PL
3277
E1
M6
1812
MAIN
m MENiORlAJA
Henry Byron Phillips
HOR^ SINICiEi
TRANSLATIONS
FROM THE
POPULAR LITERATURE
OF THE
€^int^u
BY THE
REV. ROBERT MORRISON,
>■.'■
Protestant Missionary at Cantou.
ijii^r^^
LONDON:
PRINTED FOR BLACK AND PARRY, LEADENHALL STREET; J. BLACf:
YORK STREET, COVENT GARDEN; T WILUAMS AND
SON, STATIONERS' COURT ; AND JOSIAH
CONDER, BUCKLERSBURY,
By C Stower, Hackacy.
1812.
m6?
^^{2-
AD VER TISEMEN T.
This volume contains a selection from
the books which are most generally read
by the people of the vast empire of China,
and regarded as the elements of morals
and liberal knowledge. It is presumed
that such a publication will be acceptable
to the British public, as contributing a
portion of gratification to the attention
and curiosity which have been excited,
within the last twenty years, with regard
to that extraordinary nation. The interest
which has been taken in the perusal of
the Ta Tsing Leu Lee, translated, and
so ably illustrated, by Sir George Staun-
ton, cannot fail to attach to this smaller
589296
IV
and more humble, yet not less genuine,
exhibition of the literary taste of the Chi-
nese, and what is considered a respectable
mediocrity of attainment among them.
Their prevailing sentiments are here de-
veloped, in documents of unquestionable
fidelity ; and no inconsiderable light is
thrown upon their characteristic manners,
and their general tone of intellect and
morals.
The translator, the Rev. Robert Mor-
rison, is a person of established charac-
ter and talents. With the benevolent de-
sign of introducing and promoting scrip-
tural Christianity among that astonishing
population, which probably comprises a
third of the human race, he has devoted
the flower of his life ; and has now spent
several years, first in England with an
accomplished Chinese as his tutor, and
during the last five years at Macao, Can-
ton, or other favourable situations, in the
assiduous and indefatigable study of the
oral and the written language of China.
To his attainments, Sir George Staunton
and the gentlemen of the British Factory
at Canton, have, on various occasions,
borne honourable testimony : and his pro-
bity, prudence, and conciliatory manners,
in circumstances at all times delicate and
occasionally very difficult, have procured
him the esteem and confidence of his own
countrymen and of the natives with whom
he has had intercourse.
Among other evidences of Mr. Morri-
son's integrity and circumspection, and of
his extensive acquirements in the Chinese
language, it is a pleasing fact that these
qualifications have enabled him to render
various and important services to the
British agents and officers, in their trans-
actions with a people so remarkable for
their jealousy of foreigners, and want of
confidence among themselves.
The principal object to which he de-
votes his zealous and persevering labours,
is to produce a correct version of the Holy
Scriptures into the Chinese language.
More anxious to render his work faithful,
and respectable in the eyes of the well edu-
cated Chinese, than to display rapidity of
execution, he has not announced any large
progress. He has published the Acts of
the Apostles, from a Roman Catholic ver-
sion, improved by his own careful revision ;
and subsequently the Gospel of Luke, the
fruit of his own labour. In the same
cautious manner, and constantly availing
himself of the aid of a learned Chinese
whom he has retained, he is proceeding
to the remaining books of the New Tes-
tament.
The genuineness and authenticity of the
Specimens of Chinese Literature exhibit-
ed in the following Translations, are
guaranteed by the Directors of the Mis-
sionary Society, to whom they were
sent by the Translator, and with whose
permission they are now published.
London, June 25, 1812.
CONTENTS.
San-tsi-King; the Three-Character Clas-
sic; on the utility and honour of learning 6
Ta-hio; the Great Science • . 19
Account of ^OY,^ the Deified Founder of a
Chinese sect , . . .41
Extract from the Ho-Kiang . . 65
Account of the Sect Tao-Szu . . . 55
Dissuasive from feeding on Beef . . 65
Specimens of Chinese Epistolary Correspon-
dence . . . . ... 69
N, B, The brief Literary Notices^ and the
Notesy are by the Translator,
iv A<y
TRANSLATION
OF
SAN Tsi king;
THE
ThreC'-character Classic.
THIS is the first of four small tracts that
are put into the hands of children in China. It
derives its name from the original having every
member of a sentence comprised in three cha-
racters. A number of the sentences are made
use of in explaining the Four-books of Kung-fu-'
tsi^ [Confucius,] whence it becomes useful as an
elementary work. The author of this tract is not
known ; but it is considered as ancient, and ex*
cellent in its kind.
B
2 aPBis^Si:;^AtX'0'Ni5 KKO'Ml'HE CHINESE.
The second tract above referred to is called
yeu'hioshi — the Child's Ode. The third is
named ' tsien-tsi-King — the Thousand-character
Classic. It contains a thousand characters,
every one different, yet so arranged as to make
perfect sense.
The title of the fourth tract is Pe-kia-sing —
the Hundred Family Names. Though it con-
tains more than a hundred names, it is a re-
markable circumstance that the family names
throughout the empire are not more numerous ;
and that persons of the same surname never in-
termarry.
By committing to memory and copying these
tracts, children are initiated in reading and writ-
ing. After them the Hiao-King, Szi-shu, &c.
follow, according to the order mentioned in the
course of this tract.
San-tsi King is the most interesting of the
four. The " Child's Ode" is addressed to the
principle of vanity in the child; fine dress, the
admiration of the multitude, and the pomp of
rank are made use of to stimulate to exertion.
The " Thousand-characters/' from their artifi-
cial arrangement, are extremely obscure : and the
" Hundred Names*' are necessarily uninterest-
ing : so that of these tracts this is a favourable
specimen.
There are in China a great number of teach-
TRANSLATIONS FROM THE CHINESE. 3
ers ; and the rudiments of learning may be had,
in some cases, at so low a rate as two dollars a
year ; yet, either from the poverty of the people,
or from the difficulty of attaining the written
language, or from both causes combined, not
more than one half of the community are able to
read and write. Government supports school-
masters for the children of the soldiery, but not
for the children of the poor, generally. Nor are
there any charity-schools supported by voluntary
contribution. Indeed, I have not been able to
find that there exist any voluntary associations
among the people for charitable purposes.
( 5 )
San-tsi King.
In the beginning of man, his nature is
good.* The operation of nature is imme-
diate ; of custom, remote.
If not instructed, nature becomes
changed. In learning the path of virtue,
excellence consists in devoted application
of mind.
In ancient times, the mother of the
philosopher JMeng^tsi lived in a neigh-
bourhood, where the boy did not learn ;
in consequence of which, through grief,
she cut asunder the web which she was
weaving.
Tao, who lived at Yen-shan, adopted
wise plans in the education of five sons,
and all became illustrious.
* This is explained as referring to every person at the time
of birth*
b TRANSLATIONS FROM THE CHINESE.
That father is guilty of a crime, who
merely feeds his children, but does not
teach them.
That master, who does not teach with
due authority, is a sluggard.
The child who will not learn, acts very
improperly.
The youth who does not learn, — what
will he be good for in old age ?
As the rough diamond not cut, never
assumes the form of any jewel ; so the
man who does not learn, never knows
fully the noble exercise of reason.
Let every child, at an early period of
life, be placed near a master and a friend,
and thereby become habituated to good
breeding and good morals.
Hiang, at nine years of age, in the ex-
ercise of filial piety, warmed the couch of
his aged father, and thereby manifested a
knowledge of that which is proper.
Yung, at four years of age, was pos-
sessed of so much regard to his elder
brothers, that he resigned to them a pearl
that was given to himself, and thereby
shewed that a respect for elder brothers
may be very early known.
TRANSLATIONS FROM THE CHINESE. /
^ Filial piety and a due regard to elders,
we consider as holding the first place ;
the acquisition of knowledge we rank in
a secondary place.
A child must first learn the names of
things and the art of numbering : as from
one to ten, from ten to a hundred, from
a hundred to a thousand, from a thou-
sand to ten thousand.
Heaven, earth, and man are three
powers. The sun, moon, and stars are
three lights.
A prince and minister ; a father and
son ; a husband and wife, are three re-
lations.
What are called spring and summer,
autumn and winter, are four seasons that
revolve without ceasing.
What are called south and north, west
and east, are four quarters, corresponding
to the centre.
What are called water, fire, wood,
metal, and earth, are five original ele-
ments.
Benevolence, justice, politeness, know-
ledge, and truth, are five standard virtues,
which cannot bear to be disturbed.
8 TRANSLATIONS FROM THE CHINESE.
Tao, leangy Kuy Mo, Shu, and Isie^are
six kinds of grain that are eaten by man.
The horse, cow, and sheep ; the hare,
dog, and swine, are six animals on which
man feeds.
Joy and anger, compassion and rejoic-
ing, love, hatred, and desire, are seven
passions.
Of bamboo, earth, and skin ; of wood,
stone, and metal ; of silk and reed ; are
made eight musical instruments.
Great-grandfather's iather, great grand-
father, grandfather, father, myself, son,
grandson, great grandson, and great great
grandson, are amongst men reckoned nine
generations.
The compassion of a father, the duty
of a child, the justice of a husband, the
obedience of a wife, the goodness of an
elder brother, the respect of a younger
brother, the beneficence of superiors, the
submission of inferiors, the philanthropy
of princes, and the fidelity of ministers,
are ten virtues, equally binding on all
the generations of mankind.
Every one that instructs youth should
explain fully what he teaches ; should
TRANSLATIONS FROM THE CHINESE. 9
illustrate the present and the past, and
distinguish clearly the comma and the
period.
Every scholar must make a beginning,
^nd proceed from the Hiao-king [a work
on filial piety] to the Szushu [the four
books]. These contain Lun-yu, compiled
by the body of Kung-fu-tsi's disciples,
who recorded his excellent sayings.
The second of the four books is that of
Meng-^tsi. It consists of seven sections.
In these he discourses on reason and jus-
tice, and speaks of benevolence and virtue.
Chung-yung, the third, was compiled
by Kung-kie [said to be the grandson of
Kung'fu'tsi], Chung denotes not inclin-
ing to either side ; Yung^ denotes un-
changeable.
Ta-hio* the fourth, was compiled by
Tseng-tsi, This work proceeds from the
regulation of one's own person, and the
government of a family, to the govern-
ment of an empire.
HiaO'Mng being understood, and the
* The order in which the four books are now bound and
perused^ is, Ta-kio} Chung.yung ; Lun-yu; Meng^isU
10 TRANSLATIONS FROM THE CHINESC.
Szu^shu thoroughly digested, the scholar
may begin to read the JLo-king. These
are shi; shu; ye; li; yo\ tsun-tsieu; called
six classics.* They ought to be discoursed
on and inquired into.
Tien^shan, kuei-tsiang, and cheu-ye,
are three divisions of ye-king,
Shu-king' contains tien, mu, hiun, kae,
shi, ming; all profound.
Our ancestor Ki-kung, composed Ti-
king, which illustrates the six standard
laws that tend to preserve rule and order.
The two persons called great and little
Tai, explained the Li-king, and handed
down the sayings of the perfect men re-
specting both Li and Yo-king,
Kuo-fung, great and little ya, are four
species of odes which ought to be forever
recited.
Ya ode when lost was supplied by
Kung-fu-tsi. He also composed Tsun^-
tsien, in which work, by awarding pmise
and blame, he separates the good from the
bad. There are three comments on this
* Also called Wn.king (five clatsics), tb* H and yo b«inf
included in one.
TRANSLATIONS FROM THE CHINESE. 11
classic, viz. Kung-yung\ Tso-shi, and
Ko'leang.
When the six classics are understood,
the ancient T^i may be read, and their
important parts collected together, and
committed to memory. There are five of
them; Siun, Yang, Wen-ehung, Lao,
and Choang.
The King and Tsi being passed through,
history may be read. It examines ages as
they succeed one another ; and by it are
known the end and the beginning.
[History commences] from Fo-hi, and
proceeds to Skun^nung and Hoang^ti,
three emperors who lived in the highest
antiquity.
The two emperors Tang or Y«o,* and
Yu or Shun, both governed the empire
well, and resigned the throne to worthy
persons of their own family ; the former
to the latter, and he again to Hia or Yin,
who left it to his son Shang or Tang.
Then followed the dynasty Cheu, under
* The first word is the epithet assumed on ascending the
throne ; the lecond is the proper name.
19 TRANSLATIONS FROM THE CHINESE,
which were Wen ^ and Wu, who with the
preceding, are called '' three kings. ^^
Hia left the throne to his son, and con-
sidered the empire as his family. This
continued four hundred years, when Hia's
She [guardian deity] was removed.
Tang reduced Kio, the last of the
dynasty of Hia, This dynasty was called
Jhang, and continued six hundred years,
till the emperor Cheu, who lost the throne.
The king Wu, whose dynasty was
called Cheu, completely extirpated Cheu.
This dynasty lasted eight hundred years ;
a longer term than any other*
When this family fell the court was re-
moved to the eastern part of the empire.
The people of this time boasted of the
spear and dart, and among them were
persons skilled in negociation.
From the time of Tsun-tsien to the time
of the general wars, there were five Pa [a
certain class of leaders], and seven Hiung
* Wen, the father of Wu, was never raised to the throne ;
the wishes of the people to make him king were only fulfilled
in using his name together with that of his son, who actually
feigned.
TRANSLATIONS FROM THE CHINESE. IS
«tood forth. Ying^tsing conquered the
last six, and transferred the empire to his
son. Tsu and Han contested it with him.
Then our great ancestor arose, when
the family of fiTfxn * was founded, and
continued till Hiao and Zing, whose
throne was usurped by Wang-mang,
Next Kuang-wu arose. He was called
the eastern Han. This dynasty continued
four hundred years till the time of Hien,
When Wei, Sho, Wu, three states, strove
for the empire oi Han. They continued
till the time of the two Tsin. These were
followed by Tsung and Tsi, and these
again by Seang and Chin, Their capital
was at Kin-ling [JVan-king'], and they
formed the southern empire.
The northern empire had the kings
Yuen and Wei on the east and west.
Yu-wen of the latter dynasty Cheu, with
Kao of the northern nation Tsi, continued
till the dynasty Sui, when the empires
* The Chinese speak of themselves by this dynasty: Itence,
Han.jin (a Han-man) is ** Chinese.'*^ In the same sense th«y
use, Tang-jin (a man of the dynasty Tang) ; also Hoa-jin
(an elegant man), and Chun^-kuo-jin (a man of the middle
eippire).
14 TRANSLATIONS FROM THE CHINESE.
became one. It was not transferred be-
yond the third generation, when it was
again lost.
Then Tangy our ancestor, arose, who
called forth able generals, ejected the dis-
tracted family of Sui, and became the
founder of a new empire.
Thus it passed through twenty genera-
tions, for three hundred years; when
Seang destroyed the reigning prince, and
transferred the empire to another. Leangy
Tang, Tsifiy Han, and Cheu, are five
families for whose different fates there
were appropriate reasons.
Now the illustrious Sung arose, who re-
ceived the throne when vacant, from Cheu.
It then passed through eighteen genera-
tions, at which period the north and south
empires were united in one.
At that time there were seventeen his-
torical works, which contained an account
of the preceding regular governments,
and rebellions ; whence may be known
their rise and fall.
These historiansexamined and faithfully
recorded the truth; and by them past
transactions up to the present time, may
TRANSLATIONS FROM THE CHINESE. 13
be understood as well as if we had seen
them with our own eyes.
These things the mouth should recite
and the heart consider ; in the morning
be found at them, and in the evening be
still at them.
Chung^ni [another name for Confucius]
once called a boy of ten years of age his
instructor; for, of old, even perfect and
wise men learned diligently.
Chao, when he held the office of Chungs
ling, read Sun-yu. Though filling so
high a situation, he yet learned diligently
— so much so, that he never laid the book
out of his hand.
In the time of the emperor Sung, Lu-
wen-shu was constantly looking over the
books engraven on leaves.
Wu-yao made leaves of the reed bamboo,
by paring it thin. Though he did not
possess books [as we do], he exerted him-
self in the pursuit of knowledge.
Sun-king suspended his head by its
hair to the beam of the house, to prevent
his sleeping over his books.
Su'tsin pricked his thigh with an awl,
to prevent his sleeping.
16 TRANSLATIONS FROM THE CHINESf^
Those persons, though not taught, of
themselves rigorously pursued their
studies.
Che-yin, when a boy, being poor, read
his book by the light of a glow-worm
which he confined. And Sun-kang, in
winter, read his book by the light re-
flected from snow. Though their families
were poor they studied incessantly.
Chu-mai'chin, though he subsisted by
carrying fire-wood round the town to sell,
yet carefully read his book. At last he
became capable of, and filled a public
office.
Li-mie, whilst watching his cattle in
the field, always had his book at hand,
suspended to the horn of a cow. These
two persons, though their bodies were
wearied by labour yet studied hard.
Su-laO'tsiuen, at the age of twenty-
seven years began to exert himself, and
read a great many books. He, when at
that age, repented of his delay: you, a
little boy, should early consider.
Leang-hao, at the age of eighty-two,
was permitted to answer the emperor in
his palace, and was placed at the bead of
i TRANSLATIONS FROM THE CHINESE. 17
all the literati. In the evening of life
his wishes were fulfilled, and all spoke
of his extraordinary learning. You, a
little boy, ought to determine to pursue
your studies.
Yung^ at eight years of age could re-
cite the Odes. Li-pi, at seven years of
age could play at chess. These clever
and studious boys were called by every
one wonderful. You, youths, ought to
imitate them.
Tsai-wen-ki could play on a stringed
instrument. Sie-tao-wen could sing well.
These ladies were clever. You, who are
a gentleman, ought at an early time of
life, to perfect that which is suitable.
Chin-tung, a remarkable lad, was raised
by the emperor to fill the oflice of Ching^
tsi. He, though a youth, was made a
public oflicer. Do you, youths, exert
yourselves to learn, and you may arrive
at the same. Let all who make learning
their pursuit be as those persons whom
we have mentioned.
It is natural for a dog to watch at night,
and for a cock to crow in the morning ;
ji8 TRANSLATIONS FROM THE CHINESE.
if any one does not learn, how can he be
called a man ?
The silk-worm gives forth silk, and the
bee produces honey : — the man who does
not learn is not to be compared to these
insects.
If in youth you learn, in manhood you
will be fit for action. You will have ac-
cess to your superiors, and be able to be-
stow blessings on your inferiors. Your
name will become famous. You will reflect
honour on your father and mother, and
render illustrious their ancestors and their
posterity.
Some leave to their children a great
abundance of gold ; I, to teach children,
leave a single classic.
There is merit in diligence ; but no pro-
fit from play. To avoid it, therefore, you
must strenuously exert yourselves.
■ ■ '■;•*,» 1 , ■ -■
THE END OP
San-tsi'King.
ni^(^
TRANSLATION
OF
TA Hio;
THE
First of the Four Books*
Szi'shu — the four books, viz Ta-hio^ Chungs
t/ung^ Litn-yu^ and Meng-tsi^ contain the doc-
trines of Kung'fu'tsi, not written by himself,
but retained and recorded by his disciples.
The text of Szi-shu is sometimes printed
without any comment, and is committed to
memory by children. At other times it is
printed with a verbal explanation annexed, and
which was written by Chu-tsi. This also i.s
committed to memory, verbatim. In a third
edition there is added to these two, on the
same page, a paraphrase, called Ho-kiang^ " an
go TRANSLATIONS FROM THE CHINESE*
United Discourse." This is in the conversation
style of a person of education. A fourth edition
is called Hoei-tsan, and is a synopsis of various
commentators.
The following is a literal translation of the
text, in vi^hich the object is not only to give the
ideas, but also the style and manner of the
original.
( 21 )
Ta-Hio.
The great science [Ta-hid] contains
[three things] : a clear illustration of re-
splendent virtue ; of the renovation of a
people ; and how to proceed to the utmost
bounds of goodness.
First, know your object ; afterwards
determine; having determined, then be
firm; be constant; consider well; and
finally you will obtain it.
[All] things have an origin and a con-
clusion; every aflTair has an end and a
beginning. To know that which comes
first, ani that which is last, approximates
to reason.
The prince who, therefore, wishes that
illustrious virtue may be understood under
the whole heavens, must first govern well
his own kingdom; he who wishes to
govern well his kingdom, must first re-
S2 TRANSLATIONS FROM THE CHINESE.
gulate his family ; he who wishes to re-
gulate his family, must first adorn with
virtue his own person ; he who would
adorn with virtue his own person, must
first rectify his heart ; he who wishes to
rectify his heart, must first purify his mo-
tives ; he who would purify his motives,
must first perfect his knowledge : know-
ledge has for its object the nature of
things.
The nature and substance of things
first exist, and are afterwards known ;
if known, the motive will be purified ;
after the motive is purified the heart will
be rectified ; the heart being rectified, the
person will be adorned with virtue ; when
the person is adorned with virtue, then
the family will be regulated ; when the
family is regulated, the nation will be
governed well ; when nations are govern-
ed well, under the whole heaven will be
tranquillity and happiness.
From the Son of Heaven [the Emperor]
down to the humblest peasant — to all
equally, the adorning of the person with
virtue lies at the foundation.
If the beginning be confusion, to ex-
TRANSLATIONS FROM THE CHINESE. 23
pect regularity in the end, is not accord-
to reason.
Sometimes, that which ought to be
thick is made thin ; and that which ought
to be thin is made thick : but we have no
such doctrine.
The section on the right [the preceding
section, on the right in Chinese books] is
what Kung'fu'tsi delivered, and was
handed down by Tseng-tsi.^
He [Tseng-tsi] delivered ten sections
which contain his illustration, and which
were recorded by his disciples. The old
copy was defective and the pages derang-
ed. That which Ching-tsi^ now fixes,
having carefully examined and arranged
it in order, is as follows.
Kang-kao [a section of the Shu-kingJ
says '' Wen-wang was able to illustrate
virtue.'' Ta-kia [a section of the Shu-
king] says '' regard heaven's resplendent
gift, virtue." Ti-tien (a section of Shu-king)
says '' able to illustrate virtue." Each of
these understood resplendent virtue.
* The comment says that there is in the preceding valuable
relic of Kung.fumtsi one thousand, five hundred and forty-six
characters.
t Chingmfsi lived about 500 years ago.
S4 TRANSLATIONS FROM THE CHINESE.
The preceding is the first section and
exemplifies the use of the sentence '^ clear
illustration of resplendent virtue."
The emperor Tang's bathing vessel had
engraven on it, '^ If one day you renovate
yourself, day after day renovate your-
self/^
Kang'hao says, '' Make a new people."
The Odes say, '' In the nation CheUy
though it was old, Wen-wang commanded
a renovation."
Therefore there is nothing in v^hich the
good man does not do his utmost.
The preceding is the second section
and exemplifies [the phrase] '' renovation
of a people."
The Odes say, '^ Around the royal re-
sidence, a thousand miles in extent, is the
place where the people remain.'* The
Odes say, " The voice of the yellow bird,
remains in the holes of the mountains."
jT^/ [Confucius] said '' The birds know
their place, and shall man not be equal
to the birds ?"
The Odes say, ""^ The profound king
IFew— how beautifully and respectfully did
he occupy the places which he ought!"
TRANSLATIONS FROM THE CHINESE. 95
A princess utmost excellence consists in
benevolence ; a minister's in respect ; a
child's in dutifulness ; a father's in affec-
tionate regard ; and the utmost excellence
of a member of society consists in fidelity :
— these valuable qualities were found in
the King- Wen.
The Odes say, '' See yonder, by the
banks of the Ki, how beautiful and abun-
dant are the verdant trees ! so beautiful
was it to behold the learned Wu'kung\
King of Wei. As the ivory is pared and
smoothed ; as gems are cut and polish-
ed ! — so, how venerable, how determined,
and how great was the learned Prince! —
to the latest ages he will not be forgotten.
As the workman smoothes the ivory, so
did he the path of reason ; as the marble is
polished, so he adorned himself with vir-
tue. His venerable appearance command-
ed respect ; his determined conduct [com-
manded] an attention to justice and pro-
priety — such was the learned Prince ; he
will never be forgotten: his eminent virtue,
his boundless goodness, by the people
who loved him can never be forgotten !"
The Odes say, " Behold the ancient
E
26 TRANSLATIONS FROM THE CHINESE.
emperors Wen and Wu — princes never to
be forgotten ; the virtuous man yet imi-
tates their wisdom and goodness, and like
them lays the foundation of families. ^^
The present comfort of the people is the
result of those establishments, of which
they were the authors ; the proiit that is
derived from the cultivation of the earth
is also from them. Hence it is that to
the latest posterity they will never be for-
gotten.'^
The preceding is the third section and
illustrates '^ pressing on to the utmost
bounds of goodness.'^
Kung-fu'tsi'^ said, '' In hearing law-
suits, I am the same as another person ;
but I exert myself to prevent them alto-
gether. I do not permit unreasonable
and wicked men to accomplish their bad
designs. Hereby a proper dread of such
actions takes hold of the minds of the
people. This is called the foundation of
knowledge : this is called the origin of
knowledge : this is called the utmost
bounds of knowledge.*^^
* This single paragraph appears to be the fourth iection.
Ed.
TRANSLATIONS FROM THE CHINESE. 27
The fifth section, on the right, illustrat-
ing the meaning of '' pursuing knowledge
to the utmost bounds of things,'^ is now
lost. I [Chu-fu-tsi] considered it when
at leisure ; and taking the ideas of Citings
tsi, I supply that section.
The [)hrase '' pursuing knowledge to
the utmost bounds of things," implies : —
If I would perfect my knowledge, it must
be by investigating to the utmost, the pro-
perties of things. For the mind of man is
not without knowledge ; nor is any thing
under heaven without [its distinguishing]
properties. Only amongst those proper-
ties some are not known to the utmost ;
therefore knowledge is not perfect.
Wherefore, the Ta-hioy when it com-
mences teaching, necessarily sends the
learner to every substance under heaven
[to obtain knowledge :] for there is no-
thing, though now known, that may not
be still more fully known, by scrutinizing
it to the utmost ; till, after long exertion,
things become daily more accurately and
thoroughly understood, and there will be
* The Commentator says that the latter two sentences are
superfluous.
2S TJIANSLATIONS FROM THE CHINESE.
nothing, the knowledge of which will be
unattained, with respect to either its ex-
ternal appearance or its internal proper-
ties, that which is most minute or that
which is more huge. Thus none of the
powers of the mind will be unenlightened.
This is what is implied by the utmost
bounds of things, and the perfecting
of knowledge.
That which is called ^' rectifying the
motives,^' consists in not deceiving one's
self; in hating evil, as we would hate
that which is most offensive ; and loving
goodness, as the highest pleasure. This
is called self-enjoyment. The good man
must, therefore, attend diligently to the
operations of his own mind.
The worthless person, dwelling in re-
tirement, practises every wickedness ; there
is no evil which he does not indulge in, to
the utmost degree. When he sees the
good man, he endeavours to conceal him-
self, or screens his wicked conduct and
exhibits what he has of the semblance of
goodness. When men see him [acting
thus] it is as if they really saw his heart.
Of what advantage, therefore, [are his at-
TRANSLATIONS FROM THE CHINESE. 29
tempts to deceive ?] This is called '' ex-
hibiting without what is really within."
Therefore the good man must diligently
attend to the operations of his own mind.
Tseng'tsi said " That to which ten eyes
are directed, and towards which ten fin-
gers point, how formidable ?"
As wealth adorns and renders comfort-
able a mansion, so virtue adorns and be-
nefits our persons. When the heart is en-
larged, the person is at rest ; wherefore
the eminently good man must perfect his
motives.
On the right is delivered the sixth sec-
tion, illustrating '' the rectifying of the
motives."
That which is called adorning the body
with virtue, consists, in first rectifying the
heart. If the heart be agitated by anger,
it cannot obtain this rectitude: if it be dis-
tracted by fear, it cannot obtain this recti-
tude : if it be overpowered by the passion
of love, it cannot obtain this rectitude : if
it be oppressed by grief, it cannot obtain
this rectitude.
If the heart be absent you may look,
and not perceive ; listen, and not hear;
30 TRANSLATIONS FROM THE CHINESE.
eat, and not know the taste of what is
eaten.
On the right is delivered the seventh
section, and it illustrates " rectifying the
heart and adorning the person with vir-
tue.'^
That which is called regulating a fa-
mily, first, consists in, adorning the per-
son with virtue.
He [has not attaiued it] who loves his
relations with partiality ; who, when he
undervalues any thing or person, is
capricious in his dislike ; who, when he
pays respect to any, is not upright in it ;
who, in his benevolence, shews partiality;
and who shews the same in his carriage to
inferiors. Wherefore, to love and know the
faults of those we love ; to dislike and yet
know and acknowledge the excellencies
of those we dislike ; are things rarely
found under heaven.
Hence the proverb ; "A man will not
know the faults of his own children ; nor
will the husbandman know that the ears
of his grain are sufficiently fulL'^
This is the state of the person who is
TRANSLATIONS FROM THE CHINESE. 31
not adorned with virtue, and who is not
competent to regulate well his family.
On the right is delivered the eighth sec-
tion, and it illustrates '* adorning the per-
son with virtue and regulating the fa-
mily."
In order to that which is called govern-
ing a nation, there must first be the regu-
lation of families. Not to be capable of
teaching a family, and yet to be able to
teach a nation of men ! — there is no such
thing. Wherefore the eminently good
man, without going out of his house, or
beyond the doctrines that apply to the re-
gulation of a family, will be able to per-
fect the instruction of a nation of people.
Duty to parents is that by which we should
serve a prince ; fraternal duty is that by
which we should serve superiors ; and the
regard due to children is that which should
be extended to all the people.
The Ode Kang-kao says, " [A prince
ought to protect and nourish the people] as
the mother protects and nourishes an in-
fant. When the artless heart of the in-
fant craves something, though its mother
may not discover the very thing that is
39 TRANSLATIONS FROM THE CHINESE.
wanted, she will not be far from it. A
mother does not first learn to nurse a
ohild, and afterwards contract marriage."
When families are virtuous, the nation
will arise virtuous ; when families are
yielding and polite, the nation will arise
yielding and polite ; when individuals are
covetous and perverse, a nation will be re-
duced to anarchy. Such are the first
movements of [political] matters. This
is what is expressed by [the proverb]
" one word ruins an affair." One man
fixes the state of a nation.
Yao and Shun ruled the empire by vir-
tue, and the people imitated them : Kie
'dudCheu ruled the empire by violence, and
the people imitated them. That which
they ordered they did not like to do them-
selves ; and the people did not obey them.
Therefore the prince must himself prac-
tise virtue, and then he may call on others
to practise it. He must himself reject
vice, and then he may reprove it in others.
That what we adhere to ourselves may be
bad, and yet we be able to command men
that which is good ! — We have no such
doctrine.
TRANSLATIONS FROM THE CHINESE. 33
Wherefore the rules which are proper in
the government of a nation, are found in
the good regulation of a family.
The Ode says, '^ The peach-tree how
delightful ; its foliage how luxuriant ! So
is the bride going to the house of her hus-
band, and entering upon the orderly re-
gulation of her family/' Let there be
first the orderly regulation of a family,
and afterwards there will be ability to in-
struct and govern a nation of men.
The Ode says, '' Let there be that which
is suitable betwixt elder and younger
brothers." [Be it so ;] and then there
will be ability to teach a nation of men.
The Ode says, '' The prince, whose
doctrines are without error, exhibits a pat-
tern of uprightness to the four quarters of
heaven." He fulfils the duties of father,
of son, of elder and of younger brother;
and then the people imitate him.
This shews that the government of a
nation, consists in [the same principles as]
the regulation of a family.
On the right is delivered the ninth sec-
tion, and it illustrates, " the regulation
p
34 TRANSLATIONS FROM THE CHINESE.
of a family and the government of a na-
tion/^
That which is called reducing to tran-
quillity an empire, consists in the govern-
ment Oi a state.
Exalt venerable old age, and a nation
will arise possessed of filial piety ; exalt
seniors, and the people will arise with the
respect due from younger brothers ; exalt
the compassionate who commiserate the
fatherless, and the people will not rebel.
A prince may measure the hearts of others
by his own.
That which you hate in those above
you, do not inflict on those below you :
that which you hate in those below you,
do not by it serve those above you : that
which you hate in those before you, do
not do to those behind you : that which
you hate in those behind you, do not do
to those before you : that which you hate
in those on your right, do not communi-
cate to those on your left : that which you
hate in those on your left, do not com-
municate to those on your right. This is
called the doctrine of measuring by square.
The Ode says, " How delightful for a
prince to be the father and mother of the
TRANSLATIONS FROM THE CHINESE. 35
people/' To love that which the people
love ; and hate what the people hate : —
this is called being the people's father
and mother.
The Ode says, '' Behold that lofty
southern mountain, with rocks piled in
liuge masses, horribly pending. So YiUy
the sovereign, of threatening, frowning,
aspect, is looked up to by the people."
He who has the government of a na-
tion ought not to be negligent. If he op-
pose the reasonable wishes of his people,
the destruction of the empire will be the
consequence.
: The Ode says, *^ Yin, before he lost
the empire, possessed great virtue ; he
I was able to stand before the most high.
I We may see in them [i. e. the wicked suc-
1 cessors of Yin, who were deprived of the
empire,] an example, that the great de-
cree is not easy to act up to.'* This de-
clares, obtain people's hearts, and you
obtain the empire : lose the people's
hearts, and you lose the empire.
A prince must, therefore, first attend
diligently to virtue. If he possess virtue,
he will have people : if he possess people,
he will have territory : if he possess terri-
36 TRANSLATIONS FROM THE CHINESE.
tory, he will have property, — and having
property, will have wherewith to answer
his necessities.
Virtue is first ; property last. When
the first is placed without and the last
within, discord is sown among the peo-
ple, and you teach them violence. Hence
it is that by hoarding up wealth, you
scatter the people : but in diffusing pro-
perty you unite the people.
If the words which you utter be con-
trary to reason, the answer which you
receive will be contrary to reason. If you
acquire property by unjust means, by un-
just means it will be taken from you.
Kang-kao said, " The appointment of
heaven will not continue always ; virtue
will obtain it, vice will lose it.'^
The book Tsie says, ''The nation Tsu
does not esteem wealth precious ; virtue
only is precious."
Tsin-wen-kung's uncle Fan said,
*' Those who wander abroad are not va-
luable; the love of kindred is valuable."
The book Tsin-shi says, '' If there be
a minister possessed of strict fidelity, he
seems to have no other qualification; [i. e.
this includes all others :] his mind is en-
TRANSLATIONS FROM THE CHINESE. 37
larged as if it could contain every thing.
When another person possesses ability,
he rejoices as if it were his own. When
another possesses talent and virtue, his
heart loves him, and nat only commends
him with his lips, but really embraces him
in his regard. [Such a man] can protect
my son and my son's son, and a whole
people. Hence there must arise great
advantage.
If, when a man possesses ability, he is
envied and hated ; if when he possesses
talent and virtue, he is rejected and not
allowed to enter, it really cannot be endur-
ed. Such are not able to protect my son,
my son's son, or the people. A¥hen [the
case is] thus, may it not be said to be
dangerous ?
Only the virtuous can put away from
them such bad persons, and cast them out
to the four points of the compass, amongst
foreigners ; not allowing them to remain
in the middle empire. This expresses
that the virtuous only can [on just grounds]
love men or hate men.
To see a good man and not exalt him,
to exalt him and yet not treat him with
38 TRANSLATIONS FROM THE CHINESE.
respect ; to see a bad man and not reject
him, to reject him and not send him far
away; are all blameable.
To love those whom mankind generally
hate ; to hate those whom mankind gene-
rally love ; is to oppose the nature of man.
The judgments of heaven must come down
upon such a person.
The prince who has the great doctrine,
will by tidelity and truth preserve it ; by
pride he will lose it.
To increase the revenue is an important
concern. Let those who increase it be
many; and those who consume it be few.
For this let the people exert themselves ;
and do not call for their services at impro-
per seasons. Be sparing of expence, so
will your revenue be always sufficient.
A good man by wealth raises his per-
son, a bad man wastes his person to in-
crease his wealth.
It has never been that a prince loved
the exercise of goodness and benevolence,
and the people did not love the practice
of duty on their part. It has not been
that they loved the practice of their du-
ties, and left any work unfinished. It
TRANSLATIONS FROM THE CHINESE. 39
has not been, that the treasury in such
circumstances has been without money in
it.
Mung-hien-tsi said, " He who keeps
a horse and carriage should not extort
hens and swine. He who is in such cir-
cumstances as to preserve ice for his use
in summer, should not feed cows and
sheep. The prince who has a thousand
chariots, should not have an avaricious
minister. If he has an avaricious minis-
ter, he might as well have a thief. Thus
a nation reckons, not wealth, but righte-
ousness, its greatest advantage.
If the leaders of a nation set their minds
on wealth, they will draw worthless per-
sons about them, will call them good, and
will commission them to administer the
nation. But judgments from heaven, and
distress from man, will come at once ; and
then, though they should have good men,
they will find it impossible to restore
things.
The reverse of this is, for a nation
to seek prosperity, not from wealth, but
from righteousness.
On the right is delivered the tenth sec-
40 TRANSLATIONS FROM THE CHINESE.
tion, which illustrates the government of
a state and the regulation of an empire.
In all are delivered ten sections : the
first four speaks delightfully of the con-
tents of the whole. Afterwards the sixth
minutely states the contents of the follow-
ing sections. The fifth explains the re-
quisites of goodness. The sixth deter-
mines what lies at the foundation.
Those who begin to learn ought to ap-
ply themselves very diligently. He who
reads ought to study closely : he must not
say, the subject is near [easy,] and yet
slight it.
THE END OF
Ta-Hio.
( 41 )
ACCOUNT
OF
FOE.
Foe was the founder of a sect, which in Japan
and China now prevails to a great extent.
This account of him is translated from a Chi-
nese work, entitled, San-kiaO'i/uen-lieu, *' The
rise and progress of the three sects/' viz. those
of Kung'fu'tsi, Foe^ and Tao-szi,
The work begins with the life of Confu cius,
and after the accounts of Foe, and Tao, gives
the lives of a great number of subordinate deities.
«
i «' 1
( 43 )
Foe.
The surname of She-kia-meu-ni-foe,
[the lord of religion in the middle ages,]
was Chai'li. His father was the king of
Tsing-fan. His mother^s name was
Tsing'tsing-miao-ivei. When at Puy
she bore Foe, then called TeU'Sio-tien-
kung : he was also called Shingshen-^
tien-jin, [^' the virtuous, heavenly man :'^]
and Hu-ming-ta-szi, ['^ the great and il-
lustrious learned man.'^] He was the re-
storer of the multitude, and the supplier
of that which was wanting. He exhibited
his person, every where, as an example.
It is written in the book Pu-yeu, that
Foe was born of the royal family Chai-li.
He exhibited great wisdom and splen-
dour ; and was manifest in every place.
Wherever he sat cross-legged, the earth
produced the golden lien flower. He
44 TRANSLATIONS FROM THE CHINESE.
walked seven steps to the east, west,
north and south ; with the finger of his
right hand he pointed to heaven ; with
that of his left he pointed to the earth,
and speaking with the voice of a lion, said,
*^ Above, below, and all around there
is none more honourable than I.'' He
was born on the 8th day, of the fourth
moon, of the 24th year, of the reign of
the king Chao ; during the dynasty Cheu.
.'On the 8th day, of the second moon, of
the 42nd year, of the same reign, when
19 years of age, he begged of his parents
that he might be permitted to leave the
family, and deliberated with himself,
whither he should go. He went and
looked out at the four doors, and saw the
old, the sick, the unburied and the dis-
tressed. In the midst of joy, his heart
was filled with compassion. He thought —
were but age, sickness and death avoided,
it would be well. That night, at mid-
night, a heavenly person, whose name
was Tsing-kia, appeared in the middle of
the southern window, and stretching out
his hand said, '' O prince, the time which
you have mentioned to leave your family
TRANSLATIONS FROM THE CHINESE. 45
is now come ; you may go." When the
prince heard this, he was exceedingly
glad, and immediately, having passed
over the walls of the city, went to the
midst of the hill Tan-te to cultivate rea-
son. He at first remained three years at
O'lan and Kia-lan, where he found that
they were unprofitable places. He was
fully convinced that they were bad, and
therefore he left them, and went to Yu-*
teu-lan-foe and remained three years.
That place, also, he found extremely un-
favourable to study ; and being persuaded
that it was bad, he left it, and went to
Siang'-teu hill, where he lived with
other religionists who were not of his
sect ; with them he daily ate liempseed
and wheat. Here he passed sixteen years.
Hence the Classic says, '' without having
such intention ; without pointing out
[that it should be so] he completely sub-
jected all the other religionists to himself.
He first repeatedly tried their depraved
arts, and then declared to them the square
and expedient [the rule of doing that to
others which we ourselves like.] He ex-
hibited [to them] uncommon appearances,
46 TRANSLATIONS FROM THE CHINESE.
and commanded them to advance to
goodness.
The book Pu-tsie says, '' On the 8th
day, of the second moon, when the bright
stars appear, Pu-sa [the universal deliver-
er,] in the time of * was 30 years
of age* It was the third year of king
WIo, and the year of the cycle Kuei-wei.
There, in the midst of the garden So-yCy
to * five persons he communicated
the four truths, and the law of returning
in a circle [the metempsychosis ;] and he
discoursed on reason and certain retribu-
tion/^ He remained in the world and
spoke of his laws forty years. Afterwards
he taught his pupil the honoured Afo-ho-
kia-ye, saying, —
'' The law of purity ; the duty of trust-
ing in the wonderful heart of JVie-puon,
[he who sits cross-legged, the posture in
which Foe is always represented,] the
doctrine of real appearance and no ap-r
pearance ; the true and supremely excel-
lent law, I now take and deliver to you.
It is your's to preserve it. Do not say
that it is distressing or difficult. You
* Chasms unsupplied in the original.
TRANSLATIONS FROM THE CHINESE. 47
will be able to assist me in promulgating
my doctrines and renovating the world ;
do not cause them to be discontinued/^
He then uttered this Ki, [enigma.]
^^ Law, the foundation of law, no law.
No law, law, also law,
Now is delivered in the time of no law.
Law, law, where is law ?*
At the same time that Foe, the honour-
ed of the age, delivered this Ki to Mo-ho^
kior-ye, he further added, " I now take
my robe, composed of golden threads, and
deliver it to you, that you may place it in
the sanctuary of deity, and preserve it
from injury till the age of mercy shall ar-
rive, when Foe shall appear."
When Mo^ho'kia-ye heard the Ki, he
stooped with his head and face towards
his feet and said, " Most excellent ! most
excellent! it is mine to obey with the
most profound submission the doctrines of
Foe.''
Foe, the honoured of the age, then
went to the city Kiu-shi-no, and addressed
* Tliaugli apparently there be no fixed law or rule of con.
duct, yet there i$iust really be such a law. Exposition of the
Trmslator^s Chinese Tutor,
48 TRANSLATIONS FROM THE CHINESE.
a vast multitude saying, '' I am greatly
distressed because of the people of the
age. I wish to enter and sit down in the
posture of meditation." He immediately
went to the side of the river Hi-lien, and
under two So-so trees, on the right side,
folding his legs, he instantly expired.
He again rose from his coffin in conse-
quence of a law which he had not deli-
vered. He then uttered a Ki respecting
death :
" All actions are improper :
Hence is produced the law of destruc-
tion.
In life destruction is ins(tant ; men de- '
stroy themselves.
After death all is repose.'*
His disciples all immediately hastened,
and took fragrant wood to bum* him.
After he was burned the coffinf yet re^"^
mained as before.
The multitude immediately arranged
before Foe, praised him by the following
Ki
* It is yet the practice for the priests of Foe to be burned
ifter death.
t The iradition is, that the fire was put within, yet thecof-
in was not consumed.
TRANSLATIONS FROM THE CHINESE. 49
^' In all common persons is depraved
fire ;
How can they burn thus excellently ?
We beg that hononired Foe will dis-^
play his three splendid fires.
And surround his golden-coloured bo-
dy."
His golden-coloured coflfin then ascend-
ed high in the air, by the So-so tree; and
was carried backwards and forwards,
and then converted into three splendid
fires. The ashes were instantaneously
changed into valuable globules that filled
eight hu and four teu,'^
This took place on the 15th of the 2nd
moon, of the year of the cycle Jin-shin,
in the 52nd year of king JHo.
A hundred and seventeen years after
the burning of JFoe, the honoured of the
age, his religion arrived in China, th^
middle empire. It was in the time of the
latter dynasty Han, The emperor Ming
dreamed one night that he saw a golden
man, of a tall stature, large neck, and
splendid as the sun and moon. When^
* About a gallon.
if
60 TRANSLATIONS FROM THE CHINESE.
he enquired of all his ministers respecting
it, one said, '' In the West there is a deity
who«e name is Foe : is it he of whom
your majesty has dreamed ?'*
Messengers were then sent to the king-
dom Tien-lo, to enquire respecting their
religion ; to obtain their books, and bring
some of their Sha-muen, [priests.J'
The Sha-muen said that Foe was fifteen
cubits tall, of a yellow golden colour, his
neck large, and that he shone like the
snn and moon. He is capable of endless
transiormations. There is no place to
which he cannot go ; he can understand
all things, and he greatly commiserates,
and delivers, the multitude of living men.
The above account is accompanied by
an engraving, representing Foe, sitting
cross-legged on a pedestal, and two of
his pupils by his side. Around the head
of each are diverging rays of light.
They speak of three appearances of Foe:
the first, JSTan'mo-o-mi-to-foe, who pre-
sided over the state of things that preceded
the present heavens and earth. The »e-
TRANSLATIONS FROM THE CHINESE. 5i
cond, J^an-mO'She-kia'-meu-ni^wen'foe^
the lord of religion during the middle
heaven, that is, the present state of things.
The third, Nan-mo-mi'le^tsun-foe, who
shall appear on the state of things which
shall succeed the present. 120,000 years
are allowed to each Sun-hwue, complete
revolution or state of things.
In the temples of Foe, these are repre-
sented by the symbols of three persons
seated by the side of each other. In the
middle is he who presides over the present
state of things. The names made use of,
and which have been just now recited,
are in a foreign dialect and unintelligible
to the Chinese.
( ^3 )
EXTRACT
fllOM
HO-KIANG.
A Paraphrase on the Sun-yu.
'' The emperor sacrifices to heaven and
earth ; governors of states to the gods
of the country ; superior officers to the
five household gods ; and the people sa-
crifice to their ancestors/'
From this passage it appears, that,
whatever ideas of worship are entertained
in the rite of sacrificing to the heavens and
54> TRANSLATIONS FROM THE CHINESE.
earth, the gods of the country, and the
household gods ; the same kind of religi-
ous honour is paid by the common peo-
ple of China, to their ancestors.
( S5 )
ACCOUNT
OF THE SECT
T A O - S Z U.
From " The Rise and Progress of the
Three Sects.''
A holy record of the marvellous Tai-
shang^lao'kiun, [the most high and vene-
rable prince,] of the golden temple of
heaven ; — of the prince Tao, the pro-
found, marvellous, glorious and preci-
ous ; the original, first and most high
emperor, [author,] of the true religion
and original writings.
He informed a certain emperor, that of
old, the heavens and the earth, were not
56 TRANSLATIONS FROM THE CHINESE.
separated : the Yin and the Yang were
not divided : all was confusion and com-
plete chaos. There were immensity and
darkness. In the midst of the existing
expanse, was a combination of a thousand
million layers of pure air, which produced
tMiao-ivu-shing'kiun, [the marvellous and
most holy prince,] afterwards entitled,
*'The marvellous and supremely high em-
peror ; the real original ; the first and most
honoured in heaven:'-- also entitled, " The
precious and venerable man of heaven. ^^
After nine times a hundred thousand
ninety thousands; nine thousand, nine
hundred and ninety hundred thousand
times ten thousand creations and annihi-
lations, there was a combination of a hun-
dred thousand times ten thousand layers
of pure air, which produced Miao-yeii-
shing'kiun, [" the marvellous and holy
prince.'^] He called himself '' the great
prince Tao, the marvellous and great em-
peror, the ruler of void space, the king of
the morning." He was entitled " the
glorious and precious venerable man."
After eight times a hundred thousand
eight thousands, eight hundred and eighty
TRANSLATIONS FROM THE CHINESE* dj
times a hundred thousand creations and
annihilations, there was a combination of
a hundred thousand times ten thousand
layers of pure air, which produced the
holy prince of chaos. The records entitle
him, " The most true and great emperor,
the marvellous, original and venerable
prince of chaos, and ten thousand trans-
formations/' He is also entitled, '' The
precious divinity, the aged man, the ven-
erable prince/' Though these in succes-
sive ages were produced, yet they were
not born.
It happened during the dynasty Shang^
in the time of the eighteenth emperor
Yang-kia, that the divine transforming
air, was separated and imparted to the
womb of the woman Hiuen-miao-yU)
[marvellous and valuable woman,] where
it remained eighty-one years, till the time
of Wu-ting, the twenty-second king, in
the year Keng-shin of the cycle, the se-
cond moon, and fifteenth day, when at
the sixth hour in the morning, she was
delivered, [of Tao,] being in the king-
dom Tsu, the district Ku, the village Sai^
and the street Kio-jin. Tao's surname
6S TRANSLATIONS FROM THE CHINESE.
was Si, his name Urh, his letter Pe-yang,
his title after death Tan. He published
two works called Tao^te, [reason and
virtue.]
Further, on examining the Shing-kU
king, [holy record of Sao-kiun, or Tao,
the venerable prince,] it is found stated
thus : — Tai'Shang-lao-kiun, [the great,
exalted, and venerable prince,] dwelt at
th« palace Tai-tsing, [original purity.]
He was the ancestor of original air, [or
spirit.] He was the lord of the root and
origin of heaven and earth, and dwelt in
the midst of extreme silence and perfect
emptiness, before the very first and the
very commencement. It was he, and he
only, who repeatedly, universally, and
constantly fostered the air, and dissolved
the essence of man ; who spread out the
heavens and the earth, and superintended
their formations and destructions in an
incalculable series. He transformed his
person, and went every where in this
world of sand and dust. He ascended on
high, and calculated to the utmost bounds
of succeeding ages, after the spreading
abroad of the heavens and earth. He ob-
TRANSLATIONS FROM THE CHINESE. 69
served the thin and the thick, [the
bad and the good,] of the age, and ac-
cording to the times established his teach-
ing. In every age he was the imperial
teacher, and formed the laws, which at
once either reached to the ninth heavens,
or were extended to the four seas. From
the time of the three kings, and down
through succeeding ages to the time of the
king Ti, all submitted to him.
Thus it is known that above and below
the heavens, Sao-kiun [the venerable
prince] formed all the energies of Tao,
He promulgated ten thousand times ten
thousand laws, and there was none who
did not obtain his salvation and deliver-
ance : yet mankind do not advert to what
they daily use.
Sao-tsi, [the venerable sage,] said, '' I
was born before there was any appear-
ance ; I arose before the very first ; I act-
ed at the origin of simple unfashioned
matter ; I was present at the opening of
the obscure mass ; and moved in the midst
of the expanse ; I went out and in at the
doors of the utmost bounds of space.''
Hence Ko^hiuen in his preface to the
60 TRANSLATIONS FROM THE CHINESE.
TaO'te says, '' Sao-tsi was self existent ;
produced before the state of absolute noth-
ingness ; and arose to be before there was
any cause. He superintends the begin-
ning of the heavens and the earths, in-
cluding more than can be uttered or writ-
ten.^'
It is further said, that the people of the
world report, that Sao-tsi descended dur-
ing the age of Yin. Since the title Sao-
tsi began, innumerable creations and an-
nihilations have passed ; it began in ages
extremely distant, remote in the utmost
possible degree. Before spreading abroad
the heavens and the earth, he descended
as the imperial teacher, and for age after
age did not discontinue. Man cannot
know him.
It appears in the records of Sao-tsi, that
from before opening the heavens and the
earth, down to the time of king Tang, in
the dynasty Yin, for successive genera-
tions, he was the imperial teacher ; and
transforming his person, he descended to
the world.
During the dynasty Yin, in the year
Kia-tsi of this cycle, the 17th year of the
TRANSLATIONS FROM THE CHINESE. 6l
reign of Tang, he began to reveal the
mystery of his birth. From the place of
perfect purity and constant reason, he
received the essence of the sun ; and
transforming its five colours, he form-
ed a ball as large as a bullet. At that
time Yu-niu, [the precious woman,] was
at noon day sleeping, and on receiv-
ing the ball in her mouth, swallowed it.
Hence she conceived. She was pregnant
eighty-one years, till the ninth year of
Wu-ting\ on the day Keng-shin, when
the left side of Yu-niu opened, and
she bore a son from under her ribs. When
born, his head was white ; his name Sao-
tsi, [old child-sage.] He was born below
a Si [plumb] tree : — pointing to the tree
he said, '' That Si is my surname.^'
From the ninth year of Wu-fing, in
the dynasty Yin, the year of the cycle
Keng-shin, to the ninth year of king
Chao, of the kingdom Tsin — a space of
996 years, he remained in the world.
Then in the west ascended the hill Kuen
Lun, [the abode of immortal spirits.]
The work of Si-she-so, called Po-ivo-
shi, says, '* In the third year of Wu-te^
62 TRANSLATIONS FROM THE CHINESE.
the founder of the dynasty Tang, a per-
son called Kie-shen-shing, belonging to
Tsing-Cheu, lived at Yang-Mo hill, and
was clothed in moon-white garments.
An old man there, called to him and said,
'' Do you go for me to the emperor Tang,
and say to him — I am Sao-kiiin, [the ve-
nerable prince,] your ancestor.'' In con-
sequence of this, the founder of the dy-
nasty, built a temple to Sao-kiun, and
his son honoured him by the appellation
of '' The marvellous and original em-
peror."
The emperor Ming wrote a commenta-
ry on the authentic work Tao-te, At
this time scholars study it. The temples
of Hiuen-i/ueu^hoang-ti, [the marvellous
and original emperor,] are erected in both
capitals, [Peking and Nanking ;] also in
every Cheu. The masters at the capitals,
mark on the temples, '' Kiuen-yuen-
kung,'' [the temple of the marvellous ori-
gin.] All the Cheu mark them, '' Tsi-
kie-kung" [the temple of the most hon-
ourable.] The western capital marks
them '' Tai-tsing-kung,'' [the temple of
perfect purity.] The eastern capital marks
TRANSLATIONS FROM THE CHINESE. 63
them '' Tai-wei-kung" [the temple of
the wonderfully subtle.] At each of these
temples there are pupils. The imperial
mark was '' The great holy ancestor, the
lofty, the exalted, the great Tao of the
golden palace, the marvellous origin, the
emperor of heaven, the great ruler/^
The work Chao-hoei, of the kingdom
Sung, says, that the emperor Ching-fsing^
tai-ping, in his sixth year, eighth moon
and eleventh day, made the following
highly honourable title, which the people
received with the most profound respect,
'' The great and exalted Sao-kiuri; the
origin of chaos ; the supremely virtuous
emperor."
The emperor Jin-tsung thus praised
him :
How great is the supreme Tao /
Not made, yet existing.
The end of creations and annihilations,
and then beginning.
Before the earth, and before the hea-
vens.
Light and glory unite around him.
Continuing for eternal creations and
annihilations.
64 TRANSLATIONS FROM THE CHINESE*
In the east he taught our father JV*/,
[Confucius ;]
In the west he directed the immortal
Kin-sien ;
A hundred kings have kept his laws ;
The holy perfect men have received
his instructions ;
The first of all religions ;
Marvellous is it — passing marvellous !*
* The Translator is of opinion, that this description ap-
proaches as near to right conceptions of the Supreme Being,
as any similar production known to the Chinese, with whom
he has had intercourse.
( 65 )
A DISCOURSE
DEHORTING FROM
EATING BEEF,
Delivered under the Person of an Ox.
'' I request, good people, that you will
listen to what I have to say. In the
whole world there is no distress equal to
that of the ox. In spring and summer,
in autumn and winter, he diligently exerts
his strength : during the four seasons there
is no respite to his labours.
" I, an ox, drag the plow, a thousand
♦ In the original of this piece, the characters which form tber
discourse, are arranged so as to form the figure of an ox.
66 TRANSLATIONS FROM THE CHINESE.
pound weight, fastened to my shoulders.
Hundreds and thousands of lashes are,
by a leathern whip, inflicted upon me.
Curses and abuse in a thousand forms, are
poured upon me. I am driven with
threatenings rapidly along, and not allow-
ed to stand still. Through the dry ground
or the deep water, I with difficulty drag
the plow. With an empty belly, the tears
flow from both my eyes. I hope in the
morning, that I shall be early released ;
but who does not know that I am detained
till the evening ? If with a hungry belly
I eat the grass in the midst of the field,
the whole family, great and small, insult-
ingly abuse me. I am left to eat any
species of herb, amongst the hills, but
you, my master, yourself receive the grain
that is sown in the field. Of the Chen
Paddy, you make rice, of the JVo Paddy,
you make wine. You have cotton, wheat,
and herbs, of a thousand different kinds.
Your garden is full of vegetables. When
your men and women marry, amidst all
your felicity, if there be a want of money,
you let me out to others. When pressed
for the payment of duties, you devise no
TRANSLATIONS FROM THE CHINESE. 67
plans, but take and sell the ox, that plows
your field. WHen you see that I am old
and weak, you sell me to the butcher to
be killed. The butcher conducts me
home and soon strikes me in the forehead
with the head of an iron hatchet, after
which, I am left to die in the utmost dis-
tress. My skin is peeled off, and my
bones scraped : — but when was I their
enemy ? When men in life are greatly
distressed, I apprehend that it is in con-
sequence of having before neglected vir-
tue. My belly is ripped open, and my
bowels taken out ; my bones also are
taken ; the sharp knife scrapes my bones,
and cuts my throat. Those who sell me,
do not grow rich ; those who eat me, do
not grow fat ; those who kill me, are most
decidedly bad men. They take my skin
to cover the drum by which the country
is alarmed, and the gods are grieved. If
they continue to kill me, in time there
will not be oxen to till the ground, and
your children and grand-children must
use the spade. I am fully persuaded
after mature consideration, that the wicked
persons who kill oxen, will, in the next
68 TRANSLATIONS FROM THE CHINESE.
life, be transformed, each of them, into
an ox, like me/^
Believe and act according to the above :
engrave and publish it ; hence your me-
rits and your virtue will be boundless.*
* The influence of this popular production is so great, that
many Chinese, perhaps one in twenty, some say one in ten,
will not eat beef.
{ 69 )
SPECIMENS
or
EPISTOLARY CORRESPONDENCE,
FROM A
Popular Chinese Collection.
To a Friend who has lately left Another.
" Half a month has already elapsed
since we saw each other. The weeds and
thorns in my heart, are growing rapidly.
The odour of your illustrious virtue, yet,
however, as my girdle and vest, hangs
about me.
As for me, I am rustic and destitute of
ability. I learn with difficulty, the me-
nial art of handling a whip.* I only
* To drive a carriage is, by the Chinese, enumerated
amongst the arts.
70 TRANSLATIONS FROM THE CHINESE.
fear that by approaching your illustrious
steps, I shall trespass, and dishonour
you."*
Another,
'' Ten days have elapsed since I had
the privilege of listening to your able in-
structions. Ere I was aware, I found my
heart filled and choked with noxious
weeds. Perhaps I shall have to thank
you, for favouring me with an epistle, in
which I know vour words will flow, lim-
pid as the streams of pure water : then
shall I instantly see the nature of things
and have my heart opened to understand."
To a Friend at a distance.
'' We have long been far separated
from each other : not a day passes but
my spirit flies and hovers at your right
and left. I consider with myself, whe-
ther or not, my virtuous elder brother^s
heart, yet ruminates on me his old friend."
* According to the ancient usage, the emperor had nine
steps up to his house ; ministers of state, seven ; viceroys, five;
inferior officers, three
TRANSLATIONS FROM THE CHINESE. 71
To a Friend.
^^ I am removed from your splendid vir-
tues. I stand looking towards you with
anxious expectation. There is nothing
for me but toiling along a dusty road.
To receive your advice, as well as pay
my respects, are both out of my power.
In sleep my spirit dreams of you ; it in-
duces a kind of intoxication.
I consider my virtuous brother, a happy
man, eminent and adorned with all recti-
tude. You are determined in your good
purposes, and rejoice in the path of rea-
son. You are always and increasingly
happy. On this account I am rejoiced
and consoled more than can be express-
ed.^^*
* The Chinese abound in coraplimentary professions of
friendship ; but, from the prevailing want of truth in China,
there is amongst all ranks, a universal and very observable
distrust, which clearly indicates that the true benevolence of
social feelings is scarcely known.
THE END
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