio with them, and the three +be celebrated in the same ode.</p> + +<p><span class="pagenum" id="Page_51">[Pg 51]</span></p> + + +<h3>No. XV</h3> + +<h4><em>He collected Mulberries to support his Mother</em></h4> + +<p>During the Han dynasty lived Ts‘ai Shun, +whose father died when he was young, and who +served his mother very dutifully. It happened +that, during the troubles of the time, when Wang +Mang was plotting to usurp the throne, there were +years of scarcity, in which he could not procure +food, and Ts‘ai was compelled to gather mulberries, +which he assorted, putting them into two +vessels. The red-eyebrowed robber<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> saw him, +and inquired why he did thus. Ts‘ai replied: +“The black and ripe berries I give to my mother, +the yellow and unripe ones I eat myself.” The +bandit admired his filial affection, and rewarded +him with three measures of white rice and the +leg of an ox.</p> + +<p>Anxious and fearful, he seeks for food; untiring +in his toil, he takes up his baskets and penetrates +the thickets of the distant forests, where he +finds many mulberry-trees. His hunger now +has something to satisfy its cravings; he also +remembers his mother, and that he must carry +some to her. The ripe and unripe berries he +does not put together, but divides them, so that +mother and son can each have their proper +portion. The chieftain heard of his conduct, and +highly praised him, conferring a gift upon him,<span class="pagenum" id="Page_52">[Pg 52]</span> +and speaking of his filial piety to all around. +Taking up his rice and flesh, Ts‘ai returned home +to his mother with the food; and in their joy +they even forgot that the year was one of dearth.</p> + + +<h3>No. XVI</h3> + +<h4><em>He laid up the Oranges for his Mother</em></h4> + +<p>Lu Chi, a lad six years old, who lived in the time +of Han and in the district of Kinkiang, once met +the celebrated general Yüan Shu, who gave him +a few oranges. Two of them the lad put in his +bosom, and when turning to thank the giver, they +fell out on the ground. When the general saw +this, he said: “Why does my young friend, who +is now a guest, put the fruit away in his bosom?” +The youth, bowing, replied: “My mother is very +fond of oranges, and I wished, when I returned +home, to present them to her.” At this answer +Yüan was much astonished.</p> + +<p>On account of his love for his parent, he would +not at first taste the present of fruit, but put into +his sleeve to carry home the fragrant and luscious +gift. I think that when he saw his mother, her +pleasant countenance must have brightened, for +the fruit filled his bosom and delighted all who +came near him. Lu, although so young, had the +true heavenly disposition; even in the small +matter of an orange he did not forget his parent’s +wishes. Many children are perhaps like this boy,<span class="pagenum" id="Page_53">[Pg 53]</span> +and those who requite their parents for the care +bestowed upon them, we hope, are not few.</p> + + +<h3>No. XVII</h3> + +<h4><em>On hearing the Thunder he wept at the Tomb</em></h4> + +<p>In the country of Wei lived Wang P‘ou, a very +dutiful child, whose mother, when alive, was much +afraid of thunder. After her death her grave +was dug in the hilly forest; and whenever it blew +and rained furiously, and Wang heard the sound +of the chariot of the Thunder-goddess rolling +along, he hastened immediately to the grave, and, +reverently kneeling, besought her with tears, +saying: “I am here, dear mother; do not be +alarmed.” And afterwards, whenever he read +in <cite>The Book of Odes</cite> this sentence, “Children +should have deep and ardent affection for their +parents, who have endured so much anxiety in +nourishing them,” the tears flowed abundantly at +the recollection of his mother.</p> + +<p>Suddenly the black clouds arise from the +wilderness, whirled by the wind; he hears the +distant mutter of thunder from the southern hills. +Heedless of the rain, hastily he speeds over the +rugged path leading to the tomb, and as he goes +round the grave his tones of grief and entreaty +are heard. The roaring of the dreadful thunder +affrights the ears of men, one clap following +another in quick succession. If his kind mother,<span class="pagenum" id="Page_54">[Pg 54]</span> +when alive, always dreaded the voice of Heaven’s +majesty, how much more will she now, when lying +alone in the depths of the wild forest! If P‘ou +was with his mother, he knew she would be comforted; +and he thinks that if in the green hills she +has a companion, she will not be terrified. Afterwards, +being successful, he refused to take the +duties of an officer under the Emperor Ssŭ-ma, +because he wished to go frequently to visit the +grave of his parent. And when he was going and +returning from it, he would weep at the recollection +of his mother, and ask himself: “If I have +not yet recompensed the care and trouble my +mother endured for me, what more can I do?” +And to this day, whenever scholars read the pages +of the <cite>Liu O</cite>, they remember how tears bedewed +the cheeks of Wang P‘ou.</p> + + +<h3>No. XVIII</h3> + +<h4><em>He wept to the Bamboos, and Shoots sprang up</em></h4> + +<p>Mêng Tsung, who lived in the Chin dynasty, +lost his father when young. His mother was very +ill, and one winter’s day she longed to taste a +soup made of bamboo shoots, but Mêng could not +procure any. At last he went into the bamboo +grove, and, clasping the bamboos with his hands, +wept bitterly. His filial love moved Nature, and +the ground slowly opened, sending forth several +shoots, which he gathered and carried home. He<span class="pagenum" id="Page_55">[Pg 55]</span> +made a soup of them, which his mother tasted, +and immediately recovered from her malady.</p> + +<p>In winter, when the forests are unsightly and +bare, and the bamboos sombre and gloomy, for +plants to send forth their branches is surprising +and unexpected. But it is impossible to root out +the true filial nature from men who have it, +although senseless and ignorant people, not understanding +its power, ridicule them, calling them +mad. The young Mêng Tsung dutifully served +his mother, and morning and evening waited on +her to receive her commands. His mother was +ill, and desired the delicacy of a soup made from +bamboo shoots; but in dreary winter, Nature +still concealed her fruits awaited. With anxious +haste he goes to the cheerless forest, which he +enters, seeking for them; but not finding the +shoots, he entreats the bamboos with tears. One +petition from his inmost heart ascended to the +threshold of heaven, and the deities were delighted, +laughing with pleasure. A miracle is +wrought, the ordinary course of nature is reversed, +and suddenly the pearly shoots appear +in the forest.</p> + + +<h3>No. XIX</h3> + +<h4><em>He slept on Ice to procure Carp</em></h4> + +<p>During the Chin dynasty lived Wang Hsiang, +who early lost his mother, and whose stepmother<span class="pagenum" id="Page_56">[Pg 56]</span> +Chu had no affection for him. His father also, +hearing many evil reports against him, in course +of time ceased to regard him with kindness. His +mother was in the habit of eating fresh fish at her +meals, but winter coming, the ice bound up the +rivers. Wang unloosed his clothes, and went to +sleep on the ice in order to seek them; when +suddenly the ice opened of itself, and two carp +leapt out, which he took up and carried to his +mother. The villagers, hearing of the affair, were +surprised, and admired one whose filial duty was +the cause of such an unusual event.</p> + +<p>The river is firmly bound up by ice, and the +fish are hidden in their deep retreats. Perturbed +and anxious, Wang goes out to seek the fish, +apparently forgetting that it was winter. His +resolution is fixed, and although it is at the risk +of his life, he will go. He was not dismayed at +the coldness of the snow, nor terrified at the +fierceness of the winds. Even the wicked spirits +were deterred from injuring him, and dared not +molest him. If metals and stones can be opened, +shall ice be considered too difficult to cleave? +The frisking fish came up on the surface of the +water, obedient to the hand of him who would +take them out. A thousand ages cannot efface +the remembrance of the crack in the ice, nor +obliterate the fragrant traces of so worthy a +deed.</p> + +<p><span class="pagenum" id="Page_57">[Pg 57]</span></p> + + +<h3>No. XX</h3> + +<h4><em>Wu Mêng fed the Mosquitoes</em></h4> + +<p>Wu Mêng, a lad eight years of age, who lived +in the Chin dynasty, was very dutiful to his +parents. They were so poor that they could +not afford to furnish their beds with mosquito-curtains; +and every summer night myriads of +mosquitoes attacked them without restraint, +feasting upon their flesh and blood. Although +there were so many, yet Wu would not drive +them away from himself, lest they should go to +his parents and annoy them. Such was his filial +affection!</p> + +<p>The buzzing of the mosquitoes sounds like +<em>ying, ying</em>, and their united hum is almost equal +to thunder. His tired parents are reclining on +their bed, their countenances already sunk in +slumber. Legions of mosquitoes fiercely attack +them, alternately retreating and advancing. The +insects disturb the dreaming sleepers, and with +annoyance they toss from side to side. Wu sees +them sucking his parents’ blood, which causes +his heart to grieve; his flesh, he thinks, can be +easily pierced, but that of his parents is hard to +penetrate. Lying on the bed, he threw off his +clothes, and soon feeling the pain of their attacks, +he cried: “I have no dread of you, nor have +you any reason to fear me; although I have a +fan, I will not use it, nor will I strike you with<span class="pagenum" id="Page_58">[Pg 58]</span> +my hand. I will lie very quietly, and let you +gorge to the full.”</p> + + +<h3>No. XXI</h3> + +<p>This story, commemorating Yü Ch‘ien-lou of +the southern Ch‘i dynasty, is best left out.</p> + + +<h3>No. XXII</h3> + +<p>The same applies to this story, commemorating +the Lady T‘ang of the T‘ang dynasty.</p> + + +<h3>No. XXIII</h3> + +<h4><em>He resigned Office to seek his Mother</em></h4> + +<p>In the Sung dynasty lived Chu Shou-ch‘ang, +whose mother, Liu, when he was seven years of +age, left the family because she was hated by his +father’s wife; and mother and son did not see +each other for about fifty years. It was during +the reign of Shên Tsung that Chu resigned his +official station and went into the Ch‘in country, +and there made an engagement with his family +“that he would not return until he had found his +mother.” He then travelled into T‘ung-chou, +where he discovered his mother, who at that time +was over seventy years of age.</p> + +<p>Thus Chu exclaimed: “I have a mother; but, +alas! separated, we abide in different villages.<span class="pagenum" id="Page_59">[Pg 59]</span> +It was not the free will of my mother which led +her thus to forsake her son, but the envious +mistress who compelled her to go. Without a +mother, on whom shall I rely? to whom shall I +pour out my sorrows and cares? Now I am +grown older and have become an officer, but as +yet I have been unable to return the kindness +of my parent. In what place, among all the +countries under heaven, does she live? I am +determined to resign my office and seek her abode, +not deterred from the trouble of the search. To +effect it, I will part from my family and no longer +be a companion with them; I will not return till +I find my mother, and they need not await in +expectation of me.” Heaven directed his way, +and he came into T‘ung-chou, where she resided. +When the mother and the son met each other, joy +and grief arose together—joy for the meeting +after fifty years, sorrow that they had been so +long apart. But now, in one hour, all their long-accumulated +griefs were laid aside, and joy and +gladness filled their hearts. Chu possesses the +true heavenly disposition, and honours and +riches cannot destroy his affection for his mother.</p> + + +<h3>No. XXIV</h3> + +<h4><em>He watched by his Mother’s Bedside</em></h4> + +<p>In the Yüan-yu period of the Sung dynasty, +Huang T‘ing-chien filled the office of prefect.<span class="pagenum" id="Page_60">[Pg 60]</span> +He was of a very filial disposition, and although +honourable and renowned, yet he received his +mother’s commands with the utmost deference. +When his mother was seized with illness, he +watched her for a whole year without leaving +her bedside or even taking off his clothes; and +at her death he mourned so bitterly that he himself +fell ill and nearly lost his life.</p> + +<p>Well-written poetry flows along like rills +meandering among the hills and valleys. This +instance of a dutiful heart has not as yet been +brought into much notice. For a whole year +he tended his parent in her illness; and both she +who dwelt in the curtained room (<em>i.e.</em> his mother) +and he who remained in the hall (<em>i.e.</em> his father) +strove to express the merits of their son. It +would be difficult to find another child who would +have done so—all would be dilatory and unwilling; +and where shall we meet another who +would undergo such drudgery himself with keenness +and pleasure? Although raised to high +office, he does not hesitate to perform the most +troublesome and minute duties, for he loves his +parents; how then can we suppose that he will +change from what he was when young and +unhonoured?</p> + +<hr class="tb"> +<p class="center no-indent fs80 wsp"><em>Printed by Hazell, Watson & Viney, Ld., London and Aylesbury.</em></p> +<br> + + +<div class="footnotes"><h3 class="bold fs150">FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> That is, the usurper Wang Mang himself.</p> + +</div> +</div> +<br> + +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 75878 ***</div> +</body> +</html> + diff --git a/75878-h/images/cover.jpg b/75878-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..8b54da7 --- /dev/null +++ b/75878-h/images/cover.jpg diff --git a/75878-h/images/title.jpg b/75878-h/images/title.jpg Binary files differnew file mode 100644 index 0000000..c226796 --- /dev/null +++ b/75878-h/images/title.jpg |
