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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