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  The Wisdom of the East Series

  EDITED BY
  L. CRANMER-BYNG
  Dr. S. A. KAPADIA


  THE BOOK OF FILIAL DUTY




  WISDOM OF THE EAST

  THE BOOK OF
  FILIAL DUTY

  TRANSLATED FROM THE CHINESE
  OF THE HSIAO CHING

  BY IVAN CHÊN

  FIRST SECRETARY TO THE CHINESE LEGATION


  WITH THE TWENTY-FOUR EXAMPLES
  FROM THE CHINESE

  [Illustration]

  LONDON
  JOHN MURRAY, ALBEMARLE STREET
  1908




  PRINTED BY
  HAZELL, WATSON AND VINEY, LD.,
  LONDON AND AYLESBURY.




CONTENTS


                                                                    PAGE
  INTRODUCTION                                                         7

  THE DOCTRINE OF FILIAL DUTY                                         16

  THE TWENTY-FOUR EXAMPLES                                            33




EDITORIAL NOTE


The object of the Editors of this series is a very definite one. They
desire above all things that, in their humble way, these books shall be
the ambassadors of goodwill and understanding between East and West—the
old world of Thought and the new of Action. In this endeavour, and in
their own sphere, they are but followers of the highest example in the
land. They are confident that a deeper knowledge of the great ideals
and lofty philosophy of Oriental thought may help to a revival of that
true spirit of Charity which neither despises nor fears the nations of
another creed and colour. Finally, in thanking press and public for
the very cordial reception given to the “Wisdom of the East” Series,
they wish to state that no pains have been spared to secure the best
specialists for the treatment of the various subjects at hand.

  L. CRANMER-BYNG.
  S. A. KAPADIA.

  NORTHBROOK SOCIETY,
  185 PICCADILLY, W.




INTRODUCTION


I. THE ORIGIN OF THE BOOK

The _Hsiao Ching_, or _Book of Filial Duty_, is generally held to be
the work of an unknown pupil of Tsêng Ts‘an, the disciple of Confucius,
to whom is attributed the famous Confucian classic known as _The
Greater Learning_. Certainly it can be traced back as far as 400 B.C.,
within a century from the death of Confucius. The preservation of
the text in its present form is due to the Emperor Ming Huang (A.D.
685-762), one of the most fascinating characters in Chinese history,
who had it engraved, together with eleven other of the Confucian
writings, on tablets of stone and set up in his capital of Chang-an. He
afterwards added a commentary of his own, which is still extant, and
has proved invaluable to all commentators of a later period. _The Book
of Filial Duty_ is often found in China bound up with another treatise
called the _Hsiao Hsüeh_, or _Teaching for the Young_, of which the
following is a specimen: “The way to become a student is with meekness
and humility, receiving with confidence every word spoken by the
master. The pupil, when he sees men of virtue, should try to follow
in their steps; when he hears wise sayings, he should try to conform
to them. He must not harbour evil designs, but always act honourably.
Whether at home or abroad, he must have a fixed abode, and resort with
those who are well disposed, regulating his demeanour with care, and
curbing the passions.”

Few books have enjoyed greater popularity amongst all classes in
China than _The Book of Filial Duty_. It may be called _The Book of
Emperors_, from the fact that so many Emperors, both before and after
Ming Huang, have commentated upon it. Equally it is _The Book of
Youth_, being the first treatise of importance placed in the hands of
children, after the horn books of elementary instruction. The reason
for its survival after so many centuries is not hard to seek. Family
life has always been, from time immemorial, the foundation-stone
of the Chinese Empire, and filial piety is the foundation-stone of
family life. Nor does this duty of son to father merely extend to
the living. The living head of the family pays due reverence to the
countless ancestors who have preceded him. A witty Chinese writer
once remarked that in the West family life only began after death—in
the family vault. Here, at any rate, after years of separation and
divided interests, the members met to enjoy a common oblivion. I cannot
but think that there is some exaggeration in this; yet not even the
greatest apologist of Western methods will venture to deny that the
Chinese and indeed most Oriental ideals of family life are superior to
his own. Whilst living, only the calls of Empire, or the demands of
their profession, may keep relations apart; but the interests of the
family are always greater than the interests of the individual, and no
exile is without hope of return to the home of his fathers. The dead
will not be forgotten, for it will be the duty of their sons to offer
sacrifice to their shades. The death-days of two generations of parents
are kept sacred with solemn festival, and the nameless and unnumbered
dead have their special days of ceremony and remembrance in the spring
and autumn. Every house has its family shrine, every village its hall
of ancestors. Thus the filial piety of the survivors honours those who
have gone.

As regards the living, respect is the great essential of daily
intercourse. The subject respects his emperor, the son his father,
the wife her husband, and the younger brother his elder brother. But
respect is not only for those older than ourselves, or of superior
station. The wisdom of Confucius is nowhere more clearly shown than in
his utterance concerning the respect to be paid to youth: “A youth is
to be regarded with respect. How do we know that his future will not
be equal to our present? If he reach the age of forty or fifty, and
has not made himself heard of, then he will indeed not be worthy of
respect.”

_Maxima debetur pueris reverentia!_

The Chinese national spirit is a spirit of continuity; the spirit of
the Confucian philosophy is a spirit of harmony with the environment of
daily life. “Confucius,” says Tzŭ-ssŭ, “possessed, as if by hereditary
transmission, the virtues of Yao and Shun [Emperors of the Golden Age],
and modelled himself on Wên and Wu [first King of the Chou dynasty,
1133 B.C.] as his exemplars. Above all, he kept in unison with the
seasons of the sky; below, he conformed to the water and the land.

“We may liken him unto the sky and earth in respect of the universality
with which they uphold and sustain things, the universality with which
they overspread and enfold things. We may liken him unto the four
seasons in respect of their varied march; unto the sun and moon in
respect of their alternate shining.

“All things are kept in train together without their injuring one
another; their ways go on together without interfering one with
another: the smaller forces in river streams, the greater forces in
ample transformations. It is this that makes the sky and earth so
great.”[1]

The first environment of the human soul is that of the family. Before
we can become good subjects, before we can aspire to study nature and
mould ourselves upon the laws of heaven and earth, we must first of
all learn to become good sons, to complete the unity of family life.
All things will be added in their due course. To the Chinese mind the
successful policy in life is a policy of adjustment. This policy runs
from highest to lowest, and back again from lowest to highest. The
Emperor adjusts himself to the requirements of his great Ministers,
they in their turn to the provincial governors, they in their turn to
the local magistrates, and so on down the scale of social order. So
this policy of adjustment works equally upwards from the youngest son
of the meanest family to the Emperor himself, who adjusts his methods
to those employed by his August Father. As _The Book of Odes_ says:

    That great and noble Prince displayed
    The sense of right in all he wrought;
    Adjusting justly, grade by grade,
    The spirit of his wisdom swayed
    Peasant and peer; the crowd, the court.

It is for this reason that _The Book of Filial Duty_ commences with
a chapter on “Filial Piety in the Son of Heaven.” The Emperor is, the
Emperor always has been, the father of the greatest family on earth—the
Chinese nation.


II. THE TWENTY-FOUR EXAMPLES OF FILIAL DUTY

Instead of the _Hsiao Hsüeh_, or _Teaching for the Young_, which is
usually grouped with _The Book of Filial Duty_, I have chosen _The
Twenty-four Examples of Filial Duty_ by way of illustration to the
_Hsiao Ching_. They are naïve and terse, and yet not without their
simple charm. Even where they lend themselves to exaggeration, as in
the story of the old gentleman who dressed himself in gay garments
and frisked in front of his very venerable parents, they are not
meaningless nor devoid of humanity. The lesson to be drawn is that our
duty towards our parents is the first obligation in life, and that we
should go, if necessary, to all lengths to fulfil it. Nothing is known
of the authorship of these stories, or the time in which they are
written. Each story is accompanied by its commentary, and probably the
stories themselves originated during the Ming dynasty (A.D. 1368-1644),
the commentaries belonging mostly to the latter years of that dynasty.
The period dealt with in these tales is a very wide one, and ranges
from the time of the great Emperor Shun (_circa_ 2300 B.C.) down to
the Sung dynasty (A.D. 900-1200). There have been many editions of
_The Twenty-four Examples_ in Chinese, mostly embellished with quaint
and original woodcuts, of which the figure on the cover of the present
volume, kindly supplied by Mrs. Lionel Giles, is an example.


III. FILIAL DUTY AND PARENTAL LOVE

In conclusion, I hope none of my readers will imagine, from these
examples and the treatise that precedes them, that Chinese family life
is cold and repellent, and devoid of mutual love. The moment a tiny
life enters the circle it is guarded by the triple walls of kinship.
In the children our parents return to us; in the children we survive.
All through Chinese history the exile longs for return to wife and
children. All through Chinese literature you will find allusion to the
love of little ones which has been the heritage of the Chinese from
time unknown. _The Book of Odes_, quoted in Mr. Ku Hung-ming’s eloquent
translation of the _Chung Yung_, or _Conduct of Life_, for this Series,
says:

    When wives and children and their sires are one,
    ’Tis like the harp and lute in unison.
    When brothers live in concord and in peace,
    The strains of harmony shall never cease.
    The lamp of happy union lights the home,
    _And bright days follow when the children come_.

With the Chinese the natural joys of life have always been the most
sought after. Home, family, friendship, landscape, and flowers—these
are the pleasures which they delight in. The religion of Confucius
is the religion of daily life. On the side of the parent there is
responsibility; on the side of the child, obedience, but not a blind
one. Of the responsibility of parents there is no question. Confucius
himself laid down the law when he sentenced a father, who had brought
an accusation against his son, to be imprisoned with him. On being
remonstrated with, he made this memorable reply: “Am I to punish for
a breach of filial piety one who has never been taught to be filially
minded? Is not he who neglects to teach his son his duties equally
guilty with the son who fails in them? Crime is not inherent in human
nature, and therefore the father in the family and the government in
the State are responsible for the crimes committed against filial piety
and the public laws.”

On the other hand, the obedient son must be able to discriminate and
not follow blindly, when the father is at fault. In the _Li Chi_, or
_Book of Rites_, it is written: “When his parents are in error, the
son must remonstrate with them with respect and gently. If they do not
receive his reproof, he must strive more and more to be dutiful and
respectful towards them till they are pleased, and then he must again
point out their fault.”

The Chinese give respect to the living, and also reverence the dead.
It is from the past that they have tried to learn, and the past is a
pathway which the feet of spirits have trodden and made luminous. And,
moreover, no man can escape from his ancestors, even if he go to the
uttermost parts of the earth and dwell among strangers. Over the heads
of the family the politician, ancient and modern, looks to the State.
But China, from the shelter and security of her myriad bulwarks, has
watched the sun of many empires rise and set.


NOTE

In preparing this little book for the press, I am indebted to Mr.
Lionel Giles and Mr. L. Cranmer-Byng for their kind assistance. Mr.
Giles has revised the English spelling of Chinese names according to
the system almost universally adopted by sinologues to-day; while Mr.
Cranmer-Byng has made himself responsible for the Introduction. As
regards _The Twenty-four Examples of Filial Duty_, due acknowledgment
must be made to Vol. VI. of _The Chinese Repository_, which contains
the only complete translation of these stories, and has been
extensively drawn upon for the present work.


FOOTNOTES:

[1] Translated by John Carey Hall in _Chinese Civilisation_, by Pierre
Laffitte.




THE DOCTRINE OF FILIAL DUTY




CHAPTER I

THE MEANING OF FILIAL DUTY


Once upon a time Confucius was sitting in his study, having his
disciple Tsêng Ts‘an to attend upon him. He asked Tsêng Ts‘an: “Do
you know by what virtue and power the good Emperors of old made the
world peaceful, the people to live in harmony with one another, and
the inferior contented under the control of their superiors?” To this
Tsêng Ts‘an, rising from his seat, replied: “I do not know this, for
I am not clever.” Then said Confucius: “The duty of children to their
parents is the fountain whence all other virtues spring, and also the
starting-point from which we ought to begin our education. Now take
your seat, and I will explain this. Our body and hair and skin are all
derived from our parents, and therefore we have no right to injure any
of them in the least. This is the first duty of a child.

“To live an upright life and to spread the great doctrines of humanity
must win good reputation after death, and reflect great honour upon our
parents. This is the last duty of a son.

“Hence the first duty of a son is to pay a careful attention to every
want of his parents. The next is to serve his government loyally; and
the last to establish a good name for himself.

“So it is written in the _Ta Ya_[2]: ‘You must think of your ancestors
and continue to cultivate the virtue which you inherit from them.’”




CHAPTER II

THE FILIAL DUTY OF AN EMPEROR


In order to prevent the people from treating their parents with
cruelty, the Emperor first sets an example to them by showing a dear
love to his mother; and in order to teach them not to treat their
parents with rudeness, he first treats his parents with respect. Having
loved and respected his own parents, his good conduct will influence
the minds of his people, and his good example will be followed by them.

So it is written in the _Fu Hsing_[3]: “When the Emperor has done a
good act, millions will be benefited.”


FOOTNOTES:

[2] A section of the _Canon of Poetry_.

[3] The 27th of the books of Chou in the _Canon of History_.




CHAPTER III

THE FILIAL DUTY OF FEUDAL PRINCES


Any man will be secure in his position, however high it may be, if he
does not behave himself in a haughty manner; and will be ever able to
keep his wealth if he is frugal and careful in his expenses.

When he is able to secure himself in his high position, he can, of
course, remain unimpaired in his dignity; and where he can keep his
wealth, he will always remain rich. Having placed himself in a position
of honour, and secured the possession of his wealth, he will be able to
protect his country and further the welfare of his people. This is the
filial duty of a feudal Prince.

In the _Shih Ching_ it is thus written: “Be careful as though you were
standing upon the brink of a high precipice or treading on thin ice.”




CHAPTER IV

THE FILIAL DUTY OF HIGH OFFICERS


If we do not put on such dress as our good Emperors of old would
forbid, if we do not speak such words as they would forbid, and if
we do not behave ourselves in such a way as they would forbid, then
we shall be always right in what we say and what we do. If so, then
nobody will be able to find fault with our words or with our deeds,
and therefore we shall be able to keep our family from being visited
with any serious misfortune, and to offer sacrifices to our ancestors
for ever. This is the filial duty of a high officer.

In the _Shih Ching_ it is thus written: “Be diligent every minute to
attend upon the one person” (meaning the Emperor).




CHAPTER V

THE FILIAL DUTY OF THE LITERARY CLASS


From the manner in which we should treat our father we learn how to
treat our mother. The love toward them is the same. From the manner
in which we should treat our father we also learn how to serve our
August Master. The respect shown to them is the same. To our mother
we show love, to our August Master respect, while to our father, both
love and respect. If we can serve our August Master with such feelings
as we have toward our father, then loyalty is shown; and if we treat
venerable persons with respect, then harmony will reign in the circle
of our life. Not failing to treat the August Master with loyalty and
the venerable with respect, we shall be able to make ourselves secure
in our high position and to offer sacrifices to our ancestors for ever.

This is the filial duty of the Literati. So in the _Shih Ching_ it is
written: “Do not do anything in the course of a day which will reflect
dishonour upon your ancestors.”




CHAPTER VI

THE FILIAL DUTY OF COMMON PEOPLE


To do the necessary in every season (such as growing crops in spring
and reaping harvest in autumn), to do the utmost to make lands as
fertile as possible, and to be frugal in their expense, in order to
keep their parents in comfort, is the filial duty of the common people.

From the Emperor downwards to the common people, every one has the same
duty imposed upon him, and there is no instance in which we can find
that a man cannot fulfil this duty.




CHAPTER VII

THE “THREE POWERS”[4]


On hearing what Confucius said about filial duty, Tsêng Tzŭ remarked:
“How great is the use of filial duty!” Here Confucius continued:
“Filial duty is the constant doctrine of Heaven, the natural
righteousness of Earth, and the practical duty of man. Every member of
the community ought to observe it with the greatest care. We do what
is dictated by Heaven and what is good for the general public in order
to organise the community. On this account our education is widespread,
though it is not compulsory, and our government is sound, though it
is not rigorous. The effect of education upon the minds of the people
was well known to the good Emperors of old. They made every person
love his parents by loving their own parents first. They induced every
person to cultivate his virtue by expounding the advantages of virtue
to him. They behaved themselves respectfully and humbly, so that the
people might not quarrel with one another. They trained the people
with ceremonial observances, and educated them with music so that they
might live in harmony. They told the people what things they liked or
disliked to see done, so that they might understand what they were
forbidden to do.

In the _Shih Ching_ it is thus written: “The dignified statesman is
always the subject of the attention of the people.”


FOOTNOTES:

[4] _I.e._ Heaven, Earth, and Man.




CHAPTER VIII

FILIAL DUTY IN GOVERNMENT


The good Emperors of old ruled the Empire by means of filial duty, and
dared not neglect the ministers of their vassal states. How much less
the dukes, marquises, earls, viscounts, and barons! They thereby gained
the goodwill of all their vassal states, which sent their deputies
to represent them in any sacrifice offered to the ancestors of their
Supreme Master. This is what we mean by saying that the good Emperors
of old governed the world by filial duty.

As to the vassal states, their rulers dared not treat widowers and
widows with insolence; how then could they dare act so towards the
literary class and the people? Hence they gained the goodwill of their
subjects, and the latter would join them in offering sacrifices to
their ancestors.

Now we may say a word about a family. If the head of a family do not
act haughtily towards his servant, he cannot act so to his wife and
children. Hence he will gain the goodwill of all his people, and they
will help him in the fulfilment of his filial duty. In such a family
the parents must feel happy when they are living, and their spirits
must come to enjoy the sacrifice when they are dead. By the principle
of filial duty the whole world can be made happy and all calamities and
dangers can be averted. Such was the government of the Empire by the
enlightened rulers of old, in accordance with the principle of filial
duty.

In the _Shih Ching_ it is thus written: “If you adorn yourself with the
highest virtue, the whole world will follow you.”




CHAPTER IX

GOVERNMENT BY THE SAGE


Tsêng Tzŭ asked: “Is filial piety the highest of all the virtues
possessed by a great sage?” To this Confucius replied: “There is
nothing so great in the world as man, and there is nothing so great
in a man as filial piety. The first duty of a son is to venerate his
parent, and in order to show reverence for his dead father he has to
offer him sacrifice when he offers sacrifices to Heaven. A man who had
done this was the Duke of Chou. When he offered sacrifices to Heaven
in a suburban district, he also offered a sacrifice to his deceased
ancestor Hou Chi, and when he offered sacrifice to Heaven at the temple
named Ming Tang, he also made one to his deceased father Wên Wang.
His good action produced such an effect that all the feudal barons at
that time came to assist him in performing the ceremony of offering
sacrifice to Heaven. It is therefore evident that there is nothing so
great in human nature as filial piety. The feeling of affection is
fostered during the time of infancy, and from that affection springs
reverence. Since every man has a natural reverence, the great sages
of the time teach him how and when to show it; and since he has a
natural feeling of affection, they teach him when and how to cultivate
it. As the teachings of these sages are based on the principle of
filial piety, their doctrine is propagated without effort, and their
government is effectual without resorting to force. The affection
between a father and a son is natural, and also a source from which
springs the reverence which a minister ought to show to his sovereign.
When parents have a son born to them, the regular line of descent in
the family is thereby secured. This is the greatest duty in family
life. We must treat our parents with the same reverence as is shown
to our sovereign, because we receive boundless kindness from them and
are under a natural obligation to do so. If any one does not love his
parents, but others, he is a rebel against virtue; and if any one
does not respect his parents, but others, he is also a rebel against
the standard of rites. Any action which is against the law of nature
will certainly not be an example for the public; and any one who gets
a high position, such as that of a ruler, by undue influence instead
of by good actions, will be despised by good men. As to the latter,
they say what they ought to say, and do what they think is good for
the public. Their virtue and justice are estimable, their actions are
worthy of being followed, their behaviour is creditable, and their
manner is correct in every way. If such persons are rulers of a state,
they will afford to the people a good example to follow and will also
inspire them with reverence and affection. This is principally the
cause of their being successful in propagating their doctrines, and
in effectually carrying on their government. Do you not remember what
is said in the _Shih Ching_?—‘Look at that good man. How correct his
behaviour is!’”




CHAPTER X

THE FILIAL DUTY OF A SON


Confucius said: “A filial son has five duties to perform to his
parents: (1) He must venerate them in daily life. (2) He must try to
make them happy in every possible way, especially when the meal is
served. (3) He must take extra care of them when they are sick. (4) He
ought to show great sorrow for them when they are dead. (5) He must
offer sacrifices to his deceased parents with the utmost solemnity. If
he fulfils these duties, then he can be considered as having done what
ought to be done by a son.”

A son ought not to feel proud of the high position he occupies, ought
not to show dissatisfaction with his inferior position to that of
others, and ought not to act against the natural feeling of the public.
If he is proud and haughty when he is a high official, he will soon
bring ruin upon himself and his family; if he feels dissatisfied with
his lower position, he may be led to do illegal acts; and if he does
anything contrary to the public feeling, he will probably be the
object of attacks. Having thus wronged himself, he cannot be considered
as a filial son, although he treats his parents every day to luxurious
meals.




CHAPTER XI

THE FIVE PUNISHMENTS


The criminal law consists principally of five punishments, which are
directed against three thousand offences. Of them, disobedience to
one’s parents is considered the most heinous crime.

To threaten the sovereign with force is an act which shows that the
wrongdoer does not know the duty of an inferior to a superior; to
say anything against the government founded by the wise men of many
generations gone by is an act which shows that the speaker does not
know what law is; and to say that a son need not be filial to his
parents is also an act which shows that the speaker does not know what
is the natural relation and duty between a son and parents. Such acts
will no doubt lead the man to a wrong course of life.




CHAPTER XII

AMPLIFICATION OF THE “IMPORTANT DOCTRINE”


Confucius said: “The best way to teach the people to love their
sovereign is for the sovereign first to love his own parents; to teach
them to be polite to each other is for the sovereign himself first to
be polite to all his elders; and to improve bad manners and customs is
for him first to pay attention to the composition of the music played
in the country.

“What is etiquette? It is simply due respect to one’s elders. If I
respect the parents, the son will be pleased; if I respect the elder
brothers, the younger ones will be pleased; and if I respect the
sovereign, all the ministers will be pleased. I respect only one
person, but I please thousands upon thousands. Those to whom the
respect is paid are few, and those whom I please are many. This is what
is called an ‘important doctrine.’”




CHAPTER XIII

AMPLIFICATION OF “THE HIGHEST VIRTUE”


Confucius said: “When a ruler wishes to teach his people to love their
parents, he does not go to their family every day to teach them. He
teaches them by his showing reverence to all old people. In the same
manner he teaches his people to show respect to their elders by doing
so first; and to be loyal to their ruler by his doing duty to his
superiors first.

“The _Shih Ching_ says, ‘The behaviour of the ruler is so good that he
is loved by the people as their parent.’ A ruler could not have been
so loved by his people had he not possessed the highest virtue.”




CHAPTER XIV

AMPLIFICATION OF “RAISING THE REPUTATION”


Confucius said: “A true gentleman is always filial to his parents, and
in order to fulfil his duty to them to the fullest extent, he also
serves his August Master with patriotism. He always shows reverence
to his elder brothers, and in order to fulfil his duty to them to the
fullest extent, he does the same towards every one who is older than he.

“As he can maintain order in his family affairs, so he can do the same
in the government. He bases the principle of the government of a State
upon that of a ruling family, and the consequent success will make his
name to be remembered throughout generations to come.”




CHAPTER XV

THE QUESTION OF REMONSTRANCE IN CONNECTION WITH FILIAL DUTY


Tsêng Tzŭ said: “I have heard all that you said about parental love,
filial love, reverence to elders, how to treat parents every day, and
how to please them by making oneself known for good conduct; and now
I will venture to ask you whether it is filial that a son should obey
every command of his father, whether right or wrong?”

“What do you say?—what do you say?” replied Confucius. “Once upon a
time there was a certain Emperor who would have lost his empire through
his wickedness, but that he had seven good ministers who often checked
his illegal actions by strong protests; there was also a feudal baron
who would have lost his feudal estate through wantonness, but for the
fact that he had five good men who often made strong remonstrances to
him; and there was also a statesman who would have brought frightful
calamity upon his family, but for the fact that he had three good
servants who often strongly advised him not to do what he ought not.

“If a man has a good friend to resist him in doing bad actions, he will
have his reputation preserved; so if a father has a son to resist his
wrong commands, he will be saved from committing serious faults.

“When the command is wrong, a son should resist his father, and a
minister should resist his August Master.

“The maxim is, ‘Resist when wrongly commanded.’ Hence how can he be
called filial who obeys his father when he is commanded to do wrong?”




CHAPTER XVI

THE INFLUENCE AND FRUIT OF FILIAL PIETY


The good Emperors of old were not only filial to their parents, but
also to the Supreme Father and Mother—that is, Heaven and the Earth.
When an Emperor can live in harmony with his elders, there will be
harmony throughout his dominion between superiors and inferiors; and
when he is filial to the Supreme Father and Mother, he will be blessed
by them.

Although the Emperor is the highest of all ranks, yet he still has some
one to respect. He has his father and elder brothers.

Why do we offer sacrifices to our ancestors in our family shrine?
Because we ought not to forget them. Why must we cultivate our minds
and be circumspect in our actions? Because we do not wish to bring
disgrace upon the name of our ancestors. If we can show respect to them
when we offer them sacrifices in our family shrine, we shall be blessed
by the Supreme Father and Mother. Filiality to parents and reverence to
elders will be known to the Supreme Being, and will be followed by the
people in every part of the world; no place can remain unaffected by
their influence. In the _Shih Ching_ it is said that “from east to west
and from north to south there is no one who does not submit to rule.”




CHAPTER XVII

SERVING THE SOVEREIGN


Confucius said: “A good man always endeavours, while he is in the
service of his sovereign, to express the utmost loyalty during
audience with his August Master, and thinks at his leisure how to
repair any wrong his August Master may have done. He will carry out
any praiseworthy schemes projected by his master, and will correct
any fault which he may commit. In this way a great affection will be
fostered between them.

“Thus in the _Shih Ching_ it is written: ‘Although the minister may be
far away from his master, yet his affection will not be affected by the
distance. He is so attached to him that he thinks of him every day.’”




CHAPTER XVIII

MOURNING FOR ONE’S PARENTS


Confucius said: “When a filial son loses his parent, he, of course,
cannot help crying piteously. He cannot feel happy when he hears music.
He will have no appetite for food, however tempting a savoury. He will
greet no visitor, have no regard for elegance of speech, and will put
on a mourning-dress instead of a beautiful one. All these tell us
the extent of his sorrow for his lost parent. What is meant by the
saying that he must try to eat something after three days from the
death of his parent, though he has no appetite for it? It teaches us
that although we have to show great sorrow for the dead, yet we must
not sacrifice ourselves on their account, and that we must not carry
self-mortification so far as to destroy our life. This is the doctrine
laid down by good men of old. That mourning only extends to the period
of three years shows that there is a limit for our sorrow.

“For the corpse we make a coffin and some clothes. We set forth the
sacrificial vessels, and at the sight of them grief breaks forth
afresh. The women beat their breasts, the men stamp their feet, and
with weeping and wailing escort the coffin to its resting-place. For
its burial we buy a well-drained ground. In memory of our deceased
parent we build a shrine. For the purpose of showing our remembrance we
offer sacrifices every spring and autumn.

“When our parents are alive, we should treat them with love and
respect. When they are dead, we should have sorrow for them. By doing
so we shall have performed the duty of mankind, and have done what
ought to be done by a filial son, and by the living to the dead.




THE TWENTY-FOUR EXAMPLES


No. I

_The Filial Piety that influenced Heaven_

Yü Shun, the son of Ku Sou, had an exceedingly filial disposition;
his father, however, was stupid, his mother perverse, and his younger
brother, Hsiang, very conceited. His actions are related in the _Shang
Shu_, in the _Chung Yung_, and in the works of Mencius. Those who speak
of him say that Shun cultivated the hills of Li (in the province of
Shansi), where he had elephants to plough his fields and birds to weed
the grain. So widespread was the renown of his virtue that the Emperor
Yao heard of him, and sent his nine sons to serve him, and gave to him
two of his daughters in marriage, and afterwards resigned to him the
imperial dignity.

Of all those whose virtue and filial duty deserve to be illustrated,
Shun is pre-eminent; and his example, in obeying his parents, is worthy
of being handed down to posterity, through myriads of ages. Once he was
in great danger in a well, into which he was commanded by his father to
descend, and his brother cast down stones upon him; again, he was in a
granary, when it was set on fire; but from these, as well as from many
other dangers, he escaped unhurt. He fished, burned pottery, ploughed
and sowed, with great toil on the hills of Li. He laboriously performed
all these duties, but his parents were not affected, while his brother
Hsiang became more insolent and overbearing. His parents alleged crimes
against him, but Shun could not find that he had done wrong; he loved
and revered them, though they did not requite him with affection. His
feelings were grieved at these manifold troubles, and with strong
crying and tears he invoked Heaven.

His perfect sincerity was effectual to renovate his family; his parents
became pleasant, and his brother more conciliatory and virtuous.
Heaven also considered his excellency to be great, and regarded him
as truly good, thus establishing his reputation so firmly that it was
perpetuated to, and influenced, succeeding ages. Even Confucius is
regarded as elevated but a little above Shun, and I would praise and
extol them both to coming generations.


No. II

_Affection shown in tasting Soups and Medicines_

The Emperor Wên of the Han dynasty, the third son of his father, Kao
Tsu, was appointed Prince over the country of Tai. His own mother,
Po, was Queen-dowager, and Wên was constant in his attendance on her.
She was ill for three years, during which time his eyelids did not
close, nor was the girdle of his dress unloosed; and she took none of
the soups and medicines prepared for her till he had tasted them. This
benevolence and filial affection was heard of throughout the empire.

Wên received direction to go and arrange the imperial sacrifices, and
requested his mother to accompany him to the royal domains. Morning
and evening he visited her in her own apartments, and handed her the
fragrant dishes. If the provisions had lost their flavour, he was
vexed; and when tasting the medicines he commanded perfect silence. The
live-long night his girdle was not loosed, nor for three years were
his eyelids closed. By as much as his animal spirits were exhausted,
by so much the more did his heart become fixed on the subject of its
affection; and for a long time his thoughts were not distracted. Such
filial love and virtue so moved upon Heaven’s kind regard, that it
wrought upon his father to confer the throne upon him as his patrimony.


No. III

_Gnawing her Finger pained his Heart_

During the Chou dynasty there lived a lad named Tsêng Ts‘an, a disciple
of Confucius, who served his mother very dutifully. Tsêng was in the
habit of going to the hills to collect faggots; and once, while he was
thus absent, many guests came to his house, towards whom his mother was
at a loss to know how to act. She, while expecting her son, who delayed
his return, began to gnaw her fingers. Tsêng suddenly felt a pain in
his heart, and took up his bundle of faggots in order to return home;
and when he saw his mother, he kneeled and begged to know what was the
cause of her anxiety. She replied: “There have been some guests here
who came from a great distance, and I bit my finger in order to arouse
you to return to me.”

The faculties of mind and body in both mother and son sprang originally
from the same source, and are alike; but in common men this connection
is broken and interrupted, and they are dull and stupid. Those sages
whose nature is heavenly differ from the rest of mankind; and virtue,
as in a breath, permeates their whole souls. At a certain time, when
Tsêng was absent to collect faggots, visitors came and knocked at his
door in great haste; and as there was no man at home ready to receive
them, his mother was much grieved. He had entered the dense fog on the
hills and did not know where he was, when his mother leaned against the
door-post and gnawed her fingers as if she would go in quest of him.
Her son in the hills is suddenly seized with a pain in his heart, and
quickly takes up his bundle of faggots to return; although distant,
he sympathises with his mother’s grief and complaint. The hearts of
mother and son are mutually affected, one influencing the other, in the
same manner as the amber draws small straws and the loadstone attracts
the slender needle. From the remotest period sages have been able to
control their dispositions, and in the deepest silence have revolved
their actions as in a breath. The moving influence that such minds have
on each other the generality of men cannot understand. The devotedness
with which they serve their parents and the respect with which they
cherish them—who can comprehend.


No. IV

_Clad in a Single Garment, he was obedient to his Mother_

During the Chou dynasty lived Min Sun, a disciple of Confucius, who in
early life lost his mother. His father subsequently married another
wife, who bore him two children, but disliked Sun. In winter she
clothed him in garments made of rushes, while her own children wore
cotton clothes. Min was employed in driving his father’s chariot,
and his body was so cold that the reins dropped from his hands, for
which carelessness his father chastised him; yet he did not vindicate
himself. When his father knew the circumstances, he determined to
divorce his second wife; but Sun said, “Whilst mother remains, one
son is cold; if mother departs, three sons will be destitute.” The
father desisted from his purpose; and after this the mother was led to
repentance, and became a good and virtuous parent.

The filial piety of the renowned Shun influenced Heaven, whilst that of
Min renovated mankind. If Heaven be influenced, all below it will be
transformed; if men be renovated, from them will spring a power able
to cause their families to become good. In all ages men have exhibited
a great love for their wives; but dutiful children have often met with
unkindness. Min carefully concealed all his grievances, and refused to
indulge in any complaint; even while suffering severely from cold and
hunger, he maintained his affection unabated. During the long period
which he endured this oppressive treatment, his good disposition became
manifest; and by his own conduct he was able to maintain the harmony
of the family unimpaired. His father and mother were influenced by his
filial devotion; and his brothers joined in extolling his virtues.
All his friends and acquaintances, with united voice, celebrated his
merits; and the men of his native village joyfully combined to spread
the fame of his actions. The memory of his agreeable countenance and
pleasing manners was perpetuated to the remotest ages; and his example
was in many respects like that of Shun, whose parents were equally
perverse.


No. V

_He carried Rice for his Parents_

In the Chou dynasty lived Chung Yu, also a disciple of Confucius, who,
because his family was poor, usually ate herbs and coarse pulse; and
he also went more than a hundred li to procure rice for his parents.
Afterwards, when they were dead, he went south to the country of Ch‘u,
where he was made commander of a hundred companies of chariots. There
he became rich, storing up grain in myriads of measures, reclining
upon cushions, and eating food served to him in numerous dishes; but,
sighing, he said: “Although I should now desire to eat coarse herbs and
bring rice for my parents, it cannot be!”

“Alas!” said Chung Yu, “although I was a scholar, yet my parents were
poor; and how was I to nourish them?” Exhausted he travelled the long
road and cheerfully brought rice for his parents. Pleasantly he endured
the toil, and exerted his utmost strength without any commendation.
At that time his lot in life was hard and unfortunate, and he little
expected the official honours he afterwards enjoyed. But when his
parents were dead, and he had become rich and honourable, enjoying
all the luxuries of life, then he was unhappy and discontented; not
cheerful as in the days of his poverty, nor happy as when he ministered
to his parents’ wants.


No. VI

_With Sports and Embroidered Robes he amused his Parents_

In the Chou dynasty there flourished Lao Lai Tzŭ, who was very obedient
and reverent towards his parents, manifesting his dutifulness by
exerting himself to provide them with every delicacy. Although upwards
of seventy years of age, he declared that he was not yet too old, and,
dressed in gaudy-coloured garments, would frisk and cut capers like a
child in front of his parents. He would also take up buckets of water
and try to carry them into the house; but, feigning to slip, would fall
to the ground, wailing and crying like a child; and all these things he
did in order to divert his parents.

In the country of Ch‘u lived Lao Lai Tzŭ, who, when so old that he had
lost nearly all his teeth, made every effort to rejoice and comfort his
parents, constantly endeavouring to gladden their hearts. At times he
imitated the playfulness of a little child, and arraying himself in
gaudy and variegated clothes, amused them by his strutting and gambols.
He would likewise purposely fall on the ground, kicking and wailing
to the utmost of his power. His mother was delighted, and manifested
her joy in her countenance. Thus did Lai forget his age in order to
rejoice the hearts of his parents; and affection, harmony, and joy
prevailed among the family. If this ardent love for his parents had
been insincere and constrained, how could it be referred to as worthy
of imitation?


No. VII

_With Deer’s Milk he supplied his Parents_

In the time of the Chou dynasty lived Yen, who possessed a very filial
disposition. His father and mother were aged, and both were afflicted
with sore eyes, to cure which they desired to have some deer’s milk.
Yen concealed himself in the skin of a deer, and went deep into the
forests, among the herds of deer, to obtain some of their milk for his
parents. While amongst the trees the hunters saw him, and were about
to shoot at him with their arrows, when Yen disclosed to them his true
character and related the history of his family, with the reasons for
his conduct.

Do his parents desire some milk from the deer? He is not deterred by
the obstacles in the way of procuring it; but clothing himself in a
hairy garment, he goes carefully seeking for it among the multitudes
of wild beasts. He closely imitated the cry, _yew, yew_, of the fawns,
watching for the tracks of the herds. By this mode he obtained the
sweet secretion; he also surprised the hunters whom he met in the deep
and lonely forest.


No. VIII

_He sold himself to bury his Father_

During the Han dynasty lived Tung Yung, whose family was so very poor
that when his father died, he was obliged to sell himself in order to
procure money to bury his remains. After this he went to another place
to gain the means of redeeming himself; and on his way he met a lady
who desired to become his wife, and go with him to his master’s house.
She went with Tung, and wove three hundred pieces of silk, which being
completed in two months, they returned home; and on the way, having
reached the shade of the cassia-tree where they met before, the lady
bid him adieu and vanished from his sight.

Tung could not endure to behold his father’s bones lying exposed, but
had not sufficient means to bury them. He saw that his household goods
were not sufficient, and he said: “This little body of mine, what is
the use of it? If I sell it, I can redeem it again, and thus bury
my father, who will be saved from dishonour.” His filial piety moved
Heaven to direct a female spirit in human form to come and help him in
fulfilling his engagement; she wove three hundred pieces of silk, and
thus procured the redemption of a man of truly filial heart.


No. IX

_He hired himself out as a Labourer to support his Mother_

In the time of the Han dynasty lived Chiang Ko, who, when young, lost
his father, and afterwards lived alone with his mother. Times of
trouble arising, which caused them much distress, he took his mother
on his back, and fled. On the way he many times met with companies of
robbers, who would have compelled him to go with them and become a
bandit, but Chiang entreated them with tears to spare him, saying that
he had his aged mother with him; and the robbers could not bear to
kill him. Altering his course, he came into the district of Hsia-p‘ei,
extremely impoverished and reduced, where he hired himself out and
supported his mother; and such was his diligence that he was able to
supply her with whatever she personally required.

Passing over the hills and wading through the streams, he carried his
mother with much difficulty. It was during a year of famine, when
all the inhabitants of the land were in confusion from the scarcity
of food, and engagements were frequent between the soldiers and the
bandits, and signal fires were lighted on the high hills. Chiang was
fearful lest the robbers should meet him on the road and plunder him;
and they did seize him, regardless of his cries and tears, and were
about to rob him; but when they knew of his filial piety and affection
for his mother, they permitted him to proceed. While journeying, he was
too poor to procure any food beyond the bare necessaries of life; and
because he could not provide comforts and delicacies for his mother,
he was grieved as if it had been his fault. He went and hired himself
for labour; with the greatest diligence he adhered to his purpose to
maintain his mother; and soon the stranger obtained an abundance of
food and clothing. This success caused his mother to rejoice, and they
were both delighted, she forgetting her former hardships in the joy
that filled her breast.


No. X

_He fanned the Pillow and warmed the Bedclothes_

In the Han dynasty lived Huang Hsiang, who when only nine years old
lost his mother, whom he loved so ardently and remembered so well that
all the villagers praised his filial duty. He was employed in the
severest toil, and served his father with entire obedience. In summer,
when the weather was warm, he fanned and cooled his father’s pillow
and bed; and in winter, when it was cold, he warmed the bed-clothes
with his body. The magistrate sent him an honorary banner, as a mark of
distinction.

When the heat of summer made it difficult to sleep quietly, the lad
knew what would be for the comfort of his venerated parent. Taking a
fan, he slowly waved it about the silken curtains, and the cool air,
entering, enveloped and filled the pillows and bed. In winter, when
the snow threatened to crush in the roof and the fierce wind shook the
fences, and the cold penetrated to the bones, making it hazardous to
unloose the girdle, then Hsiang warmed his father’s bed that he might
not fear, because of the cold, to enter the “place of dreams.”


No. XI

_The Gushing Fountain and the Frisking Carp_

In the Han dynasty lived Chiang Shih, who served his mother
with perfect obedience; and his wife P‘ang also fulfilled her
mother-in-law’s commands without the least reluctance. The old lady
loved to drink of the water from the river six or seven li away from
her cottage, and P‘ang used to go to draw it and hand it to her.
She was also fond of carp, and when it was obtained, deeming herself
unable to consume alone what her children with great toil and trouble
continually prepared for her, usually invited some of the neighbours
to feast with her. By the side of the cottage there suddenly gushed a
fountain, the taste of whose waters was like that of the river, and
it also produced two living fishes daily. These were taken out and
prepared by Chiang Shih for his mother.

The fish from the river were fresh and delicious, and the water was
sweet; the mother of Chiang Shih wished to taste of both daily. Her
son went to purchase the fish and her daughter-in-law to bring the
water; as constantly as the revolution of morning and evening did they
exert themselves in this arduous labour. Having obtained the fish and
water, her countenance brightened, and, laughing, she invited in one
of the neighbours to rejoice and partake of them with her. Sitting
opposite at the table, together they ate them, she foolishly not even
regarding, but totally forgetting, her son and daughter, who with so
much trouble had prepared them for her. Heaven took pity on these two
filial children, and employed its divine power to assist them, sending
a spirit to strike the earth with an axe which caused a perennial
spring to bubble forth. The taste of the water from the fountain was
like that from the river, and two fish continually sported about in
it, which henceforth Chiang Shih took out for their sustenance, nor
was there any fear of the supply failing. To procure the fish now no
money was needed, to obtain the water no long and weary walk was to
be taken. It was as if the productions of this river and of the water
were transferred into the midst of the cottage; and Chiang Shih could
support his family with ease for many years.


No. XII

_He carved Wood and served his Parents_

During the Han dynasty lived Ting Lan, whose parents both died when he
was young, before he could obey and support them; and he reflected that
for all the trouble and anxiety he had caused them, no recompense had
yet been given. He then carved wooden images of his parents, and served
them as if they had been alive. For a long time his wife would not
reverence them; and one day, taking a bodkin, she pricked their fingers
in derision. Blood flowed immediately from the wound; and seeing Ting
coming, the images wept. He inquired into the circumstances, and
forthwith divorced his wife.

He remembers his parents, but cannot see them; so he carves wood to
represent their persons. He believes that their spirits are now the
same as when they were alive, and his quietless heart trusts that
their spirits have entered the carved images. He cannot rest until
he has made their statues, so strong is his desire to nourish and
reverence them. He now reveres them, although dead, as if they were
alive; and hopes they will condescend to dwell in his ancestral hall.


No. XIII

_For his Mother’s Sake he would bury his Child_

In the days of the Han dynasty lived Kuo Chü, who was very poor. He had
one child three years old; and such was his poverty that his mother
usually divided her portion of food with this little one. Kuo says to
his wife: “We are so poor that our mother cannot be supported, for the
child divides with her the portion of food that belongs to her. Why
not bury this child? Another child may be born to us, but a mother,
once gone, will never return.” His wife did not venture to object to
the proposal, and Kuo immediately digs a hole about three cubits deep,
when suddenly he lights upon a pot of gold, and on the metal reads the
following inscription: “Heaven bestows this treasure upon Kuo Chü, the
dutiful son; the magistrate may not seize it, nor shall the neighbours
take it from him.”

What a foolish action, that the sage Kuo should be willing to bury his
own child! Fearing lest his mother should not have enough to eat, he
is willing to resign his child to death; but when it is dead, what
relief will there be for the grief of its affectionate grandmother?
When a number of cares come at some future time, who then will be able
to disperse them if the child is dead? But at this time the reflection
that his mother would be in want filled his breast with grief, and
he had no time to think of the future when he would be childless.
Heaven having given him a dutiful mind, caused him to take a light hoe
for digging the earth. Together Kuo and his wife went, sorrowing and
distressed, by the way, until they came to a very hilly place, where
they stopped. Having dug into the ground, suddenly a gleam of light
shot forth, and the pot of yellow gold which Heaven had deposited there
was seen. Taking it up, they clasped their child with ecstasy in their
arms and returned home; for now they had sufficient to support their
whole family in plenty.


No. XIV

_He seized the Tiger and saved his Father_

In the Han dynasty lived Yang Hsiang, a lad of fourteen, who was in the
habit of following his father to the fields to cut grain. Once a tiger
seized his father, and was slowly carrying him off, when Yang, anxious
for his father and forgetting himself, although he had no iron weapon
in his hand, rushed forward and seized the tiger by the neck. The beast
let the prey fall from his teeth, and fled, and Yang’s father was thus
saved from injury and death.

A tiger suddenly appears in the borders of the field, and seizes the
man as lightly as he catches a sheep, and drags him off. Yang Hsiang,
seeing the sudden peril of his father, was vexed that he had no weapon
with an iron head; but being strongly excited and his feelings roused,
he ran forward in the path, crying with a loud voice, and grasped the
tiger by the neck. The frightened animal fled, nor stopped in its rapid
course until it reached the high hills. Yang then, in a gentle manner,
raised his father up and led him home, endeavouring to soothe his
mind and dispel his fears, and also presented him the golden winecup.
Among the great number of sages whose reputations are famous, how few
of them have been devoted and filial at the hazard of their lives!
But this lad, quite young and fair, as soon as he saw his father’s
danger, risked his own life; surely his fame will spread throughout the
country. We have heard of the lady T‘i Ying, who saved her father from
banishment, and of young Chu O, who lost her life in trying to rescue
her father from drowning; and I think that Yang Hsiang will form a trio
with them, and the three be celebrated in the same ode.


No. XV

_He collected Mulberries to support his Mother_

During the Han dynasty lived Ts‘ai Shun, whose father died when he was
young, and who served his mother very dutifully. It happened that,
during the troubles of the time, when Wang Mang was plotting to usurp
the throne, there were years of scarcity, in which he could not procure
food, and Ts‘ai was compelled to gather mulberries, which he assorted,
putting them into two vessels. The red-eyebrowed robber[5] saw him, and
inquired why he did thus. Ts‘ai replied: “The black and ripe berries I
give to my mother, the yellow and unripe ones I eat myself.” The bandit
admired his filial affection, and rewarded him with three measures of
white rice and the leg of an ox.

Anxious and fearful, he seeks for food; untiring in his toil, he takes
up his baskets and penetrates the thickets of the distant forests,
where he finds many mulberry-trees. His hunger now has something
to satisfy its cravings; he also remembers his mother, and that he
must carry some to her. The ripe and unripe berries he does not put
together, but divides them, so that mother and son can each have their
proper portion. The chieftain heard of his conduct, and highly praised
him, conferring a gift upon him, and speaking of his filial piety to
all around. Taking up his rice and flesh, Ts‘ai returned home to his
mother with the food; and in their joy they even forgot that the year
was one of dearth.


No. XVI

_He laid up the Oranges for his Mother_

Lu Chi, a lad six years old, who lived in the time of Han and in the
district of Kinkiang, once met the celebrated general Yüan Shu, who
gave him a few oranges. Two of them the lad put in his bosom, and when
turning to thank the giver, they fell out on the ground. When the
general saw this, he said: “Why does my young friend, who is now a
guest, put the fruit away in his bosom?” The youth, bowing, replied:
“My mother is very fond of oranges, and I wished, when I returned home,
to present them to her.” At this answer Yüan was much astonished.

On account of his love for his parent, he would not at first taste the
present of fruit, but put into his sleeve to carry home the fragrant
and luscious gift. I think that when he saw his mother, her pleasant
countenance must have brightened, for the fruit filled his bosom and
delighted all who came near him. Lu, although so young, had the true
heavenly disposition; even in the small matter of an orange he did not
forget his parent’s wishes. Many children are perhaps like this boy,
and those who requite their parents for the care bestowed upon them, we
hope, are not few.


No. XVII

_On hearing the Thunder he wept at the Tomb_

In the country of Wei lived Wang P‘ou, a very dutiful child, whose
mother, when alive, was much afraid of thunder. After her death
her grave was dug in the hilly forest; and whenever it blew and
rained furiously, and Wang heard the sound of the chariot of the
Thunder-goddess rolling along, he hastened immediately to the grave,
and, reverently kneeling, besought her with tears, saying: “I am here,
dear mother; do not be alarmed.” And afterwards, whenever he read
in _The Book of Odes_ this sentence, “Children should have deep and
ardent affection for their parents, who have endured so much anxiety in
nourishing them,” the tears flowed abundantly at the recollection of
his mother.

Suddenly the black clouds arise from the wilderness, whirled by the
wind; he hears the distant mutter of thunder from the southern hills.
Heedless of the rain, hastily he speeds over the rugged path leading
to the tomb, and as he goes round the grave his tones of grief and
entreaty are heard. The roaring of the dreadful thunder affrights the
ears of men, one clap following another in quick succession. If his
kind mother, when alive, always dreaded the voice of Heaven’s majesty,
how much more will she now, when lying alone in the depths of the wild
forest! If P‘ou was with his mother, he knew she would be comforted;
and he thinks that if in the green hills she has a companion, she will
not be terrified. Afterwards, being successful, he refused to take the
duties of an officer under the Emperor Ssŭ-ma, because he wished to go
frequently to visit the grave of his parent. And when he was going and
returning from it, he would weep at the recollection of his mother, and
ask himself: “If I have not yet recompensed the care and trouble my
mother endured for me, what more can I do?” And to this day, whenever
scholars read the pages of the _Liu O_, they remember how tears bedewed
the cheeks of Wang P‘ou.


No. XVIII

_He wept to the Bamboos, and Shoots sprang up_

Mêng Tsung, who lived in the Chin dynasty, lost his father when young.
His mother was very ill, and one winter’s day she longed to taste a
soup made of bamboo shoots, but Mêng could not procure any. At last he
went into the bamboo grove, and, clasping the bamboos with his hands,
wept bitterly. His filial love moved Nature, and the ground slowly
opened, sending forth several shoots, which he gathered and carried
home. He made a soup of them, which his mother tasted, and immediately
recovered from her malady.

In winter, when the forests are unsightly and bare, and the bamboos
sombre and gloomy, for plants to send forth their branches is
surprising and unexpected. But it is impossible to root out the true
filial nature from men who have it, although senseless and ignorant
people, not understanding its power, ridicule them, calling them mad.
The young Mêng Tsung dutifully served his mother, and morning and
evening waited on her to receive her commands. His mother was ill, and
desired the delicacy of a soup made from bamboo shoots; but in dreary
winter, Nature still concealed her fruits awaited. With anxious haste
he goes to the cheerless forest, which he enters, seeking for them;
but not finding the shoots, he entreats the bamboos with tears. One
petition from his inmost heart ascended to the threshold of heaven,
and the deities were delighted, laughing with pleasure. A miracle is
wrought, the ordinary course of nature is reversed, and suddenly the
pearly shoots appear in the forest.


No. XIX

_He slept on Ice to procure Carp_

During the Chin dynasty lived Wang Hsiang, who early lost his mother,
and whose stepmother Chu had no affection for him. His father also,
hearing many evil reports against him, in course of time ceased to
regard him with kindness. His mother was in the habit of eating fresh
fish at her meals, but winter coming, the ice bound up the rivers. Wang
unloosed his clothes, and went to sleep on the ice in order to seek
them; when suddenly the ice opened of itself, and two carp leapt out,
which he took up and carried to his mother. The villagers, hearing of
the affair, were surprised, and admired one whose filial duty was the
cause of such an unusual event.

The river is firmly bound up by ice, and the fish are hidden in their
deep retreats. Perturbed and anxious, Wang goes out to seek the fish,
apparently forgetting that it was winter. His resolution is fixed, and
although it is at the risk of his life, he will go. He was not dismayed
at the coldness of the snow, nor terrified at the fierceness of the
winds. Even the wicked spirits were deterred from injuring him, and
dared not molest him. If metals and stones can be opened, shall ice be
considered too difficult to cleave? The frisking fish came up on the
surface of the water, obedient to the hand of him who would take them
out. A thousand ages cannot efface the remembrance of the crack in the
ice, nor obliterate the fragrant traces of so worthy a deed.


No. XX

_Wu Mêng fed the Mosquitoes_

Wu Mêng, a lad eight years of age, who lived in the Chin dynasty, was
very dutiful to his parents. They were so poor that they could not
afford to furnish their beds with mosquito-curtains; and every summer
night myriads of mosquitoes attacked them without restraint, feasting
upon their flesh and blood. Although there were so many, yet Wu would
not drive them away from himself, lest they should go to his parents
and annoy them. Such was his filial affection!

The buzzing of the mosquitoes sounds like _ying, ying_, and their
united hum is almost equal to thunder. His tired parents are reclining
on their bed, their countenances already sunk in slumber. Legions of
mosquitoes fiercely attack them, alternately retreating and advancing.
The insects disturb the dreaming sleepers, and with annoyance they
toss from side to side. Wu sees them sucking his parents’ blood,
which causes his heart to grieve; his flesh, he thinks, can be easily
pierced, but that of his parents is hard to penetrate. Lying on the
bed, he threw off his clothes, and soon feeling the pain of their
attacks, he cried: “I have no dread of you, nor have you any reason to
fear me; although I have a fan, I will not use it, nor will I strike
you with my hand. I will lie very quietly, and let you gorge to the
full.”


No. XXI

This story, commemorating Yü Ch‘ien-lou of the southern Ch‘i dynasty,
is best left out.


No. XXII

The same applies to this story, commemorating the Lady T‘ang of the
T‘ang dynasty.


No. XXIII

_He resigned Office to seek his Mother_

In the Sung dynasty lived Chu Shou-ch‘ang, whose mother, Liu, when he
was seven years of age, left the family because she was hated by his
father’s wife; and mother and son did not see each other for about
fifty years. It was during the reign of Shên Tsung that Chu resigned
his official station and went into the Ch‘in country, and there made an
engagement with his family “that he would not return until he had found
his mother.” He then travelled into T‘ung-chou, where he discovered his
mother, who at that time was over seventy years of age.

Thus Chu exclaimed: “I have a mother; but, alas! separated, we abide in
different villages. It was not the free will of my mother which led
her thus to forsake her son, but the envious mistress who compelled her
to go. Without a mother, on whom shall I rely? to whom shall I pour out
my sorrows and cares? Now I am grown older and have become an officer,
but as yet I have been unable to return the kindness of my parent. In
what place, among all the countries under heaven, does she live? I am
determined to resign my office and seek her abode, not deterred from
the trouble of the search. To effect it, I will part from my family and
no longer be a companion with them; I will not return till I find my
mother, and they need not await in expectation of me.” Heaven directed
his way, and he came into T‘ung-chou, where she resided. When the
mother and the son met each other, joy and grief arose together—joy
for the meeting after fifty years, sorrow that they had been so long
apart. But now, in one hour, all their long-accumulated griefs were
laid aside, and joy and gladness filled their hearts. Chu possesses the
true heavenly disposition, and honours and riches cannot destroy his
affection for his mother.


No. XXIV

_He watched by his Mother’s Bedside_

In the Yüan-yu period of the Sung dynasty, Huang T‘ing-chien filled the
office of prefect. He was of a very filial disposition, and although
honourable and renowned, yet he received his mother’s commands with the
utmost deference. When his mother was seized with illness, he watched
her for a whole year without leaving her bedside or even taking off his
clothes; and at her death he mourned so bitterly that he himself fell
ill and nearly lost his life.

Well-written poetry flows along like rills meandering among the hills
and valleys. This instance of a dutiful heart has not as yet been
brought into much notice. For a whole year he tended his parent in
her illness; and both she who dwelt in the curtained room (_i.e._ his
mother) and he who remained in the hall (_i.e._ his father) strove to
express the merits of their son. It would be difficult to find another
child who would have done so—all would be dilatory and unwilling; and
where shall we meet another who would undergo such drudgery himself
with keenness and pleasure? Although raised to high office, he does
not hesitate to perform the most troublesome and minute duties, for he
loves his parents; how then can we suppose that he will change from
what he was when young and unhonoured?


_Printed by Hazell, Watson & Viney, Ld., London and Aylesbury._


FOOTNOTES:

[5] That is, the usurper Wang Mang himself.



*** END OF THE PROJECT GUTENBERG EBOOK 75878 ***