: 111 EN WUN SHOO. CHINESE MORAL MAX5MS, r ■> » • WITH A FREE AND VERBAL TRANSLATION; AFFORDING EXAMPLES OF THE GRAMMATICAL STRUCTURE OF THE LANGUAGE. COMPILED BY JOHN F^vNCIS DAVIS, F.R.S. Member of the Asiatic Society. .— - * ;$ & f* U " GOOD SAYINGS ARj, LIKE PEARLS, STRUNG TOGETHER." " INSCRIBE THESE ON THE WALLS OF YOUR DWELLING, AND RE- GARD THEM NIGHT AND DAY AS WHOLESOME ADMONITIONS." MING-SIN-PAOU-KIEN. LONDON: JOHN MURRAY, ALBEMARLE STREET. MACAO, CHINA. PRINTED AT THE HONORABLE COMPANY'S PRESS, BY P. P. THOMS. 1823. /, TO SIR G.T.STAUNTON, BART. M.R L. L. D. a*b F. R. S. THE FOLLOWING PAGES ARE INSCRIBED, BY HIS FAITHFUL FRIEND, AXD OB EDI EXT SERF A XT, THE AUTHOR ^rr.* /■ * r» ADVERTISEMENT. X HE following small collection was made in the year 1818, and sent home to the Library of the East India House, whence, at the recommendation of Dr. Wilkins, it was transferred back to China, and ordered by the Honorable Court of Direc- tors to be printed at the Company's Press, the want of types in England (a want that has already been supplied in France) rendering such a step necessary towards the printing of any work which contained a large proportion of the Chinese Cha- racter, The first object of the Compilation (as set forth in the title page) was to afford some assistance to Students of the Language ; but there are perhaps other Persons to whom it may not be altogether devoid of interest. As among the sayings contained in the present volume it is observed, that a man's conversation is the mirror of his thoughts, so the maxims of a people may be considered as a medium which reflects with tolerable accuracy the existing state of their manners and ways of thinking. At the same time, I would, in its application to the Chinese, qualify the observa- VI. tion so far as to say, that they very seldom act up to the full extent of the spirit in which some of their purer and wiser precepts are framed ; and that they are more like the Athenians who knew what was right, than the Spartans who practised it. This fact, however, by no means invalidates the truth of the general position, that there must ever be a close connection between the popular maxims, and the manners of a nation. They have in reality a reciprocal action on each other ; the modes and sentiments of one generation giving birth to certain maxims, which maxims contribute in their turn to influence and mould the manners of the next. Considered in this connection, the following Proverbs and Moral Sentences may possess some claim to the attention of the curious. If in the original language they can pretend to any merit of their own, it arises chiefly from the brevity and pointedness of expression, — a merit which wholly evaporates in the process of translation. Denuded of their native dress, they in most instances degenerate into little better than mere truisms; — truisms, however, which while they may excite the scorn of the ignorant and the unthinking, are of such utility and importance in the conduct of life, as to have made it the study of the Moralist, in every country, to inculcate them with the greatest effect ; by clothing them in such forcible and stri- king language, and condensing them into so laconic a form, as ¥11. mis-ht best allure the attention, and enable the memory most easily to retain them. I have observed in another place,* that the language of the Chinese is well adapted to this pur- pose. Their most ancient Moral Maxims, (and especially those of Confucius) bear a strong resemblance to the sententious say- ings of the Sages of Greece. In the earlier stages of society, before the diffusion of book learning, and when the teachers of truth addressed themselves orally to their disciples, such pithy and condensed sentences were not only best calculat- ed to excite immediate attention, but also the most likely to be remembered by the hearers. Being treasured up and handed down to posterity, they have at length become so many texts or theses for the more Prosaic Discourses of modern times; and accordingly, I think it will be found, that the ear- liest records of every country abound most with this species of sententious wisdom. Loner trains of reasoning and la- boured deductions are suited neither to the inclinations nor capacities of men in the infancy of society ; nor were they required, when every word that fell from the lips of the teacher was received with submissive reverence by his disciples. The process of argumentation becomes necessary, only when * Preliminary Observations to a volume of Chinese Novels, IV. the diffusion of knowledge, and the existence of conflicting opinions, weakens the force of authorities ; and makes it in- cumbent on the professor to demonstrate the truth of every thing he advances. There can be little doubt of the antiquity of the greater number of Maxims contained in this Volume. Their abstract truth or falsehood is a matter of no consequence to the Eu- ropean reader, to whom they are offered merely as specimens of national literature. As the Chinese, however, generally quote them with respect, and as the greater portion have a moral tendency, I have not scrupled to bestow on the collec- tion the title of iffll yr |j? Hien-wun-shoo, * A book of virtuous lore.' Macao, 1823. CHINESE MAXIMS, 8sc. < , i The man of first rate excellence ;s virtuous independently of instruction } he of the middling class is so after instruc- tion ; the lowest order of men are vicious in spite of in* struction. * Shang _L Superior pin i=i class chy z 's Jin A men, p5 T- not kiaou Ik instructed urh m and yet shen; • !=»• (are) virtuous ; chung * middling * The first of these are styled ^ Shing, and are the Saints of China; the second are JJ Hien, or Worthies; the last are called JPI Yu, Foolish, or worthless. B 2 CHINESE MAXIMS, pin pa PP class chy Z >s • • A men, kiaou ft instructed, urh « « - FfiJ and how f M : afterwards • ° r o r < * r p are virtuous ; hia T lowest pin PP order chy £ 's Jin A men, kiaou i& instructed, urh WO and yet p5 * are not shen. F* • virtuous. II. By a long journey we know a horse's strength -, so length of days shews a man's heart. Loo jfg* Road yaou ^5 far, distant, chy M| v know ma tfi horse'* CHINESE MAXIMS. ligj 1i. strength* j« days, time kew % long, kien m see • • A man's sin. 4*. heart. • III. The spontaneous gifts of heaven are of high value; but the strength of perseverance gains the prize. T'hien n Heaven's tsze *A gifts kaou, ift high: (but) hi5 |j§ learning's \\t fj strength taou. fil. reaches, attains IV. The generations of men follow each other, as the waves ifl a swollen river. * Chang f& Swollen * <« Ut unda impcllitur unda, , Urgeturque prior veniente, urgetque priorcm. 4 CHINESE MAXIMS. river kiang . ££ how 2& the after lang WE| waves tsuy 4s| urge on tsien H|l the former Jang, ^^ waves, (so) shy "ifr the world shang upon sin rfelf new jin A generations of men tsan j*i|| urge on kew ^i|> the old jin P A generations of men. V. The heart of a worthless man is as unfixed and changeable as a mountain stream. Y ^ (Easily) quickly chang ^ swelling, y /^y quickly *«y 5g retiring, shan |1| (is the) hilL ky i-f* ravine CHINESE MAXIMS. shwuy «, #. water, stream ; y ^ easily fan K turning, y % easily fo iM. returning, (is the) siaou /h mean, worthless Jin A man's sin. • heart VI. In the days of affluence always think of poverty; do not let want come upon you, and make you remember with sor- row the time of plenty. Chang % Always tseang 81 take yew LI > day of possession. szc & to ponder on woo 4te 2m > day of destitution. mo ^ do not tae 4# Trail frn CHINESE MAXIMS. woo shy siang yew shy. **»» »* } }" time of poverty to think of me of plenty. (The Chinese have also the following, in complete oppo- sition to the foregoing maxim.) . VII. Let us get drunk to day, while we have wine ; the sorrows of to-morrow may be borne to-morrow. Kin * This chaou m morning yew M having tsew m wine, kin * this chaou m morning tsuy; drunk: ming 3« w K to-morro tsow sorrow lae Jit coming, CHINESE MAXIMS. ming H|J (-morrow h tan &- 'ii*. ma y ^ e su^* 11 ^- VIII. " The mind is it's own place, and in itself " Can make a heaven of hell, a hell of heaven ." } enlightened and Sin jjjv Heart ly ffi within kwang jfc kwang j£ ming H^J 1 chear f u i > bright ; tie v #J. It then is tsew shy t'hien ^ heaven's paradise t'hang ; not ju ^tp as, so good as, king * "J fearing, or being aware tiS tt J of it, yu ^ when wy jen. V not existing. CHINESE MAXIMS. 9 X. Modesty is attended with profit ; arrogance brings on de- struction Hien m£ Modesty, humility, show ^ receives ys> 43t advantage ; mwan ia arrogance (full, puffed up) chaou m incites sun. \ Mulberry slip accords with it's youthful bent. XII. The same tree may produce sour and sweet fruit ; the same mother may have a virtuous and vicious progeny. YS — One shoo tree JQ CHINESE MAXIMS chy Z 's kwo & fruits, yew * there are stian ft sour yew f there are tien ; m. sweet ; — one moo #* mother chy z 's tsze * children. yew M there are yu A worthless yew W there are hieiu good. XIII. It is equally criminal in the governor, and the governed, to violate the laws. Thien- 7? 1 Emperor tsze ? } * It is worth while to observe the difference (a very slight S one) between the negative "f^ and the character -f§^ a mother, as pointed out in a Chinese work : the former has an o- CHINESE MAXIMS. ][ fan % offending against fa & the laws, y« with min ft people's tung PI the same tsuy. IP. crime. XIV. Prosperity and misfortune are common to all times, and all places. Fung sh5 W -EL > Plenty nien n- year by nien * year yew; t. exists ; tsae yang * * ^misfortune and misery k5 * (are in) every ty fang-. *& * >placc. blique line across the horizontal one; the latter, two dots, " ad indicandum libera raaramarum.' : 12 CHINESE MAXIMS. XV. As the scream of the eagle is heard when she has passed over : so a man's name remains after his death. Ying AVfrr Eagle kwo & passed over lew g leaves shing ; dbru a scream 5 Jin A man keu when gone lew {*? leaves ming. %, a name. XVI. Questions of right and wrong, (with reference to mens" cha^ racters) are every day arising ; if not listened to, they die away of themselves. * Sh ^ A§i Right, and fei ^t wrong chung &,%> to end of j6 Q days * The great Boerhaave, in like N manner compared them to "sparks, which, if you do not blow them, will go out of themselves/' CHINESE MAXIMS, 13 yew, M there will bc§ P Q * not ting m listened to, tsze u -\ spontaneously, of them jen tt J selves, woo. in Jltf cease, XVII. If the domestic duties be , duly performed, where is the ne- cessity of going alar to burn incense ? Tsae ^E At kia ^ home, -li- king ~hh respecting foo «2C father moo, -J£J- and mother, ho ^pf what V l6 f)k necessity y«en >j|r at a distance shaou f& t0 burn hiang ? ;g^ iucensc ? 14 CHINESE MAXIMS, XVIII. Doubt and distraction are on earth : the brightness of truth, in heaven. iltight Shy -§; shy ^ fei ^ J"" Wr ° ng *y » jnl are on earth ; min^ |£j Bjf ming } brightness . >clearness ^F in heaven. t'hien XIX. Meeting with difficulties, we think of our relations : on the brink of danger, we rely on our friends. Yu JH Meeting with k iS j=j^ harassing circumstances, szc Ep we think of tsin »ur relations tsi(S ; }« CHINESE MAXIMS. 15 1 1 11 Dm approaching wei Jq* dangers 16 koo jin. =1* we engage assistance of & "If, M > our friends. A. J XX. Among mortals, who is faultless? Wei m Being • • A men, shwuy pjl who is there woo arte 4i»i without ko fi an tso £lfc 40 erroneous eh u ? li. part? XXI. In learning, age and youth go for nothing ; the best informed takes the precedence. Hio\ f^t m In learning, woo ^15 no laou "4£ aged nor }G CHINESE MAXIMS. shaou ; <►. youthful ; t£ M informed, learned. chay % he who (is) wei Km is si en. %. the first. XXII. Do not love idleness and hate labour ; do not be diligent in the beginning, and in the end lazy. Ws ^ Do not haou W love y* ^ ease, and woo HIS* hate laou % & labour 5 w5 to do not chy & in the beginning kin Wi be diligent chung m and in the end, to. tt. idle. CHINESE MAXIMS. 17 XXIII- Against open crimes, punishments can oppose a barrier : but secret offences it is difficult for the laws to reach. Hien jen $t • Obvious apparent chy £ the tsig $ marks, evidence, (of crimes) hing n punishments so m those which neng m can fang ; w guard against ; yin jen m m ^secret, hidden chy 2. the *y m places, circumstances, (of fa & guilt,) the laws SQ @t those which nan n difficult kie\ Tfr to reach r» 18 CHINESE MAXIMS. XXIV. If there be no faith in our words, of what use are they ? Yen 1=1 Words, speech, urh m and woo sin 3te 2 no faith* yen P? words ho « of what yung- m use? XXV. If riches can be acquired with propriety, then acquire them: but let not unjust wealth be sought for with violence. Yew W Having taou 51 reason, propriety chy z the tsae It wealth } fang # then ko *r may tsiu; &% take; WOO M without CHINESE MAXIMS, 19 taou m reason, justice chy z the tsien it money, mS H do not kiang Wl violently kew. * seek for. XXVI. If there be a want of concord among members of the same family, other men will take advantage of it to injure them. * Hiung X Elder brothers, and ty 5& younger p* ^ not ho fa agreeing together, pang # (on each side) other • • A men ky. it will deceive, injure them, * The moral conveyed in the fable of the old man and his sons, with the bundle of sticks. 20 CHINESE MAXIMS. XXVII. The world's unfavourable views, of conduct and character, are but as the floating clouds, from which the brightest day is not free. Wae ft Outward kwan m views (of conduct) po ^ not kwo more than fow w floating yun; *6e*« clouds; ho ft what day (is) woo M JTJ1 without chy? z. them ? XXVIII. Wine and good dinners make abundance of friends: but. in the time of adversity, not one is to be found. Yew t\ Having tsew, m wine, yew M- having CHINESE MAXIMS. 21 js> V4 meat, to % plenty peng yew : m >of friends: hwan H 3 "1 412±\ >in misfortune nan IP J chy z 's shy Bt season, time, ys — . 1 . ko ffl Va single one woo. not (to be found.) XXIX. X Let every man sweep the snow from before his own doors, and i tiles. and not trouble himself about the frost on his neighbour's Ku & (Let) every jin A man tsze i himself saou W sweep mun H his door tsien in front of, siue : m the snow : 2% CHINESE MAXIMS. mo ^ and not kwan # regard t'ha fife other Jin A men's wa % tiles shang _t upon, shwang. m «. the hoar frost XXX. Though a tree be a thousand Chang in height, its leaves must fall down, and return to its root. ft} A tree Shoo kaou tsien chang, y« 15 kwei ken. ft<. high ^f- a thousand dh chang, * its leaves must fall and revert to its root. * A chang is ten Chinese cubits. CHINESE MAlXIMS. 23 XXXI. He who can suppress a moment's anger, will prevent lasting sorrow. Jing in Bear, sustain tg It can y* — one shy B# time's, moment'* ke H anger, mien % prevent U m can pg w hundred j« days yew. 3*. sorrow. XXII. The human relations are five * in number, but that of hus- band and wife is the first in rank ; the great ceremonies (or rites) amount to three thousand v but that of marriage is the most important. Jin /V Human * Husband and wife, parent and child, brethren, prince and minister, friends. ?A CHINESE MAXIMS. lun f relations yew £ are WOO ; s. five ; foo foo m \ that of husband ar wei JJhQ constitutes sicn, ft the first : ta A great iy it ceremonies rites, san in (are) three tsien, =f thousand, hoen yin « » vthat of marriage tsuy St is most chung, * important. XXIII. Worldly reputation and pleasure are destructive to virtue ; anxious thoughts and apprehensions are injurious to the body. pM Reputation, fame, and Si pleasure, Shing se CHINESE MAXIMS. 25 chay m* (arc) pae & destroying t6 be* virtue chy ± the kiu ; A instruments ; sze liu m m2> > anxious thou chay 3h (are) tseang » wounding shin # body chy z the pun. *. sources, XXXIV. ghts Better to be upright with poverty, than depraved with an abundance. He, whose virtue exceeds his talents, is the good man : he, whose talents exceed his virtue, is the mean one. Ning ££ Rather ko pi may be * The word jig* is here used, to shew that what goes befon is to be defined. 26 CHINESE MA.XIMS. ching IE upright, urh ffii and po ^ not tSo ; m. (have) sufficient; po ^ not ko pT may be seay m depraved, urh m and yew M have yu; & superabundance ; te m virtue shing m exceeding tsae * talents wei % makes keun- tsze ; n *. Vthe man of worth \ tsae i- talents shing B exceeding te m virtue wei Sfo makes siaou 4> the mean jiiil a: man. CHINESE MAXIMS. 27 XXXV. In a field of melons, do not pull up your shoe : under a plum- tree, do not adjust your cap; (i. e. be very careful of your actions under circumstances of suspicion). Kwa ft Melon tien ffl field po * not na $1 take hold of ly: II- shoe : iy * plum tree hia T beneath po * not ching 3£~ adj ust kwan. TftF cap. XXXVI. The man of worth is really great without being proud : the mean man is proud, without being really great. Keun- a The man of worth tsze } tae ^5j^ is great 28 CHINESE MAXIMS. u rh ifij and po * not kin on : ftp). proud ; siaou ;b the mean j«n A man kiaou is proud u rh m and po * not tae. *. great. XXXVII. Time flies like an arrow : days and months like a weaver's shuttle. Kwang- yin [Time ju #n is like tsien : an arrow : fr days yue n and months sze m as so. ft a shuttle. CHINESE MAXIMS. 29 XXXVIII. It is said in the Y£ -king, that "of those men, whose talent is inconsiderable, while there station is eminent : and of those, whose knowledge is small, while their schemes are large, — there are few who do not become miserable.'' The Yoking Ye tg po urh wei tsun ; chy siaou urh mow ta ; woo ho chay sien 0. m ffe ■k. m tin) says, virtue inconsiderable (thin) and seat, station, eminent, honorable ; knowledge small and schemes great ; without misery those who, are few 30 CHINESE MAXIMS, XXXIX. When a man obtains a large sum without having earned it, if it does not make him very happy, it will certainly make him very miserable, Woo m Without koo tk a reason, cause, urh m and ts # obtaining tsien ■f a thousand kin ; &. pieces of gold ; po * if not yew M have ta ■K great fo m happiness pie jfc must yew £ have ta * great ho. M. unhappiness. CHINESE MAXIMS. XL. 31 Though a man may be utterly stupid, he is very perspicacious when reprehending the bad actions of others : though he may be very intelligent, he is dull enough while excusing his own faults : do you only correct yourselves on the same principle that you correct others ; and excuse others on the same principle that you excuse yourselves. Jin A A man, suy & though chy m extremely y u I stupid, tse reprehending, correcting jin h other men, tse ft'J then (he is) ming: W- intelligent : suy m though yew % he have tsung ming, ^intelligence, shoo excusing ky, e himself, tse m then (he is) 32 CHINESE MAXIMS. koen ; J|^ stupid -, urh tsaou tan chy £ ts« J^ iLLiV ye 1a \ „ , 1 Sneed only twig jj| J tsS lit correcting other men the sm rt v ^ disposition, (heart) correct ^y p* yourselves ; (by) shoo J&g excusing k y p yourselves chy ^ the sin itj disposition shoo #P excuse jin. JV other men. CHINESE MAXIMS. 33 XLI The figure of men in ancient times resembled that of wild beasts ; * but their hearts contained the most perfect virtue. The outward appearance of the present race of men is human, but their dispositions are utterly brutish jL 1 Ancient Koo jin JV men's hing JF^ figure (was) like sze chow, Hjf beasts, «n A hearts yew ^q possessed ta ^ great shing JD? holy t£ ; ^tfg virtue ; * The absurd fables, related in the Chinese books of An- cient History, tell very much against their fidelity, and afford a strong antidote to the implicit belief, with which the Jesui- tical accounts of Chinese antiquity have been listened to. In fact, their most ancient historical work extant, (the Chun-tsew, of Confucius) is not older than the historv of Herodotus, an<$ not to old as Homer's poems. F 34 CHINESE MAXIMS. kin ^ present j in A men's piaou $k image sze ft like jin; A. men: chow POK brutish sin 6 hearts, dispositions, gan ft how ko pT can tse\ M. fathom ! XLII. The artful are loquacious, the simple are silent : the artful toil, the simple enjoy ease: the artful are rogues, the simple virtuous ; the artful are miserable, the simple hap- py. Oh ! that all in the empire were artful and simple : punishments would then be abolished. Superiors would enjoy tranquillity, and inferiors would be obedient. The manners would be pure, and vile actions become extinct! Kiaou chay ven ; n } P. The artful are loquacious j CHINESE MAXIMS. 35 chuS chay * Vthe simple me" ; m. silent : kiaou chay n % Vthe artful laou ; #. toil ; chug chay ^the simple yg: & enjoy ease : kiaou chay n % >the artful tsg; ss. are thieves, rogues chue" chay $ * Vthe simple U; f§. virtuous : kiaou chay *5 ithe artful hiung ; w. miserable : chuS chay J>the simple ki£ CI happy. 36 CHINESE MAXIMS. •f Woo hoo m if \Alas i t'hien hia T >the whole empire chufc Jib simple, artless, hing ching > punishments chS; ft would he abolished ; shang ± those above gan; ft. at rest ; hia T those below shun ; )l]|. obedient ; fung JE (the air) manners taing, vt pure, PJ # vile actions Uu6 a extinct. XLIII Do not anxiously hope for what is not yet come : do not vainly regret what is already past. Wy ^ Not lae, Tjfc arrived, CHINESE MAXIMS. 3? hew, w cease, do not, ehy % >hope for, look after ; wang; Ws J kwo kiu a |gone, past, m6 :fc do not sxe leang. fi& Vponder, think of, XLIV. If your schemes do not succeed, of what use is it to regret their failure ? If they do not flourish, what is the use of noisy complaints ? When a heart, devoted to gain, is intent on any object, then virtue is set aside : where interested views exist, there a regard for the public wel- fare is extinguished. Urh PB Your mow iS schemes P* * not kit. Tk (reaching to) succeeding, hwuy $* lament ehy Z them ho fa how 38 CHINESE MAXIMS. ki£ ? lh succeed I urn f||| your mow |tjt plans not Pylv p5 ^ chang -j^ flourishing, growing, kaou ~k announcing, noising, them what chy ho {pj yg ? ^ profit ? Ly yk)\ Interested sin jijv heart chuen, Jh, intent on an object, tsg |||) then pei 'la turn the back on taou ; ^5* virtue ; sze x/^ private J 1=1 views kio" ^H= existing, **« |||J then m ^ mvL extinguish kung. /\ public. CHINESE MAXIMS. 39 XLV. Men's passions are like water: when water has once flowed over, it cannot be restored ; when the passions have once been indulged, they cannot be restrained. Water must be kept in by dykes; the passions must be ruled by the laws of propriety. Jin A Men's sing ft passions ju ta are as shwuy ; ?k water ; shwuy ?k water ys — once king m (overturned) flowed over, tsg i'l then P» T> not ko PT can ft; k be returned ; sing i£ passions y 6 — once tsung, m let loose, tsg m then ptf * not ko n can 40 CHINESE MAXIMS fan; 1%. return ; chy ffi govern shwuy, # water, chay # » pi& #» must r a by »y ft 4. • > mounds . fang} 0. chy ti govern sing & passions, chay, * i piS $ must y « by *y it propriety's f*. & laws. XLVI. Low courage is the resentment of the blood and spirits : noble courage is the resentment of propriety and justice. The former of these, no man should possess ; the latter, no man should be without. Siaou fj\ Little, mean y un g ffl courage CHINESE MAXIMS. 41 chay £ > liiue ]ftl (is) hlood ky 7FV and spirit chy £ 's noo, resentment, ta A great, noble yung H courage chay £ •> iy it propriety and y justice chy z 's noo ; resentment ; hiuS jjk blood and ky 35* spirit chy £ 's noo & resentment, p« * not ko *r can, should yew, t. have ; iy it propriety and y IS justice chy £ • 'S 42 CHINESE MAXIMS. noo, jfcC resentment, not ko pT may, should woo. fe be without. XLVII. Without acending the mountain, we cannot judge of the height of heaven ; without descending into the valley, we cannot j udge of the depth of the earth : without listening to the maxims, left by the ancient kings, we cannot know the excellence of learning. P5 * Without teng *E ascending shan \U the mountain, p5 ^ not chy fr know t'hien % heaven chy z 's kaou : Ik). height : po * without litl Rip descending to ky. w the valley, CHINESE MAXIMS. 43 p* % not chy % know ty m earth chy z '$ how; j?. thickness, depth; po *' without WUIl pi listening to sien ft former wang EE kings chy Z 's y it bequeathed yen TBI|1 words, P 5 ^ not chy & know hi8 m > learning, wisdom wun is J chy z s ta. 4* greatness. 44 CHINESE MAXIMS XLVIII. In making a candle we seek for light, in reading a book we seek for reason : light to illuminate a dark chamber j reason to enlighten man's heart. Tsaou £ Making ch5 m a candle kew * seek ming } w light; td m reading shoo m ^ a book kew m seek iy: a- reason : ming m light y n to chaou m illuminate gan m dark she* : house : iy m reason y ft to chaou )R enlighten ji n A^ man's sin. heart. CHINESE MAXIMS. 45 XLIX. By learning, the sons of the common people become public ministers ; without learning, the sons of public ministers become mingled with the mass of the people. Hi5 m Learning, tsS m then shoo $ (all) common • • Jin A people chy ± 's tsze * sons wei M$ become kung fo public king: ®. ministers : ptf * not his $ learning ts6 g'j then kung ^ public king m ministers chy z 's tsze *, sons wei /<»i/ become 46 CHINESE MAXIMS. shoo KE common jin. A people. L. Jf you have fields, and will not plough them, your barns will be empty ; if you have books, and will not give instruction, your offspring will be ignorant: if your barns be empty, your years and months will be unsupplied ; if your offspring be ignorant, propriety and justice will not a- bound among them. Yew 7& Having tien [Jj fields, po X^ and not keng ^jf ploughing, tsang I -granaries k* u Rp empty : JilE. JS having yew shoo l!^ books pb ^f^ and not kiaou, JRV instructing, tsze -+- sons sun 4** and grandsons CHINESE MAXIMS. 47 yu; J|^ ignorant; tsang >granaries hiu jgg empty SU ^ fwL years and yu^ £J months fa* : ~£ deficient: tsze -^ sons and sun >4\ grandsons yu £S) ignorant hy ^ ! ly (jjS propriety and J rtg virtue St. su - M lax LI. Though an affair may be easily accomplished, if it be not attended to, it will never be completed : though your sons may be well disposed, if he be not instructed, he will still remain ignorant. Sze Jpf An affair suy g|| though 48 CHINESE MAXIMS. siaou, * small, ptt * if not tsa # attended to, done, P a ^ it will not ching ; )$• be completed ; tsze ¥ son suy It though hien K virtuously inclined. P» * if not kiaou 11 taught p5 * he will not ming. 0/3- understand. LII. Of those, who at home are destitute of virtuous parents and elders, and abroad have no rigorous instructors and friends, and, notwithstanding this, can perfect themselves, (in wisdom,) — there are very few ! Jin A A man seng !k born, nuy n at home woo $ without CHINESE MAXIMS. 49 hien PX M virtuous foo % father hiung JL or elders ; wae ft abroad woo yen 4te without severe, rigorous sze Pili teachers and yew ft. friends, and urn ifn yet neng AU> BE can yew «f have ching ; $. perfect ; chay, ^ of these sien AS Mill very few y! $. j LIII. A meager soil produces late flowers; "slow rises worth by poverty depressed;" but let no man despise the snake which has no horns, for who can say that it may not become a dragon ? Sow jjul Meager ty jfe ground 50 CHINESE MAXIMS. hwa wan; pin kiurig fa fo chy; mo taou shay woo kicj; ching lung yay wei chy, «6. IS it n 4 opens flowers late; I poverty produces happiness, fortune, late, tardily ; do not say the snake is without horns: perfect, become, a dragon also I uncertain, CHINESE MAXIMS. 51 LIV, If you love your son, give him plenty of the cudgel: if you hate your son, cram him with dainties. Lien W (Pitying) loving urh % your child, to % much yu give pang: ft. the cudgel : tseng » hating urh k your child, to % much yu give she\ *. to eat LV. The small birds look around them, and eat; the swallow goes to sleep without apprehension. He who possesses an enlarged and sedate mind, will have great happiness: but the man whose schemes are deep, will have great depth of misery. Tsio "& Small bird cho pS pecking, sze JM four sides 52 CHINESE MAXIMS. koo H| looks, shg ; 'JK * nd eats : yen ;fr)B the swallow tsin fip sleeps woo ffl£ without y -^^ a suspicious sin ; )^ # hearts i — i leang Ig (measure) liberality ta f5 ljjg happiness y£ jff* also ta : ^ great : kv ft schemes shin $2i deep, ho |^j misery y£ TJJ^ also shin. w|E deep. 7^ great, LVI. Past events are as clear as a mirror •, the future as obscure as varnish. Kwo S/jjJf Past N kiu ^ gone CHINESE MAXIMS. 53 sze W" the affairs. ming w clear ju to as king s If a mirror : wei *' not lae %i come sze f* affairs, gan m obscure ju to as tsie\ m. lacker. LVII, What exists in the morning, we cannot be certain of in the evening ; what exists in the evening, we cannot calculate upon for the next morning. The fortunes of men are as uncertain as the winds and clouds of heaven. Ming fljfj "I >Dawn of day tan |3^ J <*y ^ ' s sze, ^ affairs, p5 moo ] in the evening not 54 CHINESE MAXIMS. ko "pt may pig : jtfj» be certain of mpp chy £ yew } evening 's sze ,gj> affairs, poo fjjia "^ in 'the morning (time }' shy pi: J from 3 to 5) p5 ^>% not ko Pi may, can be certain of: pig : $>, t'hien ^^ heaven 3fcf has un- p« /5 tsg ?9)J known (fathomable) chy £ the fung J|i^ winds and yun: J| # clouds; jin 7^ man yew ?pf has tan JP morning and sie" ^/ N evening b CHINESE MAXIMS. 55 chy Z thr ho 0i misery and f<5. IS. happiness. LVIII. When you are happier than usual, you ought to be prepared against some great misfortune. When joy is extreme, it precedes grief. Having obtained the imperial favor, you should think of disgrace ; living in peace, you should think of danger : when your glory is complete, your disgrace will be the greater ; when your success is great, your ruin will be the deeper. * Ky %% i } (Since) having obtained fei HE un- chang tj&* common lo, £3^- pleasure, siu />H must fang IfjFi guard against po ^ un- * "Qui nimios optabat honores. Et nimias poscebat opes, numerosa parabat Excelsae turris tabulata, unde altior esset, Casus, et impulsae prrcceps immane ruinae. " Juvenal. Sat x. 104, 56 CHINESE MAXIMS. ise m\\ fathomable hae yew ; (&? sorrow ; 18 % joy ki£ /fS extreme, pei !£ grief seng /k is produced; te ^S obtaining chung ^M imperial favor, »ze B9 think of yb : /Pp disgrace : kiu Jj^* living gan £& in peace, liu Js ponder on wei : fry 9 danger : yung ^ glory shing -g<5 being complete, y& <^p disgrace te » 7^» is the greater ; ly ^lj success (profit) chung "§|f great (heavy) ruin shin - $9? is the deeper, CHINESE MAXIMS. 57 LIX, When the mirror is highly polished, the dust will not de< file it: when the heart is enlightened with wisdom, li« centious vices will not arise in it. King M Mirror ming m bright tsg 19 then chin gae H >dust p5 ^ will not yen: %. defile it : chy ^ wisdom ming m bright tsS m then seay m A& > licentious vices p5 ^ will not be seng. £. produced. 58 CHINESE MAXIMS. LX. Insecurity, do not forget danger; in times of public tran- quillity, do not forget anarchy, Gan, 3t In peace, repose, P 5 * not ko RT may wang Ail 1 * forget wei : k danger : in ehy , $ good government, order, p*> ?f> not ko »r may wang forget loan. Jll disorder, anarchy. LXI. The fishes, though deep in the water, may be hooked ; the birds, though high in the air, may be shot: but man's heart only is out of our reach. The heavens may be measured, the earth may be surveyed : the heart of man alone is not to be known. In painting the tiger, you may delineate his skin, but not his bones; in your acquaintance with CHINESE MAXIMS. 59 a man, you may know his face but not his heart You may sit opposite to, and converse with him, while his mind is hidden from you, as by a thousand mountains. Shuy m Water ty J£ below yu» 4 it \* the fishes, t'hien % in heaven's . pien m boundary, horizon yen M the birds kaou 0i high ko n may be shay, % shot, ty # low ko *r may be tiaou : «. hooked : wei b only yew % is ji n A man's sin heart po * not ko *r may be leaou : «•. conjectured; t'hien % heaven 60 CHINESE MAXIMS, ko pj* may be too )fi* measured, ty ]fc earth ko pj* may be leang : Wt m surveyed ; sin wei $& only yew 7^ ^ IS man's tVv heart not can p« 75 ko p$ fang. fijfc put bounds to, Hwa |fj Drawing k°° IrB tne **S er » hwa jj? draw py |^ skin nan ffiJE (difficult) not possible hwa ^j|p to draw kiS ; *h% bones; know chy #p jin J\^ a man, chy f[JJ know CHINESE MAXIMS. 6i mien m his face, p6 T> not chy *P know sin: V 0*. his heart : tuy m opposite mien m his face, y u m with (hing yu: speak : (but) sin & his heart kg H is separated tsien =f: by a thousand shan, Ot mountains. LXII. Forming resentments with mankind may be called "planting misery : " putting aside virtuous deeds, instead of prac- tising them, may be called "robbing one's self. " RiS 3* >T»P Tying, knotting yuen j^L resentments yu M with .j»n> A mankind, wei if} call 62 CHINESE MAXIMS. chy ;£ it chung ^jg planting ho : jlj^f misfortune : shay ^ putting down, laying aside shen 2S virtue P» 5? > and not wei jisl practicing wei =1! call chy tsze it self tse\ &E_ robbery. LXIIL Riches are what the good man considers lightly : death is what the mean man considers as of importance. Tsae jy* chay Riches kiun- tsze * } man of worth chy v* the so fit thing which king : fe? considers as light, trivial s CHINESE MAXIMS. 63 sze % death chay % i siaou /b is the mean j»n A man chy Z the so m thing which ehang. n. values. LXIV. When the man of a naturally good propensity has much wealth, it injures his acquisition of knowledge: when the worthless man has much wealth, it increases his faults. Hien K Worthy ji n A man to # much tsae n wealth, ts6 i then sun jh injures ky >-* his chy: % knowledge : siaou /i> mean • • A man 64 CHINESE MAXIMS. io tsae tsS ye ky kwo= £ much m wealth m then "frfr increases his iff! faults, * LXV. In enacting laws, rigour is indispensable : in executing them, mercy. * LiS A In erecting, enacting fa 5* laws p5 % not ts n may be P 5 ^ not yen ! ^ rigorous ! hing *? in executing fa 7* the laws, ptt * ^-^lOt * Whatever may be the truth or falsehood of this Maxim, it certainly appears to be the principle on which our own Criminal Code is both formed and administered^ CHINESE MAXIMS 65 tg m may be p5 T> not shoo. & mere if u LXVI. Do not consider any vice as trivial, and therefore practice it: do not consider any virtue as unimportant, and therefore neglect it. Wo ^7 y n g 5 32. siaou /h urh m wei M chy : Z. wb ft y YX shen siaou >h urh ill] po * wei. & /<»!}♦ } 1 I Do not consider a vice trivial and (therefore) practice it : do not consider a virtue trivial and (therefore) not practice it K 66 CHINESE MAXIMS. LXVII. If men's desires and wishes be laudable, Heaven will cer- tainly further them. Jin A Men yew * having shen F=l virtuous yuen, IS wishes, T'hien % Heaven piS $t> must tsung tt accord with chy. z. them. LXVIII. Following virtue is like ascending a steep ; following vice, like rushing down a precipice. Tsung 4fc Following shen 3S virtue ju jffl is as teng : 5g- ascending a steep ? tsung 4n? following CHINESE MAXIMS. 6? go vice J u #P as peng. M. rushing down a precipice. LXIX. All events are separately fated before they happen. Floating on the stream of life, it is in vain that we torment our- selves. Nothing proceeds from the machinations of men ; but the whole of our lives is planned by destiny. Wan ^£? All (ten thousand) sze £& affairs (are) fun /?k separately y ^ already tin g* /E. fixed; fow seng tt floatin /xT in life kung g? vainly, emptily tsze 1=1 ourselves mang. trl we trouble. Wan j|| All sze Jp affairs PS ^\ not 68 CHINESE MAXIMS, yew & from Jin A men's ky kiaou ; ft ^ schemes ; ye — the whole seng & of life too U * all shy % is ming # by destiny gan pae. ft ft. >arranged. LXX. A vicious wife, and an untoward son, no laws can govern, Man Sf Unruly, vicious tsy §1 wife, yaou #r untoward, obstinate tsze, T son, woo 4nn Jilb no fa & laws ko ^ , can chy. fo govern. CHINESE MAXIMS, . 69 LXXI. With the years of his parents, a man must by all means be well acquainted: — first, as a cause of joy; and again as a source of sorrow. (Joy, that they have lived so long: sorrow, that they are so old.) Foo % Father and moo # mother chy Z 's nien 4£ years po T> not ko ^r may po * not chy ft know yay? ft. > y e — • one tsg m consequence y n to hy ; #. rejoice ; y e — • one tse m consequence y n to kiu. flL fear ; grieve 70 CHINESE MAXIMS. LXXII. Those who have discharged their duties as children, will in their turn have dutiful children of their own : the obstinate and untoward will again produce offspring of the same character : to convince you, only observe the rain from the thatched roof, where drop follows drop without the least variation. Hiaou shun hwan seng hiaou shun tsze ; woo niS hwan seng woo ni£ urh: P* } The dutiful and obedient still produce dutiful and obedient children: obstinate and untoward } still produce obstinate and untoward children : not CHINESE MAXIMS. 71 sin « believing, tan 1a only kan ^ observe yen eaves tow 11 top shwuy 7K water, (where) tien tien It mi m - >drop (follows) tig ti6 I drop P« * without cha n error or y. & change. LXXIII. He, who tells me of my faults, is my teacher : he who tells me of my virtues, does me harm. Speaks of my vices he who, is my Taou 5E woo m go .35 chay * shy J^ woo P 72 CHINESE MAXIMS. sze : fid. teacher : taou m speaks of woo my haou virtues chay M he who, shy /k is woo my t§e\ m. injurer, r< LXXIV. Let your words be few, and your companions select ; — thus you will avoid remorse and repentance ; thus you will avoid sorrow and shame. Kwa yen, tse kiaou ; ko y woo hoey Jin ; PI Few words, selecting intercourse ; may by these be without remorse and repentance CHINESE MAXIMS. 73 ko y woo yew J*- } may by these be without sorrow and shame. LXXV. If a man's wishes be few, his health will be flourishing: if he has many anxious thoughts, his constitution will decay. Desires Y5 kwa tsing shin shwang sze to hiuS ky shwae. m 1$ m 4 Ml* jfil, few } v, the health (will be) flourishing : anxious thoughts many the blood and spirits perishing, decaying. 74 CHINESE MAXIMS LXXVI. Be temperate in drinking, and your mind will be calm : restrain your impetuosity, and your fortunes will remain uninjured. Shaou 9 Moderately yin ft drink, p5 ^ not luan £ confuse, perturb sing : a the mind : si£ m restrain ky 35, anger mien % and prevent shang n injuring tsae. Jft. your fortune. LXXVII. Honors come by diligence: riches spring from economy. Kwei tsze kin chung te: n Honor, advancement, from diligence the midst of obtained : \ V M\ h CHINESE MAXIMS. 10 foo g. riches tsung >fn£ from kien furh economy % within >^s iy ^ ™* hin ^p lae. xFC 1 come. $> LXXVIII. The mild and gentle must ultimately profit themselves the violent and fierce must bring down misfortune. Wun /ml Gentle, mild, and jow 7K bland chung & ultimately ye £ profit ky; EL- themselves ; kiang $ ' violent and paou H fierce pie * must chaou fe induce, invite tsae. <« **►. misfortune. 76 CHINESE MAXIMS LXXIX. J Do not precipitate yourself into legal quarrels; but let concord and good understanding prevail among neigh- boms. Kwan *|f Mandarin sung fft disputes do not precipitately enter into : the mo tow \ jo. X* J hiang ^|5 -i ^^ J. village, neighbourhood ♦inrr CED9 an yaou 3?* should have ho Jp concord, and hia£. §fir good-understanding. CHINESE MAXIMS. 77 LXXX Do not ascend the hills to ensnare the birds in nets; do not descend to the water-side, to poison the fish ; do not slay the labouring ox ; do not treat letters with irreverence, by casting away written papers. * W5 fa] Do not teng 3£ ascend shan Ui the hills urh m and wang B net kin # >birds: niaou : A»>7, J w5 !>7) do not lin m go down to shuy, ?k the water, urh ffn and to poison y u 4& the fish and * The Chinese think it fair to shoot birds, but not to net them; many, and indeed the greater number, will noi eat beef; and they are very careful not to tread on written paper. 78 CHINESE MAXIMS. hia .- m. shrimps : WO pj do not tsae tf? kill keng § the ploughing new : *. OX: wo % do not ky ^ cast away tszc * lettered chy. ft papers. qs LXXXI. If you wish to know what most engages a man's thoughts, you have only to listen to his conversation ; (or, a man's conversation is the mirror of his thoughts). Yaou j|S Wishing chy 4p to know sin *v iLi* heart and fa jjl? bosoms sze ; Ip. (chief) concern ; tan iS. on b ting ||g n listen to ko^v |H mouth CHINESE MAXIMS. 79 chung l+t midst yen. words LXXXII. Do not rely upon your wealth, to oppress the poor ; do not trust to your power and station, to vex the orphan and widow. \V5 tij Do not shy ^ trust to haou BH' >your wealth, urh jfjj and foo, g ky J0V oppress, (deceive) kben ^EJ } the poor and destitute ; kiung: $p u w5 777 do not 7 jpf rel| y on kiuen *5g your authority and kwei "w high station, urh rfti and ling J^F insult, vex, koo ?ljC the orphan and kwa. j|^. widow. 80 CHINESE MAXIMS LXXXIII. Let no man for a private enmity, cause disagreement be- tween father and son : let no one for trifling gain, breed dissension among brothers. W5 m Do not yin m because of sze $> a private chow enmity shy $t cause Jin A people foo X father and tsze * son p& ho : ^discordant : w6 to do not yin m for siaou /]> a small iy m profit shy ft cause j» n A men, hiung a* elder brothers and ty % younger, CHINESE MAXIMS. 81 P* ^ not mo. Fw? to harmonize LXXXIV. Draw near to the virtuous, that their virtue may be imparted to you : flee away from the vicious, that misfortune may be kept far from you. Shen ^P Virtuous • • Jin A people tsS m then tsin ffi 1 kin S >approach near chy; z. them ; tsoo ®i assist hing ilk ha* ft ^virtuous deeds y u Ik to shin Vyour person i sin : AJ>. g» 70? vicious j»n, A people, tsS M then M 82 CHINESE MAXIMS. yuen ^ } flee far from pi£ chy : j7 them : Ji keep off too tsae yang y« mei tsie\ i« I misfortune and misery * J - ® } from your view. LXXXV. Cut away the brambles which obstruct the path ; remove the bricks and stones which lie in the way; repair the roads which are injured by the lapse of years; build the bridges which may be crossed by multitudes. Tsien pj Cut away gae fl|j| obstructing taou iaf road chy 21 the king M ~\ TV* ^brambles; tsin; jlS N J choo » remove CHINESE MAXIMS. 83 tang too chy wa shS ; sew soo ps nien ky kiu chy 100 ; tsaou tsien wan • lae wang % ft. ft ft. A ft occupying, lying in the road the tiles arid stones ; repair by scleral hundred years Iworn, rough, the roads , make, build, "J a thousand time* ten thousand men coming and going /> is used here in the sense of yfr a road Vide Dictionary called -J- !§£ Tsze-hoey, 84 CHINESE MAXIMS. chy "*/ the kiaou. i^ bridges. LXXXVI. Propagate good instruction, to correct men's vices: part with your wealth, to effect men's happiness. Chuy H (Stooping down) promulge heun il good instruction 1 & to kg $ correct Jin A men's fei : #. vices: kiuen m part with tsze 3s? your wealth 7 n to ching fli perfect • • Jin A men's mei. * it. good, happiness. CHINESE MAXIMS. 85 LXXXVII. In our actions we should accord with the will of Heaven in our words we should consult the feelings of men. Ts5 ife Acting, doing, sze m£ an affair, business, siu M must siun ffi obey t'hien X I Heaven's will. ch ii fi uttering yen s words yaou n must shun )i accord with J in A men's sin. y hearts. LXXXVIII. If a man be not enlightened within, what lamp shall he light? If his intentions are not upright, what prayers shall he repeat ? Sin ffjji Heart P* ^ not 86 CHINESE MAXIMS. ming lae m ^enlightened tien m light shin * what teng ? m. lamp ? y pi intention p» * not kung ping f I just, upright, sung Pro chaunt, recite shin & what king ? $. sacred book ? LXXXIX. Throughout life, beware of performing acts of animosity ; in the whole empire, let there not exist a revengeful minded man. It is very well for you to injure others: but what think you of others returning those injuries on yourself. The tender blade is nipped by the frost; the frost is dissipated by the sun : and worthless, men will always suffer rubs from others as bad as themselves. Ping 3i Throughout (even, plain,) seng op life CHINESE MAXIMS. 8? 4)5 ts5 tsow mei sze ; t'hieii In a y» n g woo tsi£ chy jin. Urh hae pi£ jin yew tsze ko : pi£ ji* 1 hae T £ A. do not perform wrinkling, contracting brow acts; }™ the empire, world, should not exist gnashing teeth men. You 1 revengeful injuring M -; other A people, m so i indeed *T. it may (answer) si other A people injuring 88 CHINESE MAXIMS. urh ki» J" ho? Nun tsaou P a shwang ; shwang pa J«: • • tsze yew g 5 Jin mo. fa. ft W B. A you, truly I how (will this answer ?) The tender blade of grass fears the frost ; the frost fears the sun : bad men truly (have) experience bad men's rubs. CHINESE MAXIMS, 89 xc. Man perishes in the pursuit of wealth, as the hird meets with destruction in search of its food. Jin J\^ Man on account of wealth dies: the bird on account of its food perishes. wei % tsae Ws sze : %. niaou ififj wei /»»»J she 4*> 1^ wang. • i ^ XCI. Knowing what is right, without practising it, denotes a want of proper resolution. Kien & y po wei, woo yiing yay. N yt III. Seeing righteousness, without, or not practising, a want of courage, manhood 90 CHINESE MAXIMS. XCII. There are plenty of men in the world, but very few heroes. Mang ^£ mang sze hae Jin woo soo, na ko nan urh shy chang foo ! A 4fl£ m $t & *. } Unlimitedly four seas (four quarters) men without number (but) what male, or man is a hero ! XCIII. Poverty and ruin must in the end be proportioned to a man's wickedness and craft ; for these are qualities which HeareR will uot suffer to prevail. Were riches CHINESE MAXIMS \n and honors the proper result of crafty villainy, the better part of the world must fatten on the winds. YuS kien yu£ kiaou, yu* pin kiung ; kien kiaou yuen lae Thien pd yung. Foo kwei U taung kien kiaou 1 & * it iff ft More wicked more crafty, the more J poo r and destitute; wickedness and craft . from the beginning Heaven will not bea? with. Riches and honors if from villainy and craft 92 CHINESE MAXIMS. t£; #. obtained ; shy '# world, present generation kien ■■.w within gae * simple Han M people of China hit* W. must inhale sy jgj the western fung. E. wind. xciv. The duration of wealth ill-gotten, is as that of snow on which hot water is poured : the possession of lands, im- properly obtained, endures as long as the sands, heaped up by the waves. If you make craft and deceit the rule of your life, you will be like the flower, which blows in the morning, and in the evening drops. Woo y tsien tsae tang po sine' ; ft Without right, justice, > WCi i wealth (is like) hot water being poured on snow ; CHINESE MAXIMS, 93 t'hang /'£- fe \ji>* lac * tien ffl *y it shuy ?k tuy m sha : 3*. jo ts tseang >M kiaou & kiue fi wei H seng 4 ky, It- hia fr sze tl chaou 19 kae IB moo § 15 hwa* ft, } obtained by wicked con- nivance fields and lands (are like) by water heaped up the sands : if you take craft and deceit to be your life's plan, exactly resemble morning opening. evening dropping flower. 94 CHINESE MAXIMS. XCV. The best cure for drunkenness is, whilst sober, to observe a drunken man. J<5 yaou toan tsew fa, sing yen kan tsuy jin. * A. If you want [radicating a cutting away from, e- wine rule, plan, with sober eyes behold a drunken man. XCVI. (Three subjects of consideration for the wise man ) If he does not learn in his youth, he will be good for nothing when grown up: if he does not give instruction in his old age, his posterity will Have nothing by which to remember him : if he is possessed of wealth, and does not CHINESE MAXIMS. 95 make good use of it, should he become poor, no ont will relieve him. Shaou # Young urh m and p5 T> not hio\ %, learn, chang n grown up woo in not neng yay. ® &. /capable ; laou £ old urh m and pS * not kiaou. it. instruct, sze ft dead woo 4St not sze s "| thought of, remem yay: Hfe- J bered : yew w having, possessing, urh as and po Tv not sin m usiiij; 95 CHINESE MAXIMS, kiung, m woo y« in y a y- m. XCVIIs poor, not given to, (relieved) The opening flower blooms alike in all places: the moon sheds an equal radiance on every mountain and every river. Evil exists only in the heart of man ; all other things tend to shew the benevolence of Heaven towards the human race. Hwa kae P» tsS foo kia ty: yu£ chaou shan ho ?£ * A. MS fa } Flower opens, blows, without chusing rich person's ground the moon irradiates mountains and river taou yew Jin b t'hien CHINESE MAXIMS. 9? SI 1 * J>everv place (equally) ming: \^ ^ bright, shy 4pr world kien ftS within dig J3 only A JU41* jin, /^. are men's sin jjj* hearts ffo ; 55 evil ; fan ffl all sze ,*f> (other) things siu /£\ must hwan jta resolve themselves into 7\^ Heaven's vang ;^p parental care of man. o 98 CHINESE MAXIMS. ) XCVIII. Of things defective, there is nothing more so than ill- obtained wealth ; of the destitute and orphaned, there are none more so than the self-sufficient man. Toan n Insufficient, defective, mo M not- toan £i more defective yu M than kow > v—t » ill-obtained wealth ; 18; #. J koo U orphaned, mo M not koo m more orphaned }' u n than (a man) tsze chy. w. - I himself relying upon. XCIX. Confucius said, "A man, without thought for the future must soon have present sorrow." Tsze -4-» N Confucius yue, g said, CHINESE MAXIMS. 9 ( J Jin A a man woo 4te inn without yuen 1 distant liu, te* care , pie ijk must yew t have kin S near yew. S. sorrow. c. When you put on your clothes, remember the labour of the weaver: when you eat your daily bread, think of the hardships of the husbandman. Shin % Body J>> Jft put on, wear ye: — one low, &t garment, chang, t always sze M think of die M weaving niu ■k woman chy Z \s laou : *S labour, trouble s ]0O CHINESE MAXIMS. j« B daily sh£ ® eating san 111 the three tsan, # meals, mei ^ each, always, nien AJfl consider nung- foo * > husbandman chy z 's koo. £. bitterness, hardships CI: Would you understand the character of the Prince, examine his ministers: would you know the disposition of any man, look at his companions; would you know that of father, look at his son. Y5 % "Wishing chy £P to know ky % the kiun. M prince, sien % first shy m look at CHINESE MAXIMS. 10) ky his> chin ; E. ministers ; ys & wishing; she m to understand ky * the jin, A man, sien % first shy H look at ky it his yew : *. friends : y5 $ wishing chy *n to know ky £ a foo $c father, sien * first shy R observe ky ft his tsze. ^ son. J 02 CHINESE MAXIMS. CII. A man is ignorant of his own failings, as the ox is uncon- scious of his great strength. Jin A A man po * not chy & knows ky £ his own kwo • & faults; (as) new + the ox P a chy £P Vis not aware of li£ * his strength ta. *. so great. cm. A man, by the cultivation of virtue, consults his own in- terest: his stores of wisdom and reflection are every day filling up. Sew M& (Adorning) cultivating U ^ virtue, tsze f3 himself CHINESE MAXIMS. 103 y£: fL proliK chy m wisdom and Jin reflection j8 daily in wan. i$- tilling up CIV, Confucius says, "The capacity, for knowledge, of the in- ferior man is small, and easily filled up : the intelligence of the superior man is deep, and not easily satisfied. " Tsze -5- Confucius yu£, n said, siaou ;h mean (inferior) J' 11 A man's chy m knowledge (capacity lor) twan fctt short, small. j* * easily ying : -&1 jjh. filled up kiuu- tsze n 1 J superior person's kien % (sight) intelligence r'un : & deep 101 CHINESE MAXIMS. nan Wff difficult ye\ ^ to overflow. cv. Though the screen be torn, its frame, is still preserved : though the good man be plunged in want, hi» virtue still remains to him. Ping fung V Screen suy * though po, & broken, torn, kg # ft > frame, or stand, yew m still tsun; % preserved ; kiun- tsze 9 ^virtuous man suy m though pin ik poor, iy A his sense of propriety, y ft and rectitude CHINESE MAXIMS. 105 chang *a* always tsae. /f£ present; remaining. CVI. Without the wisdom of the learned, the clown could not be governed : without the labour of the clown, the learned could not be fed, Woo 4QE Without kiun- ^ ^ ^sage, wise man, tsze mo kiun- tsze, f J mo J§L not chy vQ govern yay uncultivated jin .- h man: woo 4hT without yay If ft A, *. } the uncultivated man, not yang /0- nourish, support, } the sage 106 CHINESE MAXIMS CVII. The cure of ignorance, is study, — as meat is that of hunger. Y n By she 1 * eating yu ft cure ky,' in hunger, y H by hid m learning, study yu M cure yu- & ignorance. CVIII. The poverty of others is not to he ridiculed, for the de- crees of destiny are in the end equal : nor are the in- firmities of age a fit subject for laughter, since they must at last be the portion of us all. When the day that is passing over us is gone, our lives are proportionably contracted ; — what reason, then, have the fish to be merry, when the water in which they swim is ebbing away. Mo ]§[ Do not siaou ^ laugh at pother people's Jua ^ > CHINESE MAXIMS, 107 pin, lun- hwuy sze kung taou: mo siaou t'ha laou, chung siu hwan taou wo. Shy y kwo, ming y* M 1. A /T; flj p * } poverty, wheel's revolution affairs just, equal do not } metemp- sychosis laugh at other men's age, in the end it must revert to me, us. This day (already) once gone by, life also 108 CHINESE MAXIMS. suy PI consequently kien : $. lessened : J" #P if shaou 9 decreasing shwuy * water yu ft to the fish yu n in sze n i this ho to what 13? % to rejoice at ? CIX. An immoderate use of dainties generally ends in disease; and pleasure, when past, is converted into pain. It is better to avert the malady by care, than to have to apply the physic, after it has appeared. Shwang ^ Pleasant kow P to the mouth w5 #J things to # many chung » in the end ts5 *r create tsig ; m. disease ; CHINESE MAXIMS. 109 kwae Vk glad 1 heart V pleasures sin & sze things J kwo m gone by pig $L must wei m) cause yang ; m unhappiness ; yu m * ^ allow that ky the ping ^ disease how & after neng can kew * seek y«* H medicine, p« 3> not ju i!D as ping $i the disease tsien H'J before neng Ate can tsze n one's self fang, m. take care of. 110 CHINESE MAXIMS, ex Though the white gem be cast into the dirt, it's purity cannot be (lastingly) sullied : though the good man live in a vile place, his heart cannot be depraved, As the fir and the cypress withstand the rigours of the winter, so resplendent wisdom is safe in situations of difficulty and danger. P£ 6 White y5 ^ gem y H removed yu ft into woo ft impure n y> % mud, P 5 ^ not neng Oil m can chen shS ft m >sully J ky jaL it's s£ : £. colour : kiun tsze 12- v Vsage, good man, chu m placed CHINESE MAXIMS. Ill yu ^ in chii ^Sl v ^ e > unclean, ty, THl place, situation, P» ^ not can jen ML taint 01 neng fifr y |£j|. heart. Iwan jgi| disorder ky _tt his sin. Sung i£t Fir and pfc jjipj cypress ko ?J n nae iTTf;!" bear, withstand ko pij* n V il- } can siu£ p^! snow and shwang , '^u f frost : ming f})EJ bright cn y ^ wisdom } can she $Jf walk through kien mjJJ difficulties and weL Jrt% dangers. 112 CHINESE MAXIMS. CXI. If you do not intreat their assistance, all men will appear good-natured : if you do not want to drink, it makes little difference whether the wine he dear or cheap : it is easier to seize the tiger in tjje hills, than to obtain the good offices of men. Woo kew taou chu o • Jin tsing haou : po yin tsung t'ha tsew kea kaou . M Not >»»» # seeking, asking, m vevery place A men's 'i natures ft. good : r> not tfc drinking, m let, permit % other's m wine m price P5J. to be high : A entering CHINESE MAXIMS. 113 shan ill hills kin Jit to seize boo ft the tiger y: H- is easy : kae m opening kow D mouth and kaou * "1 obtaining the support of • A j men nan. £ is difficult * CXII. It is not easy to stop the fire, when the water is at a distance : friends at hand, are better than relations afar off. Yuen Distant shwuy * water, nan Sf£ difficult kew k (to rescue) to stop kin £ near ho : K fire : * i. e. To seize the tiger is easy, compared with the diffi- culty of obtaining the assistance of mankind in our troubles, This is one of the methods of forming the comparisons of Adjectives in Chinese. Q 114 CHINESE MAXIMS. yuen It distant tsin 7m* relations P 5 Tn not ju fa (so good) as kin & near lin. an neighbours, friends CXIII. Though the sun and moon be bright, their rays cannot reach under the inverted bowl : though the sword of justice be swift, is cannot slay the innocent man; nor can sidelong mischance penetrate the doors of the careful. Jg Sun and yu& n moon suy m though ming m bright, P» * : not chaou m illuminate fs BOS 5 up turned pwan JJBL bowl chy hia : z \ beneath: CHINESE MAXIMS. 115 taou kien 7) M \ sword (of justice) suy m though kwae, $ swift, pa * will not chan $r behead woo without tsuy W crime chy z the jin: A man: fei tsae *• & \ unlooked for misfortune hung tt sidelong ho i$ mischance pa ^ will not jo A enter shin 'lm careful kia * family, person chy Z 's mun. n doors. * Also written j$ <£ " Flying misfortune," .116 CHINESE MAXIMS. CXIV. If a man wish to attain to the excellence of superior beings, let him first cultivate the virtues of humanity ; for if not perfect in human virtue, how shall he reach immor- tal perfection ? Y5 sew sien taou, sien sew taou : taou p5 sew, sien taou yuen ft ft % A A **» M K Wishing to cultivate immortal excellence, first cultivate human virtue : human virtue un- cultivated, immortal excellence will be distant CHINESE MAXIMS. 117 CXV. Man is born without knowledge, and when he has obtained it, very soon becomes old ; — when his experience is ripe, death suddenly seizes him. Jin A Man seng, & being born, chy % knowledge wei * is not seng, &. born (with him), chy £ knowledge, experience. seng, £ being born, (or obtained) • • A man y J§ (easily) soon laou : %. becomes old : sin V heart's chy £ experience tsi« ® I wholly, completely seng, ± born, obtained, p» ki5 % not -"j I suddenly aware 1 20 CHINESE MAXIMS. che 1 J^ only yew yfe" are san — ■> three sze ; Jp|. things ; y u6 p| (to say), viz. VJU teing, jf^j purLty, integrity, yuS Pj viz. shin, wm circumspection, viz. y u6 kin ; Wl» diligence ; chy 4p knows tsze |j£ these san — » three chay, 5g* he who, tse §|J then chy ^p u chy jfy he may hold, preserve, shin } knows that by which Jpj' himself, his body r- % CHINESE MAXIMS. 121 CXVIII. A man's prosperous, or declining condition, may be gathered from the proportion of his waking to his sleeping hours. Kwan ffl Observing chaou Oh morning and siS Xjf evening chy ^ > s tsaou gan ko 5bL early and la* 3, pT may y }^ thereby shS En& know '3r* } a man 's J" 1 kia chy £ hing pi prosperity or tv- /^ decline. R 122 CHINESE MAXIMS. CXIX. Unsullied poverty is always happy ; while impure wealth brings with it many sorrows. Tsing TCj Pure, clear pin ^r poverty chang , 5J always 18: |&§ happy: cho" W[ impure foo |g wealth to ^» many yew. /J||» sorrows. cxx. The goodness of a house does not consist in its lofty halls, but in its excluding the weather : the fitness of clothes does not consist in their costliness, but in their make and warmth ; the use of food does not consist in its rarity, but in its satisfying the appetite : the excellence of a wife consists, not in her beauty, but in her virtue. Fang JH ~\ VHouse } P* ^ not CHINESE MAXIMS, 123 isac yt£ consists in kaou £V lofty t'hang: *§»*. hall«i picn ft in not low ^Bi leaking WW then haou : -fff- good : r > clothe"* BR J not P& -^ tsae /fe consist in ling %'g flowering and *° ; i$k» net- work ; ho 4;p fitting and nuon P& warm,' pien fiS then haou : #£ g good : yin $(* drinking and sh6 /£^ eating p5 A^ not tsae TjT consist in chin J^ sew. } costly, rare articles 134 CHINESE MAXIMS, yg — — once paou ^Jljl satisfied, filled pien hien 4* Ins* then haou : fi:£ good : tsiu Sj taking, marrying tsy •§!£? a wife Po ^ not tsae /fr consists in yen } } beauty : virtuous, te* pien ifEjJ then haou. TO^ good. CHINESE MAXIMS. 125 CXXI. In disposing of his daughter in marriage, let a man chuse for her a husband, superior to herself (in rank and for- tune) : she will then serve her husband with respect and awe : in chusing his own wife, let a man take care that she be his inferior (in those respects) : she will then serve her new relations as a woman should. * Kia m Disposing of in marriage niu ■k a daughter, pie siu it must be to shing m superior to woo 3Bl my kia m family, chay : #. him who is: (being) shing ft superior to woo 3FL f3 my kia * family, * In China, when a woman is married, she i^ obliged to regard the father and mother of her husband, exactly in the light, in which she before regarded her own 126 CHINESE MAXIMS. tsg glj then niu -fr wife chy J^ 's szc IM. serving jin Ji her husband, pi£ iUj must, or will be woo kin, |pj respectful, pi£ j$2> will be kiae ; jrk careful : tsiu §5 marrying foo fitt? a wife, pie siu P* ^ pa p« Pj; ju #p } it must be inferior to my kia S? family, chay : pgr, her who is } inferior to woo 351 my kia, §|C family, CHINESE MAXIMS. 127 ts£ g|J then foo i^7 wife chy sze ^L serving ^ ew .H father-in-law, and koo -rrh mother-in-law pig j]& will be ch£ ijj- according to foo Wfil a wife's, woman's taou. ^mf rule, way. CXXII. He who receives a benefit, and is not ungrateful, — as a son, will be dutiful,— as a minister, will be faithful. Show £ Receives J in A men's gun a favors, kindnesses, urh mi and P 5 % not j»n 71 can bear foo %) to abuse them, or be un gratefu 1 , 128 CHINESE MAXIMS. chay; m. he who ; wei tszc M) ? ias a son piS * must he hiaou % dutiful, wei chin }as a minister pig ,p must be chung. faithful. CXXIII. The fame of men's good actions seldom goes beyond their own doors ; but their evil deeds are carried to a thous- and miles distance. * Haou n Good sze M- deeds P» T- do not chii m go out of mun : R. the door : go ss. evil * " The evil which men N do, lives after them ; " The good is oft interred with their bones.'-' SHAKESPEARE. CHINESE MAXIMS. sze 3$. deeds chuen fifl are transmitted tsien ^ a thousand ly. IB i* 129 CXXIV. Tae-kung says, " In the practice of hospitality, no difference should be made between relations and others ; all who come must be well received. Tae- kung * & >Tae-kung yue, 0. says, k6 % among your guests, woo no tsin M near, related, 01 soo ; ft. distant, loose ; lae $ come chay # those who, tang ought (all) show. % to be received, s 130 CHINESE MAXIMS. CXXV. The sincerity of him, who assents to every thing, must be small : and he, who praises you inordinately to your face, must be altogether false. King no chay sin pie kwa ; mien chay kiae pie fei. E IS ^ Lightly assents he who, his sincerity must be few, small ; to the face praise, inordinately he who, altogether must be false. CXXVL Jf sincerity be wanting between the prince and his minister, the nation will be in disorder -, if between father and son, the family will be discordant ; if between brothers, their CHINESE MAXIMS. 131 affections will be loosened ; if between friends, their intercourse will be distant. Kiun W Prince and chin & minister po Z not sin m sincere, kwo m nation po ^ not gan : & quiet, well ordered : foo S father and tsze — i * son p5 z not sin <$ sincere, kia % family p<5 z not mo : m. harmonizing ; hiung % "\ elder and younger ty % J brothers po % not sin $B sincere, tsing po * feeling, affections, not 132 CHINESE MAXIMS. tsin : ^8« related, closi peng yew % - > friends pa * not sin fg sincere, kiaou ye £ Jv J intercourse soo. Bfc. loose, distant CXXVII. Petty distinctions are injurious to rectitude; quibbling words violate right reason. Siaou pien hae f- siaou yen po taou» !§• Little distinctions injure rectitude : little, frivolous, words violate right reason. CHINESE MAXIMS. 133 CXXVIII. Though powerful medicines be nauseous to the taste, they are good for the disease ; though candid advice be un- pleasant to the ear, it is profitable for the conduct. Leang H. Good, fine yd M medicines, koo £ though bitter kow P to the mouth, ly M profitable, good, yu n for ping : %%- the disease : chung candid yen 5 speech, nie n though adverse urh n- to the ear, iy m is profitable y« n for hing. ft. the conduct. 134 CHINESE MAXIMS. CXXIX. To shew campassion towards the people, by remitting the severity of the taxes, is the virtue of the prince ; and to offer up their possessions, sinking their private views in regard for the public, is the duty of the people. Hwan ching po lien kia hoey yuen yuen kiun chy te yay; y hia fung shang #p % 2. tfe. T } To remit exaction of taxes, and thinly, lightly collect adding, bestowing compassion on the people the prince 's virtue » with what is below to offer up above, CHINESE MAXIMS 235 sicn ft advancing kung, %> public, how % keeping back szc % private, (views) is min 8 the people cli- z *s che duty, office yay. c * exxx. Though the life of man be short of a hundred years, he gives himself as much pain and anxiety, as if he were to live a thousand. Jin A Man's seng &. life, po ^ not mwan ii a full pe* W hundred, chang t yet always hwae IS cherishes, broods over, tsien =f a thousand suy M years yew. IS. griefs, aniieties 136 CHINESE MAXIMS. CXXXI. The advantages of wise institutions, can be sought for only in an inflexible observance of them. Leang gl Excellent ft jj; ,aw , s > chy £ yew /^ -% iy ffl J yu ^ to min jp& the people, tsae fung hing- their profitableness £ in # } zealous observance of chy ^ them (we) pie )^ must kew ^ seek k y St their she. j|f reality. CHINESE MAXIM-- 13? CXXXII. If a man docs not receive guests at home, he will meet with very few hosts ahroad. Tsae £ At kia * home, p8 ^ not hwuy 13 1 yin m > meet and receiv pin kS, % j guests, chu loo ft V going ahroad, fang 1j then chy & know shaou >» few, a want of, choo jin. A. I hosts, entertaine e T \38 CHINESE MAXIMS. CXXXIII. Where views and dispositions agree, the most distant will unite in friendship : where they disagree, relations them- selves will soon be at enmity. y i|| Dispositions, intentions, ho fe fitting, agreeing, tsg Hit then »*►> Woo J^L "~| Woo and Yue, (two dis- Yue" mfe J tant nations) seang xB mutually tsin; ffl be intimate, related ^ y ^t dispositions ti*»t P s ^f\ h« £ not agreeing tsg J||] then ko *^* bones and kindred J ow J^J w „..„,„, } flesh wei ®j become chow % ^ enemies. CHINESE MAXIMS, 139 CXXXIV. Without a clear mirror a woman cannot know the state of her own face: without a true friend, a man cannot discern the errors of his own actions. Niu * Woman woo without ming ® clear, bright, king m mirror, po + not chy & know mien m her face shang Jl upon tsing jfcfe beauties and tsoo : >pH.» deformities : sze ± scholar woo Iff without leang & good yew % friend, p» * not chy £n know (whether) hing poo ft jsteps, actions* 140 CHINESE MAXIMS kwei injurious, and transgress- ing. cxxxv. A man should chuse a friend who is better than himself: if only like himself, he had hetter have none. — There are plenty of acquaintances in the world,' but very few real friends. Kig pung siu shing ky. sze wo po ju woo : S2ang shS mwan t'hien hia : m s a. #p is. pW i Knitting friendships, must (with one) better, surpassing self: the same as myself, } better, rather have none : mutually recognizing, knowing, fill } the world CHINESE MAXIMS. 141 chy ^j] knowing sin A\ heart neng jfj& can (find) ky |>fe a few j'm. A. ring "] I true friends, men CXXXVI. The evidence of others is not comparahle to personal ex- perience : nor is "I heard, " so good as, "I saw." Kow P Mouth shwo m speaking, po in > not equal to shin # body, person, [ing fung : XL* meeting with, cxpcricnc urh % ear wun H hearing po yf n I not comparable to mii u eye kien. a. seeing. 142 CHINESE MAXIMS. CXXXVIL "We should make it the business of our lives to control our temper ; and whenever we find it becoming unruly, that instant bring it into order. Ping yaou tiaou ho tsze tig sing tsze : fan sing tsze paou tsaou ky lae, IP G, & * HI Uniformly ^ through- day s- must . regulate and harmonize J out life 1 \ pone's own I J } disposition, temper s always, whenever it happens } A } the temper violent and disturbed becomes, CHINESE MAXIMS. 143 suy tsie gan sing. m sthen, forthwith } quiet them. CXXXVIII. The three greatest misfortunes in life, are, — in youth, to bury one's father ; — at the middle age, to lose one's wife, — and, being old, to have no son. San P 5 hing; shaou nien sang foo ; chung men sze tsy; laou lac It Three un- happiness ; Vin youth % to mourn for father ; middle years death of wife ; /havinjr become old, J 144 CHINESE MAXIMS. woo 4flfc to be without tsze. ^j* a son ° CXXXIX. In her accomplishments, it is not requisite for a woman to display talents of a famous, or uncommon description : in her face, it is not requisite that she should be very handsome : her conversation need not be very pointed or eloquent: her work nee4 not be very exquisite or surpassing. Foo mn A woman's, wife's ts ffe chay po W 1 |iUi * > virtues, accomplishments # j not must, or need be pig lijb tsae ~)C talents and m inff ;$-• name, reputation tsue £$& very Y ; iEEu uncommon ; foo Jw a wife's y" n s ^ chay P 8 4* } countenance not CHINESE MAXIMS. 145 pi£ $* need be yen sS m - ► colour, complexion nici ^ ^ iy = >very beautiful ; foo fti a wife's yen chay 1 h :; | speech, po * not pic #> need be iy f) sharp kow P mouthed, and pien # I disputatious , tsze ; !SJ« J foo ff a woman's kung chay X Work, po * not pie ^ need be chy kiaou *5 J artificial and exquisite kwo s surpassing jin. A. other people's. 146 CHINESE MAXIMS CXL. A virtuous woman is a source of honour to her husband; a vicious one causes him disgrace, Hien Hir Virtuous foo m wife ling * causes foo * her husband Kwei ; ja. to be honorable g5 3£ vicious foo ffi wife ling * causes foo £ her husband tsien. n. to be cheap, me CXLI. It being asked, "Supposing a widowed woman to be very poor and destitute, might she in such a case take a second husband." It was answered, This notion arises merely from the fear of cold and hunger : but to be starved to death is a very small matter compared with the loss of her respectability. Wun, [pH, Being asked, hwo m; suppose CHINESE MAXIMS. 147 yew koo shwang pin kiung, woo t5 chay, ko tsae kia fow ? Yu£, chg shy how shy pa ky han ngo sze koo G m m. It p A tfl: ?6 ft } } there was a widow, poor and destitute, without } one on whom to rely, might she again marry or not? Answered, only is because after life fearing hunger and cold, starved to death, therefore 148 CHINESE MAXIMS. yew /pf have sn y 7E tn i s > or thus, shwo ; Wt» sa y ; J en $;$ but ( bein g) 4M> ngo sze starved ^ to death sze ||§. is a matter kit* siaou she" very /]> trifling, ik losing tsig mi self-control sze jj€ an affair kiS £{fe very ta. -4r important. CXLII. "When offences proceed from inadvertency, let gentle re- monstrances be used to inculcate a better knowledge for the future: where they are wilful, make use of severer denunciations, to prevent a repetition. Chu FR Proceeding yu )yS from woo jiHL without CHINESE MAXIMS. 149 sin y (heart) intention chay, m ? hwan Wl gently yen ** speak y n in order to hiaou ^ instruct chy; Z. ; them: (the offenders) ching $ ; clone yu m from yew y having intention „ > wilfulness chay ; *. 5 wei 5 threatening yen n speak, y B in order to kiae M deter chy. Z. them. 150 CHINESE MAXIMS. CXLIII. Those who promote disputes, and instigate to legal discus- sions, (for their own profit) convert the pen into a sword as the means of a livelihood ; and regard quarrels, which affect the dearest interest of others, as mere child's play. Kiaou so sung taou •Teach and promote tsze p£j eft } dissensions chay ypr those who, VX of ~T\ the knife- pig i|F pencil wei / e£ make seng £]r yae; }■ livelihood ; shy jjjfcjj and regard y5 Jg£ prison sung gj£ strifes wei ^S as, to be, urh h? children's hy» M plays. CHINESE MAXIMS. 151 CXLIV. Those who cause divisions, in order to injure other people, are in fact preparing pit-falls for their own ruin. Tsaou hin y king jin: kew chy poo tsing y tsze frien. Making j§L divisions a in order to m overthrow A. men; * examine z it, m it is providing it wells, pits n for n one's self fe to fall into. CXLV. Though the Mow-tan be beautiful, it is supported by its green leaves. Mow lj±^ l .The Mow-tan tan W- } 152 CHINESE MAXIMS. suy W though ha ou if good, beautiful Id % green y e m leaves foo chy. Vsupport it. CXLVL A man's patrimony must suffer by trifling and idleness, as it must flourish by diligence. The chief rule to be ob- served, in one's plan of life, is to be strenuous in the be°-innino\ and to increase one's exertions to the last. Ni^ !?w Patrimonies mei # each, all hwang ffi diminished y u Hk by hy m trifling, idling, urh m and pie ijh> must tsinu * flourish, be perfect, y u Hk by kin : Wj. diligence : chv in plan of life. CHINESE MAXIMS. 153 Jl'~ kwei | r honorable, chief thing fun ^i/f" to be strenuous J" & in chy {|jb the beginning, urh ]|]j and yew ~7T still more ly l|j diligent y u ft in chung. x^ a the end CXLVIL Even the carriers of burthens may, by honesty and diligence, obtain a sufficiency. The proverb says, " Every blade of grass has its share of the dews of heaven :" and M though the birds of the forest have no garners, the wide world is all before them." Pei =fe On the back too TFJ carrying, kien Fp» on the shoulders tiaou. i([\ bearing, chS p^ only yaou J/P necessarj to be 154 CHINESE MAXIMS. laou she kin kin yay te y she 1 woo kwei. S3 y« shwo, y e ken tsaou yew ye ken tsaou tie loo shuy 4^ ft. pp. .< t .vc » ^- N > honest, and } diligent, and may obtain clothes and food without } deficiency. The popular proverb says, One root of grass has one root of grass ?K ) dew CHINESE MAXIMS. J 55 yang : 'W. to nourish it : yew % and again shwo P/U it is said, yay if forest tsio" % birds woo have no leang grain, (stored up) t'hien % but heaven and ty tt earth kwan. |M| are broad. ;>cu. CXLVIII. Wisdom, and virtue, and benevolence, and rectitude, without politeness are imperfect. Wisdom, virtue, benevolence, rectitude, without politeness im- perfect. Taou W tg m • • t y ts woo ly II p5 T> ching. Jft 156 CHINESE MAXIMS. CXLIX. He, who fears the laws, will not be likely to violate them. The dread of punishments is the best method of avoid- ing them. Kiu fe Fearing fa & the laws, tsze n indeed pS T> not fan M offend against fa : ft the laws : wei * dreading hing M punishments. tsze i indeed ko "5T may mien % prevent hing. flj. punishments. CHINESE MAXIMS. 157 CL. Do not think lightly of crimes, and fancy that they may be trifled with ; for to every crime there is a law adapt- ed, for its punishment. W8 % Do not y vx of tsuy n crimen king $s think lightly, (or as) ko wan : it. I fit to be trifled with: yew % if there exist* y« -* a tsuy m crime, tsi£ w then yew * there exists ye — a fa 8 law y n to siang rhing. ® m > punish it. 158 CHINESE MAXIMS. CLI. He, who wishes to know the road through the mountains, must ask those who have already trodden it; (i. e. we must look, for instruction, to the experienced.) Yaou ^ Wanting chy £p to know shan )U mountains hia T below loo, ft. road, siu m must wun m ask kwo s across lae * coming jin. A. men. CLII. Rich men look forward to the years that are to come : but the poor man has time to think of only what is imme- diately before him. Foo ^ii* Rich J" 1 sze s A men think, of CHINESE MAXIMS. 159 lae * coming nien : *. years : pin ^ poor J in A men szc think of yen m eyes tsien, fft- before CLIII. X It is better to believe that a man does possess good qualities than to assert that he does not. Better may believe he has, not may say, assert he woo, 4JQf , has no i- Ning ko W sin i$ ky & yew W ps T> ko I yen P ky ft 160 CHINESE MAXIMS, CLIV. The mischiefs of fire, or wat§r, or robbers, extend only to the body ; but those of pernicious doctrines, to Uje mind. Shwuy fa Water, ho i/^ nre, v- twan *in Z/r taou i/J US s\> \and robbers, hae ■=£• the mischiefs chy |p only ki£ T^ extend to shin ; Jt¥ % the body » j, } un-orthodoxv i 's chy £ hae, injuring, hae ^E injury kie JRy extends to jin J^ ^ men's ^v hearts. CHINESE MAXIMS. 1G1 CLV. The original tendency of man's heart is to do right ; and if a due caution be observed, it will not of it's self go wrong. Sin & Heart chy 's pun * original ty AS structure, body yew % was ching IE correct woo and not seay : & depraved : kow n if yew % have choo i 1 - >controuI, chy ft! tsze -| jen V spontaneously, of itsel >>»» P 5 T^ not hwo. Tup* be deceived, mistaken. 162 CHINESE MAXIMS. CLVI. As it is impossible to please men in all tM^^our only care should be to satisfy our own consciences. How can m Ky neng tsin j u jin tan kew woo kwei wo sin. CLVII. He who at once knows himself, and knows others, will triumph as often as he contends. Chy 4n Knowing kv, r~ himself, completely #p ' ' according; to A men's /od • ideas : 1a only * seek # not >U to shame n my own i&. heart. CHINESE MAXIMS. ] f)3 chy ft knowing py> 'it. others, pe s hundred times chen contend. pg ft hundred times shing. B- conquer. CLVIII. One man's good fortune, is the good fortune of his whole family. YS — • One jin K man yew 3t| having fo jjj£ happiness. hy Jpg -ustains and tae W$ carries along mwan yj&j his whole house. 164 CHINESE MAXIMS. CLIX. Though brothers, are very near relations, the difference of fortune widely separates them. Ty %i Younger and hiung Z elder brothers suy m though tsin, n related, tsao PS if A money and ~| )»wealth nne clothes fun ft separate them ming. W. clearly. CLX. Eat your three meals in the day, and look forward to sleeps ing at night. * JS g By day shS /eg eat * " Carpe, mortalis, mea dona laetus, Carpe, nee plantas alias require, Sed satur pant's, satur et soporis, Caetera sperne, " CHINESE MAXIMS. 1(35 — \ the three meals ; at night look forward to a flan .n tsan ; #. y a r $. too m ye — * (i'T sleep. CLXL Ji man's countenance is a suflicenl index of his prosperity or adversity, without asking him any questions. J(5 A Entering mun n a door, hew ft cease to, or do not wun m ask about yung & prosperous or koo $ unprosperous sze ; ♦. affairs; kwan 69 ") kien m >Iook at y un s yen m > the countenance pi en in and then 166 CHINESE MAXIMS tg Jffl? you will obtain chy. &n information. CLXII. Adversity is necessary to the developement of men's virtues. shy y« fan 3> 1 \ Were it not for W } once han III the co,d chg jgfr penetrating j^ Alp its stem, (bones), how tseng t H t6 mei hwa pb py hiang. ^. fragrance could obtain Mei flower put forth nose CHINESE MAXIMS. 16? CLXIII He who neglects to study diligently in his youth, will, when he is old, repent that he put it off until too late. Shaou nien p5 chy kin hi 6 tsaou, ps tow fang hwuy to >hoo chy. ^ ¥. m Few yen not know diligent study early, white ^ head J then repent reading hooks late. >in you th age 168 CHINESE MAXIMS. CLXIV. He who studies ten years in obscurity, will, when once preferred, be known universally. She t Ten nien ¥ years chwang; hia S T window "j I studying below J woo M without any • • J" 1 A man wun, P4 asking (about you), ye — once kiu ^ raised, and ching Jt perfected ming, £ name, reputation, t'hien hia T J the whole empire chy. £p. knows you. CHINESE MAXIMS. [69 CLXV. It is too late to pull the rein, when the horse has gained the brink of the precipice : the time for stopping the leak h passed, when the vessel is in the midst of the river. Ma Bf. Horse taoit pi] having reached lin ^ descent yen pp£ of precipio* show Wf receives kcang 5™- the rein ~T LB*. wan; f]w too late ; chuen ^ vessel taou $lj having reached kiang Jx river's y sin, i[j\ heart, poo *ffij supplying, mending, l° w IWi lne l° alv ehy. ill too late. 170 CHINESE MAXIMS. CLXVI. The scholar is acquainted with all thing, without the trouble of going out of doors. Sew- W ~\ The scholar (a particu tsae * J lar rank of scholars) po ^ without chii going out of mun n his door, neng m can chy £p know t'hien hia T I the whole empire's sze. affairs. CLXVII. He who advances, may fight ; but he who retreats, may take care of himself. * Chii jij Going forth, tse HJJ then * " He who flies, may fight again : "Which he can never do, that's slain; Hence, timely running's no mean part Of conduct, in the martial art. " Hud. CHINESE MAXIMS. 171 ko t-; } may, can y yj. chen ; ft %ht; tuy m retreating tsg m then ko y >can show. -1*-. guard, preserve CLXVIIL Those who respect themselves will be honorable, but he, who thinks lightly of himself, will be held cheap by the world. Tsze tsun tsze kwei : tsze king tsze tsien. .rfe. t 3 -_i Themselves respecting, themselves will be honored: themselves thinking lightly of themselves will be base. 172 CHINESE MAXIMS. CLXIX. Do not believe that all are honest, who appear to be so : but beware, lest the semblance of goodness turn out to be the reverse. Mo ^ Do not sin \$ believe che H . of honesty chung * in the midst, che' : ill. there is honesty siu M but must fang W beware (lest) • • f- goodness ps ^ be not jin. P. goodness. CLXX. Walls have ears, and there are listeners under the window. KS llm* Coming between, dividing, tseang j&z wall yew /Pi have" siu ^Q must CHINESE MAXIMS. 173 urh ; chwang wae ky woo jin ! IT. ft a. A- ears; window outside of, how no persons ! CLXXI. Among principal?, there may be distinctions of rank : but ,» among subordinates, none. Kwan yew ta seaou, iy woo tsun 4nf, jeue J in %. Of mandarins, there are great and small, of assistants no honorable or low. * S 7.S is used for ihe sake of more vehemently affirmin 174 CHINESE MAXIMS. CLXXII. Expression for, " He has met with his match. " Ky djp Chess player fung j ^r meets tie* Kj^ an enemy, opponent show ; ^p*. hand : tseang W£ general yu S||] falls upon leang EJ "> •^ )a worthy opponent. tsae. > CLXXIII. Great promises are not followed by corresponding actions. Kaou 0j High tan p^ talking, and hw5 |U broad, big lun f(j| expressions, not mo yew y m have one CHINESE MAXIMS. 175 tien speck ti£ ift of she" jl! true hing. If- action CLXXIV. Neat compositions, and elegant hand writing; skill in draw- ing pictures, or in playing at chess,— are nothing more than a species of mechanical skill; what great value is there in them: Tso m wun- £ chang, seay -fcrij haou n- tsze, ^, hwa M hv,a, hia r ky. it p* * kwo m Making: } neat compositions, writing goood, handsome characters, painting pictures, playing ches>, not more than 176 CHINESE MAXIMS. shy •m are y tsung 75 a species of chy y: ft >mechanical arts : yew M have' shin mo >what hy han ? K rarity, value? CLXXV. As the behaviour of the world towards men of learning is respectful, learned men should have a due respect for themselves. Jin A Men chy Z 's so 0r n y . U ^treatment of i tae # . [ 1 sze ± scholars chay * (is) CHINESE MAXIMS. 177 chung; M. respectful, (weighty); tse* M hence sze ± scholar chy Z 's so m ^ y tsze n ►treatment of himself tae # j chay, fc < y* the more p5 * not ko Pj ought to be king. ft. light. CLXXVI. Expel pernicious doctrines, that the true code may be duly honoured. SB ChiS y- twan y Y~\ A * Turn out false doctrines, in order to 178 CHINESE MAXIMS tsung £g jE ching hi* ^. honour, extol, the correct doctrine, learning. CLXXVII. If the stream be not confined, it will soon flow away and become dry : if wealth be not economized, there will be no limits to its expenditure, and it will soon be wasted. Shwuy jnC ehy ^ lew ^ V 6 ch5 ts^ ye si£ yf> y 1% woo "rffF yu : |jj^ urh jffl shwuy ^ Water 's flow not confined then at once flows away, without an overplus, remainder: and water immediately S CHINESE MAXIMS. 119 oo JJJj dried up y- & • tsac # wealth chy z 's lew ik How po * not tsie m economized, tse m Alien yung m using chy ± it woo M no too & measure, ufIi m and tsae fit wealth lic- it immediately it we i ft exhausted y ! i 180 CHINESE MAXIMS. CLXXVIII. It is easy to convince a wise man : but to reason with a fool is a difficult undertaking. Ko "pf May wei 'S, * to chay la wi wise man V>i taou : ^|:i # speak reason : nan JeE difficult with so* a?Z a vulgar, foolish jin ^ yen. "Pf. to talk. CLXXIX. To meet an old friend in a distant country, may be com- pared to the delightfulness of rain after a long drought. Kew /A (After) long han j|L drought *■ Tfois is not a common use of Jffi) Wei. CHINESE MAXIMS. 181 fung m meeting with kan * sweet y«> Fii rain, (is) fha # in another hiang m country, (village) yu % falling in with koo tt old che. &. acquaintance. CLXXX. Speak of men's virtues as if they were your own \ and of their vices, as if you were liable to their punishment. Yen 1=* Speak of • • A men chy 2. 's shen virtues, if ky e yourself yew % possessed chy: ±. them : yen 5 speak of A men 182 CHINESE MAXIMS. <*y & 's g5 vices, failings. JS * if ky .S yourself bhovr Sk (receive) had chy. *£—• them. :CLXXXI. The slow horse is fated to receive the lash : the worthless man will ultimately get his deserts. Noo Slow horse g truly shoAv *^* will receive ma tsze } the whip : pien tse : y" cimng %& ultimately show £j* will receive n. r$i worthless K^ man fawuy ch n v . n. m. s J *■ punishment, CHINESF M\XFMS. IS.',' CLXXXII. Diligence is a treasure of inestimable price i and prudence is the pledge of a security. Kin vpf] Diligence woo fe without kia j^ price chy ~V the paou: ^ treasure: shin >K|f prudence, ease, • is shy J^ hoo ft guard <*hin S> person 1 chv s* the foo. ^f Pledge ' CLXXXI1I - Mencius said, "All men concur in despising a glutton, because he gives up every thing that is valuable, for the sake of pampering what is so contemptible. Nlon £" jfe Mencius tsze T- 186 CHINESE MAXIMS. CLXXXV. Inattention to minute actions, will ultimately be prejudi- cial to a man's virtue. P5 4} Not king * to attend to sy m small hing & . actions chung m ultimately luy & involves ta * - great te\ ¥L virtue. CLXXXVI. To the contented, even poverty and obscurity bring hap t piness ; while to the ambitious, wealth and honours themselves are productive of misery. Chy £p Know tso ip what is enough to"' chay ZJ* those who, (to them) pin 'H poverty and tsien Hip lowly condition CHINESE MAXIMS. 187 ys fr arc eve a 1«: % pleasant, joyous po * not chy fr know tstt £ what is enough chay, *. those who, foo P3 riches and kwei * honours yC # are even yew, H. sorrowful. CLXXXVII. As the light of a single star tinges the mountains of many regions; so a single unguarded expression injures the virtue of a whole life. Ye* — One sing /fi star \s chy £ ho, ${ light, neng m can shaou j)^ illuminate wan T& ten thousand / 188 CHINESE MAXIMS. king chy shan: pwan kiu fei yen woo sun ping seng chy te\ Z 1 Z regions the mountains half a sentence f unguarded speech ures whole life- virtue. CLXXXVIIL The evidence of a single glance should not be relied on as true : nor are words, spoken behind a man's back, deserving of much credence. King mo chy szc n z Lightly eyeing 's affair } A single glance CHINESE MAXIMS. 189 yew m the more kung to he feared wei * not chin: % true : pei ta the hack how %. behind chy z 's yen £3 words ky JS. how ts« & sufficient for shin n deep sin. \%. belief. CLXXXIX. If a horse goes slowly, it is only because he is weak : if a man is not luxurious, it is only because he is poor. Ma Wt Horse hins: ft going poo P step man, IY=t slow. ch6 D only yin m because 19G CHINESE MAXIMS, sow: jin p» fung lew chS wei pin. A V } thin, weak man not luxurious only because poor, cxc. 'Though a poor man should live in the midst of a noisy market, no one will ask about him ; though a rich man should bury himself among the mountains, his relations will come to him from a distance. Pin A JPoor kiu J§ living naou i in a noisy shy, Tt) market, woo no jin A man wun : W- enquires f foo J3 rich m CHINESE MAXIMS. 19J tsac £ in a shin m deeply retired shan \U mountain yew m there will be, or come yuen & distant tsin. M. relations. CXCI. Knowledge is boundless ; but the capacity of one man \a limited. Koo -^ iy y£ £M Ancient and kin /^V modern time chy ^ the sze s atl'airs woo i£ in - kiun£ ; ^ij ( exhaustible ; one man A chj 4p i '/^ ^knowledge 192 CHINESE MAXIMS. yew hien. 2fj has KB bounds. CXCII. Plausible words are not so good as straight forward conduct : a man, whose deeds are enlightened by virtue, need not be nice about his expressions. Kiaou yen po J u che taou : ming Jin po yung sy shwb\ 5 #0 m A Artful words not so good as straight road of reason, virtue : enlightened man } Wl« not needs nicely to speak. CHINESE MAXIMS. J 93 CXCIII. A single hair of silk does not make a thread : one tree docs not make a grove. Tan jjl. Single szc £y silk hair p5 ]/?> not £41. neng r^ can ching fiV perfect sien : %& a thread ; to pj single m5 ^ tree yen how can ching !j5£ make I'm ! ^ a £rovc ! CXCIV. A single conversation across the table, with a wise man. i. better than ten years 1 mere study of books Yu f|l With kiun ^Ej" a wi;>c man c 2 194 CHINESE MAXIMS. yg — " at one siS * feast • hwa, IS conversation, shing B surpasses t5 a* reading shg t ten nien * years' shoe f. books. exev. Virtue is the surest road to longevity ; but vice meets with an early doom. Shen T§» Virtue pig $* must show > attain kaou, %}* J g5 vice pi^ jg> must tsaou ¥ early mang. p. perish. * This is the ancient sound and meaning of the character. It is at present written ^ and pronounced Laou. CHINESE MAXIMS. 195 CXCVL By a single day's practice of virtue, though happiness may not be attained, yet misery may be kept at a dis- tance: by a single day of ill doing, though misery does not immediately follow, happiness is prevented. Y8 One j6 P day hing ^j* practising shen iaj. virtue f5 jjjjlj happiness suy &f| though wei JJ? not chy, Q come, ho |j^j misery tsze E=j indeed, truly, yuen ^Jpf will be distant yg — k one jg JEJ day hing " Y"T practising g3, SL vice, 196 CHINESE MAXIMS. ho suy wei chy, fa tsze yuen y- 4* IB misery though not come, happiness truly will be distant CXCVII. If in the way of riches, do not use improper means to possess them : if in the way of misfortune, do not use improper means to avoid it. Lin m Meeting with tsae Si riches, woo 4nt .utt.., do not kow * improperly te: #. obtain them : lin PPP meeting [tunes, nan I® with difficulty, misfor- woo M N do not /i»» CHINESE MAXIMS. 197 kow mien. ft. improperly prevent, avoid them. CXCVIII. No medicine can procure long life, even to the ministers of the emperor : no money can purchase for any man a virtuous posterity. Woo yo ko yen king seang show : yew tsien nan mae tsze sun hien. m T- /J> No medicine can prolon* >g } a minister's longevity : though having money it is impossible to buy sons and grandsons virtuous. V posteril J 198 CHINESE MAXIMS. CXCIX. A single false move loses the game. ChS » Only yin m because yg ' * one" chS ^ move tso /EH: m wrong rawan m v the whole pan & (chess) board kiu m / all shy Ab is shoo. H. lost, conquered cc. Prudence will carry a man all over the world : but the impetuous find every step difficult. Siaou /K "| V With prudence, sin jy| J t'hien ^F ^ through the whole era- , hia : ~T\ J pire, world : CHINESE MAXIMS. 199 k' u "2X S°» * ravc ' tg /■§: can ta ^ large 1 with temerity } tan HE gall tsun "ir one inch poo "Jj/ of step nan W& difficult hing. ^np # *» proceed. FINIS. PRINTED RY P. P. TIIOMS, CHINA. I • at ^TU^ TO DBSK. F £pt. Rene^ ^ecEiv^B «^w ^5j ^ a «&» Ut44 U.C. BERKELEY LIBRARIES CDDbObMbbM