ASIA 
 
 
 i:.«fc 
 

 at^ata, mttrn fort 
 
 CHARLES WILLIAM WASON 
 COLLECTION 
 
 CHINA AND THE CHINESE 
 
 THE GIFT OF 
 
 CHARLES WILLIAM WASON 
 CLASS OF 1876 
 1918 
 
Cornell University Library 
 B 128.C5383S53 1870 
 
 The sacred edict ^contSiPiTiUllS^ 
 
 3 1924 023 157 757 
 
The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924023157757 
 
THE 
 
 SACRED EDICT, 
 
 CONTAINING 
 
 SIXTEEN MAXIMS 
 
 OF 
 
 THE EMPEEOE KANG-HI, 
 
 AMPLIFIED BV 
 HIS SON, THE EMPEROR YOONG-CHING; 
 
 TOGKTHEK WITH 
 
 A PARAPHRASE ON THE WHOLE, 
 
 BT 
 
 A MANDARIN. 
 
 TRANSLATED FKOM THE CHINESE OlilGINAL, AND 
 ILLUSTRATED AVITH NOTES, 
 
 By tub Rev. WILLIAM MILNE, 
 
 Protestant Miisimary at Malacca.. 
 
 SECOND EDITION 
 
 AMERICAN PRESBYTERIAN MISSION PRESS. 
 1870. ' ' ' 
 
 a ' ' ■ ' 
 
VI \i^s 
 
 I i: 
 
 H^H 
 
TO 
 
 SIR THOMAS STAMFORD RAFFLES, 
 
 Lieutenant- Governor of Bencoolen; 
 
 Late Lieutenant- Governor of the Island of Java 
 
 and its Dependencies, and 
 
 President of the Batavian Society of Arts and Sciences ; 
 
 S;c. Sfc. ifC, 
 
 THE FOLLOWING TRANSLATION, 
 
 WITH 
 
 THE MOST GEATEFUL EEMEMBEANCE OF 
 HIS KIND ATTENTION TO THE TEANSLATOE, 
 
 AITD OF TUE 
 
 FACILITIES AFFOEDED IN THE PEOPAGATION 
 
 OF CHBISTIAN KNOWLEDGE 
 
 AMONG THE CHINESE SETTLEES, 
 
 IS MOST EESPECTFULLT INSCEIBED BT 
 
 HIS VEEY OBEDIENT SEEVBNT, 
 
 THE TRANSLATOR. 
 
THE 
 
 TEANSLATOR'S PREFACE. 
 
 Shoetly after arriving in China, the Translator's atten- 
 tion was directed to the following work, by his most 
 faithful and revered friend, the Reverend Robert Morri- 
 son, under whose care some part of the original was 
 first read, and to whose indefatigable attention, and high 
 attainments in Chinese literature, he owes his acquain- 
 tance with the radical principles of the language of 
 China. --^^ 
 
 The Sixteen Maxims, which form the ground work 
 of this book, were deliverd, in an edict, by the Em- 
 peror Kang-he, the second of the present dynasty, 
 in the latter part "of his life ; the same Emperor by 
 whose authority the Chinese Imperial Dictionary was 
 compiled. 
 
 These maxims, each of which, in the original, con- 
 tains seven characters, or words, were neatly written 
 out on small slips of wood, and placed in the public offi-. 
 ces, where they are to be seen at the present day. 
 
 The Emperor Yoong-Ching, the son and successor of 
 Kang-he, wisely considering that the conciseness of these 
 maxims would necessarily prevent their general utility, 
 wrote an Amplification of them, which he published in 
 the second year of his reign; and ordered it to be read 
 
vi translator's preface, 
 
 publicly to the people, on the first and fifteenth of each 
 month. 
 
 The style of Yoong-GMng' s publication, though not so 
 concise as that of the ancient Chinese books, is yet con- 
 sidered classical ;■ but, from its artificial structure and 
 the length of the paragraphs or periods, it is above the 
 capacities of most of those who have had but a common 
 education. Hence, though classically written, the work 
 was not calculated to produce all the benefit intended ; 
 in as much as the lower classes of people, even in couht., 
 tries the most enlightened, both by religion and science, 
 do not generally profit by books of high' classical taste. 
 Under the influence of this conviction, Wang,-y,ew-po ^ 
 superintendant of the salt revenue in the province of 
 SHen-See, wrote a paraphrase on the whole book and 
 simplified the style. By numerous proverbs, quaint 
 sayings, colloquial phrases, and provincialisms, he ren- 
 dered the sense easy, and the style acceptable, to the 
 people ; for in every country we find, that these qualities 
 though not approved by the learned, take much with 
 others ; and have a certain point and force which would, 
 in some measure, be lost, were the same ideas expressed 
 in a more elegant and finished style. 
 
 The practice of publicly explaining the laws to the 
 people of China, commenced in the dynasty Ohou; at 
 which time part of the first day of the month only was 
 devoted to that purpose. At present the law is read, or 
 should be read, twice a month, vi-s. on the first and 
 fifteenth. The manner of it is as .follows. Early on 
 the first and fifteenth of every moon, the civil and mili- 
 tary officers, dressed in their uniform, meet in a clean, 
 spacious, public hall. The superintendant who is called 
 Lee-Sdng, calls aloud, "stand forth in files." Th/ey do 
 
TRANSL-^TOR'a PREPUCE. Tli 
 
 SQ, according to their rank: he then says, '^'kneel thrice, 
 and bow the head nine times." They kneel, and bow 
 to the ground, with their faces towards a platform, on 
 which is placed a board with the Emperor's name. He 
 next calls aloud, "rise and retire." They rise, and all 
 go to a hall, or kind of chapel, where the law is usually 
 read ; and where military and people are assembled 
 standing round in silence. 
 
 The Lee-Bang then says, "Respectfully commence." 
 The 8se-Mang-Sdng, or orator, advancing towards an 
 incense-altar, kneels ; reverently takes up the board on 
 which the maxim appointed for the day is written, and 
 ascends a stage with it. An old man receives the 
 board, and puts it down on the stage, fronting the peo- 
 ple. Then, commanding silence with a wooden rattle 
 which he carries in his hand, he kneels, and reads it. 
 When he has finished, the Lee-Sang calls out, " Explain 
 such a section, or maxim, of the sacred edict." The ora- 
 tor stands up, and gives the sense. In reading and ex- 
 pounding other parts of the law, the same forms are also 
 observed.* '^ 
 
 Qf the sentiments diffused through this book, readers 
 will no doubt form different opinions and draw different 
 inferences. The Deisi and Sceptic, will probably think 
 themselves happy in finding among so ancient a people, 
 an additional prop to their baseless fabric ; but will not 
 have much cause to rejoice in the acquisition. It will 
 prove like the other props. The partially informed Chris- 
 tian will probably regret that such things should be 
 made known in Europe, where they may furnish in- 
 fidelity with weapons against the gospel. But he should 
 
 ^Nan-hfte-cheen-che^, vol. vi. 
 
viii translator's preface. 
 
 remembef, that the gospel was not intended to annihi- 
 late the good principles which are found existing among 
 Pagan nations, but to give them their full energy on 
 the mind (for they operate but feebly alone), and to 
 communicate to Pagans the knowledge of those salu- 
 tary truths, which they have not, and cannot have with- 
 out it. 
 
 What has the gospel to fear from a system of princi- 
 ples, which conveys no clear and definite ideas of God, 
 of the soul, or of eternity 1 
 
 The judicious Christian^ aware that all truth proceeds 
 from One Eternal source, will venerate it, according to its 
 importance, wherever it is found. Whether it has come 
 down by tradition, or by writing, he knows that it must, 
 at some time or other, have been revealed. And upon 
 the supposition that those good moral principles which 
 are found among unenlightened nations, were planted in 
 man by nature, (which it would be difficult to prove or 
 to deny, in toto), yet he will cheerfully allow them to 
 have that degree of importance, which they deserve ; 
 well knowing that they answer some important end in 
 the great system of the Creator's Government. Among a 
 people whose sentiments, laws, and national usages, bear 
 such evident traces of high antiquity, as to leave no 
 room to doubt of their patriarchal origin, it is naturally 
 to be expected that many excellent moral maxims 
 should be found, expressed with an air and a simplicity 
 peculiar to the earlier ages of the world. These are to 
 be found among the Chinese, 
 
 The moral doctrines and precepts here taught, are those 
 of the school of Confucius, or of the sect of the learned. 
 The philosophers of this sect, since the days of Choc- 
 foo-tsse and Ohinff-tsse, (in the twelfth century), who 
 
TBANSLATOH'S PREFACE. ix 
 
 paraphrased most of the ancient books, have degener- 
 ated from the simple philosophy of their master, to the 
 extreme of seepticism; often ridiculing the idea of a 
 created Deity, yet unable to give clear and definite! 
 views of the uncreated ; professing great regard for 
 truth, yet coolly doubting of almost every thing ; and, 
 like their ancient Grecian brethren, exposing the absurd- 
 ity of idolatry, yet serving the scene and joining there- 
 in. The morality diffused through this little book, is 
 valuable as far as it goes. But it is certainly very de- 
 fective, and generally enforced by motives drawn from 
 no higher soiirce than self-love or self-interest. 
 
 It is a xaetQ political morality, founded on no just view 
 of man's relation to his Great Creator. As for the final 
 destinies of man, it scarcely recognizes them ; and cer- 
 tainly does not profess to make tliem an object. Political 
 government is its neplus ultra: the centre in which all its 
 lines meet, and the circle beyond which they do not 
 extend. Wherever it commences, there it is sure to end. 
 To compare this philosophy, and this morality, with 
 those of the Gospel of Jesus, would be like placing the 
 dim taper in competition with the meridian sun. 
 
 Aware of the fatiguing sameness which will be felt 
 both in the sentiment and in the translation, many ex- 
 planatory notes, taken chiefly from original Chinese 
 books, either verbatim or in substance, have been added ; 
 which probably may not be wholly without interest. 
 
 Those who delight in the history of man, and who 
 may have patience to peruse this translation, will pro- 
 bably be pleased to learn what those principles are which 
 have very extensively spread through the populous em- 
 pire of China, and which in a greater or less degree, 
 influence that immense political body. 
 
X ' translator's preface. 
 
 In preparing this work to meet the eye of the British 
 public, the translator has satisfied himself with aspiring 
 to fidelity : not having aimed at a display of tlie embel- 
 lishments of style, he deems it unnecessary to offer an 
 apology for the absence of such a recommendation. 
 
 Malacca, December 16, 1815. 
 
CONTENTS. 
 
 
 Page 
 
 The Preface by the Emperor Yoong-Ching I. 
 
 A Statement by the Chinese Editor IV 
 
 Han-Fung's Record j VII 
 
 Maxim 1. Duties of Children and Brothers 1 
 
 " 2. Respect for Kindred 15 
 
 3. Concord among Neighbours 26 
 
 4. Importance of Husbandry 37 
 
 " 5. The Value of Economy 48 
 
 " 6. Academical Learning _ 60 
 
 " 7. False Religions exposed _ 70 
 
 " 8. On the Knowledge of the Laws 91 
 
 " 9. Illustration of the Principles of good Breed- 
 ing - 104 
 
 " 10. Importance of attending to the essential Oc- 
 cupations 119 
 
 " 11, The Instruction of Youth 130 
 
 " 12. The Evil of false Accusing 143 
 
 " 13. The Consequences of hiding Deserters 155 
 
 '« 14, The Payment of the Taxes 163 
 
 " 15, The Necessity of extirpating Robbery and 
 
 Theft 174 
 
 " 16. The Importance of settling Animosities 186 
 
THE PREFACE 
 
 BT 
 
 THE EMPEHOR YOONG-CHING. 
 
 The Shoo-Mng^ says, " annually, in the first month of 
 spring, the proclaimer of imperial decrees went hither 
 and thither on the high ways with his rattle, admonishing 
 the people."* " The Lee-kee" says the Sse-too,'] " prepared 
 the six ceremonies, to moderate and reform the disposi- 
 tions of the people ; and explained the seven doctrines, in 
 order to exalt their virtue." 
 
 These, by fixing the attention on essential pursuits, and 
 teaching to exalt realities, proved the means of enlight- 
 ening the people, and of awakening the age. No design 
 more noble ! No means more excellent ! Our sacred father, 
 the benevolent emperor, for a long period taught the doc- 
 
 * This custom originated, it is said, in the dynasty Jlia, wliich dy- 
 nasty, according to Cliinese cJironology, commenced about 3,999 yeara 
 ago. The object of this custom was, to awaken the attention of the peo- 
 ple, and call on them, with tlie return of spring, to resume their several 
 employments with fresh vigour. The " rattle" was sometimes made of 
 wood in form of a bell ; and not unfrequentiy of metal with a wooden 
 tongue. 
 
 t Sze-too, an officer of government equal in rank to the present hoo-poo, 
 or President of the Board of Finance at Peking. "The six ceremonies" 
 are, those of manhood, marriage, mourning for the dead, sacrifice, feast- 
 ing, and social intercourse. " T'Ae seven doctrines" are, those that ex- 
 plain the relations which subsist between parents and children, elder and 
 younger brothers, husband and wife, prince and minister, old and young, 
 one friend and another, and the treatment of strangers. 
 
H PREFACE BY 
 
 trine of perfect renovation. His virtue was extensive as 
 the ocean ; and his grace widely diffused to the boundaries 
 of heaven. His benevolence nourished the myriads of 
 things; and his righteousness rectified the myriads of the 
 people. For sixty years, morning and evening, even while 
 eating and dressing, his only care was to excite all, both 
 within, and beyond, the boundaries of the empire, to exalt 
 virtue ; give preference to each other ; put away illiberal! ty; 
 and keep engagements with fidelity. The design of this 
 was, that all, cherishing the spirit of kindness and humility, 
 might enjoy an eternal reign of peace ! Hence of set pur- 
 pose, he graciously conferred an edict, containing sixteen 
 maxims, to inform the soldiers of the Tartar race, toge- 
 ther with the soldiers and people ofthe various provinces, 
 of their whole duty, from the practice of the radicalvir- 
 tues, to the duties of husbandry and the culture of cotton 
 and silk ; to their labouring and resting ; to the vulgar and 
 the refined; to the public and the private; to the large and 
 the minute ; and to whatever was prbper for a people to 
 praetiseij to all these his most enlightened thoughts ex- 
 tended. He viewed his people as the cliildren of his own 
 body. His sacred instructions (like those ofthe ancient 
 sages) clearly point out the means of certain protection. 
 Ten thousand ages should observe them ! To improve 
 them is impossible! Since we succeeded to the charge 
 of the great monarchy, and have ruled over the millions 
 of the people, we have conformed our mind to the mind 
 of our sacred father, and our government to his : morning 
 {\nd evening, with toad-like activity and exertion, have we 
 endeavoured to conform to the ancient laws and usages. 
 Fearing that the common people, after practising and 
 obeying for a len,2,th of time, become negligent, we ai^aiu 
 issue our instructions to keep them awaice. 
 
THE EMPEROR YOONG-CHING. Ill 
 
 Most reverently taking the sixteen maxims of the sacred 
 edict, we have deeply meditated on their principles, and 
 amplified the style, by an addition of about ten thousand 
 characters: drawing similitudes from things near and re- 
 mote; quoting ancient books; going and returning, about 
 and about ; in order fully to explain the sense. We have 
 written in a verbose and homely style, and called the 
 work an Amplification of the Sacred Edict. 
 
 Our design in this was no other than to inform the 
 minds of posterity, by revealing to them the will of 
 their progenitors, tliat each family and individual of the 
 people might clearly understand. 
 
 We wish you, soldiers and people, to realize, and act 
 oonformably to, our sacred father's sublime intention of 
 rectifying your virtue, and of nourishing your lives. 
 
 Do not consider this as a mere customary harangue, or 
 vain display of authority ; but let each carefully watch 
 over the whole body, and act the part of a cautious and 
 economical people. Completely cast aside all degradin<' 
 illiberal, and contentious practices. 
 
 Then, manners will improve; families will live in har- 
 mony ; the government will rejoice in seeing renovation 
 perfected by virtue ; and your own posterity will share 
 in this happiness. The family that stores up virtue, will 
 liave superabounding felicity. How equitable is this. 
 doctrine ! 
 
 {Signed) YOONG-CHING. 
 
 The 2d Year, 
 2d day of the 2d Moon. 
 
 Attend 
 
 Venerate 
 
 to the 
 
 tlie 
 
 People. 
 
 Heavens.'" 
 
 *This is the form of the imperial seal, "Venerate the Heavens." Here it 
 is to be observed, that though the original word 2'een be in the singuliir 
 niimber, yet to render it " Heaven," might probably lead the reader into 
 
IV STATEMENT BY CHINESE EDITOR. 
 
 a mistake. He might suppose that the Chinese mean by it the " Svipreme 
 Being;" and that they attach those clear and definite ideas of eternal pow- 
 er, wisdom, and goodness, to it, which a Christian does when he uses 
 the word Heaven in the singular number, instead of the name of God. 
 
 But this is far from being the case The word might be rendered " Su- 
 perior Powers, the Gods^' &c. Indeed this rendering would agree perfect- 
 ly well with the creed of the Chinese. They more generally join heaven, 
 earth, and man together, and consider these three as sharing the supreme 
 power among them. And though they very often use the word 
 Teen; yet they either refer to the visible heaven or to the Teen-Kng, i. e, 
 anima eoeli, or soul of the visible heavens, which they suppose animates 
 the superior part of nature, as ftie human soul does the body. Perhaps 
 it will be useful for the reader to remember this as he proceeds. 
 
 N. B. The Chinese do not date their letters, petitions and official docu- 
 ments from any particular epoeha or era, as is done in Europe ; but 
 compute the time according to the number of years that an Emperor 
 reigns. Hence they say, " the 6th, 7th, 8th year of such an emperor." 
 
 STATEMENT 
 
 BY 
 
 THE CHINESE EDITOR. 
 
 On investigating the meritorious national statutes, it 
 appears that, whosoever holds the office of local govern- 
 or, is hound on the first and fifteenth of every moon to 
 assemble the army and the people, and proclaim to them 
 the sacred admonition ; \i, e. the amplification of the sa- 
 cred edict]. 
 
 • In the original work, this and the following paper are placed at the 
 end ; as a Chinese dare not presume to put any statement of his own be- 
 fore that of the emperor. 
 
STATEMENT BY CHINESE EDITOR. V 
 
 Our deceased emperor formed it on the model of an an- 
 cient book on the science of government, written by a 
 gentleman who held the office of Ta sse-too in the dynasty 
 Chou ; but in a more copious and perspicuous style than 
 the books of the ancients. 
 
 Froni the time that your Imperial Majesty began to 
 reign untilnow, you have repeatedly commanded the offi- 
 cers to teach, and lead on the ignorant. We, your minis- 
 ters, have not neglected, each in the vulgar dialect of his 
 own district, by various methods, to lead on the people 
 to the knowledge of its contents. 
 
 But fearing that, as the people cannot all attend at the 
 stated times of proclaiming the edict, some parts of the 
 connection must be lost, I searched out the paraphrase 
 on the Sacred Edict, formerly written and printed by the 
 minister Wang-Yew-po, who was. placed over the salt re- 
 venue in the province of Shen-See. The style of this 
 paraphrase being simple, and the sense perspicuous, the 
 whole is easily understood, and calculated in the highest 
 degree to promote the benefit of the ignorant. I, the min- 
 ister, Seen-Foh, having respectfully received your Ma- 
 jesty's gracious command, promoting me to the rank of 
 third officer in the province of Kiang-nan, feel myself 
 deeply ashamed because of my want of talent, and in- 
 ability to make a suitable return for your Majesty's 
 favour. All I can do is to exert myself from morning to 
 night, that I may as carefully as possible, discharge the 
 duty of an officer of government ; and dare not be negli- 
 gent for a moment. 
 
 Moreover, desiring that all the people may imbibe the 
 principles of exalted renovation ; — that they may exert 
 themselves to adorn their families ; and neither abuse the 
 gracious instructions of our sacred princes of former times, 
 
VI STATEMENT BY CHINESE EDITOR. 
 
 nor your Majesty's often repeated precepts ; — with these 
 views I took Yew po's Paraphrase, printed a new edition 
 and distributed it throughout the various districts. 
 
 Probably it may assist families and individuals to un- 
 derstand, and lead them to converse together of the Sacred 
 Edict; and thus prove a help by which the people may 
 proceed from that which is near to that which is remote; 
 and ascend from that which is low to that which is 
 high. 
 
 It is to be hoped that your Majesty's ministers will, 
 through the year, at the timeS of reading the law, accord 
 with the common statute, and without wearying, animate 
 the people ; and by a variety of methods excite them to 
 goodness. This belongs to the proper discharge of the 
 duty of a good officer. 
 
 The Minister Seen-Foh's 
 respectful record. 
 
HAN-rUNG'8 RECOED, 
 
 DuRiN-G the winter of the thirteenth year of Kea-King^ I 
 was by your Majesty's gracious order, promoted from be- 
 ing the Nee-sse \i. e. fourth] in the government of the Pro- 
 vince of Canton, to the rank of Suen-foo [or second], and 
 was invested during the twelfth moon with the sealof the 
 Viceroy, empowering me to act for him during his absence. 
 At that time the minister Seen-fok was transferred from 
 Kiang-See to Canton, in the capacity of Fan-Sse [i. e. 
 superintendent ofthe land revenue], and very respectfully 
 brought with him the Paraphrase on the Sacred Edict, 
 which the minister Wanff-t/ew-poh, formerly over the salt 
 revenue in SAenSee, had printed. This interpretation 
 was written in the northern dialect, most perspicuously 
 and fully, not leaving any part of the internal sense un- 
 explained. 
 
 Having received and read it, I became insensibly de- 
 lighted with the interpretation; and ordered the literary 
 Mandarin to select, from among the second class of the 
 literary candidates, four persons whose teeth and mouth 
 were formed for clear and distinct utterance ; that, on the 
 first and fifteenth of each moon, they might proclaim the 
 original text in the Canton dialect. At the time they 
 did so, the people thronged around, each striving to be 
 near, and all afraid to be l^ept at a distance. By this means 
 such a change was effected on the people, that they ex- 
 
viii han-fung's record. 
 
 ceedingly loved to 'hear, and found it easy to practise. I 
 accordingly distributed it throughout the districts ; gave 
 it to the local officers, the pastors of the people, ordering, 
 tha* they should widely proclaim the Edict ; and not 
 leave a single person, even in the huts thinly scattered 
 along the shores of the ocean, ignorant and disobedient. 
 Should we at a future time receive your imperial order 
 to remove to other places, we will teach the same in the 
 dialects of those places to all the people, that those whto 
 hear may understand and reform, that the manners of the 
 four quarters may be changed; and that the practise of 
 virtue may be long continued in— : to effect these de- 
 pends entirely on conformity to this . 
 
 Han-Fung, 
 
 with profound veneration, records this. 
 
TRANSLATION 
 
 OF THE 
 
 8ACRED EDICT. 
 
 MAXIM FIRST. 
 
 PAY JUST REGARD TO FILIAL AND FEATERNAI, 
 DUTIES, IN ORDER TO GIVE DUE IMPORTANCE TO THE 
 RELATIONS OF LIFE, 
 
 AMPLIFICATION. 
 
 Our sacred father, the benevolent Emperor, reigned 
 sixty-one years ; imitated his ancestors ; honoured his par- 
 ents ; his filial piety was inexhaustible. He commented 
 on the Heaou-King ; explained the text ; clearly unfold- 
 ing the doctrines. His precise design was, by filial 
 piety, to govern the empire ; hence the Sacred Edict com- 
 mences with filial and fraternal duties. Intrusted with 
 his mighty concerns, and reflecting on past admonitions, 
 we * have diffusely explained the sense of his instrud- 
 
 * We, the original word Chin does not properly signify the first person 
 plura 1 of the personal pronoun ; it is a pronoun used by the Emperor 
 alone when speaking of himself in the singular ; were any other person to 
 use it, he would subject himself to punishment. But not knowing any syn- 
 onymous English word of the singular number, the first person plural, 
 used in a courtly style, seemed the best ; and Chin is rendered by it 
 throughout this translation. 
 
2 THE SACRED EDICT. 
 
 tions ; and now commence by proclaiming the doctrines 
 of filial and fraternal duty to you, soldiers and people. 
 
 Filial piety is [found on] the unalterable statuses of 
 heaven, the coi*responding operations of earth, aiad the 
 common obligations of all people. Have those who are 
 void of filial piety never reflected on the natural affection 
 of parents to their children 1 
 
 Before leaving the parental bosom, if hungry, you could 
 not feet yourselves ; if cold, you could not put on clothes. 
 Parents -judge by the voice, and examine the features 
 of their children; their smiles create joy; their weeping 
 g5fief. On beginning to walk they leave not their steps ; 
 when sick, attempts to sleep or eat are in vain ; thus nour- 
 ishing and teaching them. When they come to years 
 they give them wives ; and settle them in business, ex- 
 hausting their minds by planning, and their strength by la- 
 bour. Parental virtue is truly great and exhaustless as 
 that of heaven ! 
 
 The son of man that would recompense one m ten 
 thousand of the favours of his parents, should at home ex- 
 haust his whole heart ; abroad exert his whole strength ; 
 ■Watch over his person, practise economy, diligently la- 
 bour for, and dutifully nourish, them. Let him not gam- 
 ble, drinkj quarrel, or privately hoard up riches for his own 
 family ! Though his external manners may not be per- 
 fect yet there should be abundant sincerity ! Let us en- 
 large a little here: as for example, what Tsang-tsse says, 
 " to move unbecomingly is unfilial; to serve the prince 
 without fidelity, is unfilial ; to act disrespectfully as a 
 Mandarin, is unfilial; to be insincere to a freind is unfilial; 
 to be cowardly in battle, is also unfilial." These things 
 are all comprehended in the duty of an obedient son . 
 
 Again, the father's elder son is styled viceroy of the 
 
THE SACRED EDICT. 3 
 
 family ; and the younger brothers [after the father's death] 
 give him the honourable appellation of family superior. 
 
 Daily, in going out and coming in, whether in small or 
 great affairs, the younger branches of the family must ask 
 his permission. In eating and drinking, they must give 
 him the preference ; in conversation, yield to him ; in 
 walking, keep a little behind him ; in sitting and stand- 
 ing, take the lower place. These are illustrative of the 
 duty of younger brothers. Even a stranger, ten years older 
 than myself, I would serve as an elder brother; if one 
 five years older, I would walk with my shoulder a little 
 behind his; how much more then ought I to act thus to- 
 wards him who is of the same blood with myself! There- 
 fore, undutifulness to parents and unbrotherly conduct 
 are intimately connected. To serve parents and elder 
 brothers are things equally important. The dutiful child 
 will also be the affectionate brother; the dutiful child and 
 affectionate brother will, in the country, be a worthy 
 member of the community; in the camp, a faithful and 
 bold soldier. You, soldiers and people, know that child- 
 ren should act filially, and brothers fraternally ; but we 
 are anxious lest the thing, becoming common to you, 
 should not be examined, and you thus trespass the bounds 
 of the human relations. If you can feel genuine remorse, 
 springing from an upright heart, then exert your whcle 
 strength ; from one filial and fraternal thought, proceed by 
 gradations, till every thought be of the same stamp. Do 
 not affect mere empty externals. D.) not overlook the 
 minutiae. Do not buy fame and purchase flattery. 
 Be not diligent at first and slothful afterwards. Then, 
 probably, the duties of filial piety and brotherly 
 affection may be attended to. For the undutiful and 
 unbrotherly, the nation has a common punishment; but 
 
4 THE SACRED EDICT. 
 
 punishment can restrain only those evils, the traces of 
 which become manifest ; what is done in secret is not 
 cognizable by law. Should you be void of remorse, and 
 throw youi'selves into contempt, our heart could not en- 
 dure it. Therefore warnings are often repeated. Per- 
 haps » you, soldiers and people, will realize our wish, re- 
 novate and exalt your character ; and each carry to the 
 utmost, the duties of children and brothers. How love- 
 ly the virtue of the sages, which arose from the human 
 relations ! Even the doctrines of Yaou aaid JShun, ex- 
 tended not beyond filial and fraternal duty ! Mung-tsze 
 said, " were all dutiful to their parents, and respectful 
 to their elder brothers, under heaven there would be 
 rest." Soldiers and people! do not view this as a mere 
 common- place address. 
 
 \_Contains six hundred and thirty-two words. '^'l 
 
 PARAPHRASE ON THE ABOVE. 
 The meaning of his Imperial Majesty J is to this ef- 
 fect. Our sacred ancestor, the benevolent Emperor, sat 
 over the empire sixty-one years. He venerated his pro- 
 genitors in the highest degree. He himself wrote a 
 
 * « Perhaps," this mode of expression is very common among the 
 Chinese. They seldom affirm or deny dogmatically, but prefer to ex- 
 press themselves in a way which they think indicates greater modesty 
 and self-diffidence. The reader will observe several instances of the same 
 kind in the following pages. 
 
 t In works of great moment, the Chinese frequently number the 
 characters. Many of them have a veneration for the words of their lan- 
 guage, equal to what the Jews are said to have had for the Hebrew let- 
 ters. Hence they never use any paper on which their characters are 
 written or printed, as waste paper, or for common purposea. 
 
 t " Imperial Majesty," the original words Wan Suy Yea literally sig- 
 nify " ten thousand years grand father:' This is an epithet applied to the 
 reigning Emperor only. 
 
THE SACBED EDICT. O 
 
 commentary on the book Hiaou King, * with no less de- 
 sign than to induce all persons under heaven, to carry 
 the practice of filial piety, to its utmost perfection. 
 Therefore, in the Sacred Edict, which contains Sixteen 
 Maxims, he placed that first which treats of filial piety 
 and fraternal afi'ection. His present Imperial Majesty, 
 sitting on the throne, and reflecting on the intentions of 
 his venerated father to instruct men, wrote largely on 
 the admonitions of the Sacred Edict in sixteen sections. 
 Let us first take the doctrines of filial piety and fra- 
 ternal affection, and discourse of them in the hearing 
 of all you people. Well, what then is filial piety 7 It is 
 great indeed ! In heaven above, in earth below, and 
 among men placed ietween, there is not one that ex- 
 cludes this doctrine. Well, how is this proved ? Because 
 filial piety is the breath of harmony. Observe the heav- 
 ens and the earth ! If they did not harmonize, t how 
 could they produce and nourish so great multitudes of 
 
 • Siaou King, i. e. a classic on filial piety. 
 
 t The nature of the harmony here alluded to, is not easily understood. 
 The idea is founded on the theories of the Chinese concerning the 
 system of the universe, and the laws of nature. Their notions on these 
 subjects are extremely obscure and unsatisfactory. They ascribe person- 
 ality to the visible heavens and the earth; and suppose that, in the pro- 
 duction of creatures, there is a certain conjunction of the heavens and 
 earth, somewhat analogous to that which takes place in the generation of 
 animals. Hence it is often said, " heaven and earth are the parents of all 
 things," and "heaven is the father, and earth the mother, of all things;" 
 and " heaven covers, and earth produces." With respect to this conjunc- 
 tion, the Lee-ke says, " in the first month of the spring, the celestial air 
 descends, and the terrestrial air ascends ;'then & junction of the heavens 
 and the earth takes place, by which nature is set in motion and caused to 
 vegetate." Probably they may mean by these expressions, certain laws 
 iilherent in the physical universe, by which the proportions of cold and 
 heat, rain and wind, &<;., &c., are so regulated as to produce all things 
 in their proper time, and due quantity. 
 
b THE SACKED EDICT. 
 
 creatures ? If man do not practice filial piety, he loses 
 [his resemblance to] the harmony of nature — how then 
 can he be accounted mail'? • 
 
 Let us now take the ardent affection of the heart, and 
 the yearnings of the bowels of your parents towards you, 
 and enlarge on them a little-^-When you hutig in their 
 tender embrace, were you hungry? You yourselves 
 knew not to eat food ;— Were you cold? You yourselves 
 kneit not to put on clothes. Your aged father and mother 
 obset'ved . the features of your face, and listened' to 
 the Sound of- your voice. Did you smile? They were 
 deli'ghted. Did you weep'? They were unhappy. Did 
 you begin 'to walk ? They followed at your heels, step 
 by step. If you had the least degree of illness,- then 
 their sorrow \^as inexpressible. Tea was not' 'tea ; rice 
 wias' not rice to them. » They waited [with anxiety] till 
 you recovered : then their minds were composed. Their 
 eyes Were intent on you, watching your grovpth' from 
 year to year. You have no conception of how many 
 anxious toils they bore, and of how many painfiil appre- 
 ■'hensions they endured, in nourishing and in educating 
 you. When you grew up to manhood, they gave you a 
 _,w,ife to, bear you a, son. They waited in expectation, 
 :that your learning should raise you to fame. They 
 strove to lay by a little property to enable you to 
 set up ill life. Now, which of' all these things, did not 
 require the heart of a father and mother? Can this kind- 
 ness be ever fully rewarded? If you are not aw.are of the 
 kindness of your parents, you have only to consider for 
 a moment the heartfelt tenderness with which you treat 
 your own children, and then you will know. The ancients 
 
 * That is they did not relish them ; or Icnow the taste- 
 
THE SACRED EDICT. 7 
 
 said well, " Bring up a child, then you will know the 
 kindness of a father and mother." But if you indeed 
 know the kindness of your parents, why do you not go 
 and exercise filial piety towards them 7 For filial piety 
 is not a thing difl&cult to practise. In ancient times, in 
 order to display filial affection, some slept on the ice, 
 some cut the thigh, and one buried her own child.* This 
 kind of service it would be difficult to imitate ; nor is it 
 necessary thus to act in order that it may be denomi- 
 nated filial piety. It only requires the heart and thoughts 
 placed on your parents then all will be well. If you 
 really would recompense their kindness, you must leave 
 nothing undone that jour powers can accomplish for the 
 comfort and service of the aged. Better that you yourself 
 should have little to eat and to use, and have sufficiency 
 to give them to eat and to use; and [thus] lessen their 
 toils. You must not gamble, nor drink wine; you must 
 
 * This refei-s to three persons, who, it is said, remarkably distinguished 
 themselves in the discharge of filial duty. *•' On&skpt on the ice" in order 
 to Catch a certain fish which his mother, when Sidk, longed to eat An- 
 other etit out a portion of flesh from his own thigh, to mix the blood with 
 the medicine which was to be administered to his mother ; under an idea 
 that it woLild prove an effectual cure, provided she knew not of it. It is 
 said that there are some in China at the present day, who, when their 
 parents are sick, go out into the fields at mid-day ; worship towards heav- 
 en ; and cut either the arm or thigh, to mix a little of their own blood in 
 their parent's medicine. '' A \b.irA,hitried her ehiM." The story says that 
 this woman was very poor, had an only child, and an i aged mother, whose 
 teeth wei-e decayed and came out, so that she conld eat nothing, but suck- 
 led the breasts of her daughter along with the child. This dutiful daughter, 
 not being able to hire a nurse, and not having milk sufScient to nourish 
 both, was reduced to the necessitty of parting either with her mother or 
 child. She resolved on the latter : and, while -digging a grave, in which 
 to bury the cliild alive, she found under ground a certain quantity of 
 gold, which heaven had deposited there as a reward for her filial; pietyi 
 Thus she was enabled to provide both for her mother and child. 
 
8 THE SAOBED EDICT. 
 
 not go and fight with persons ; you must not privately 
 hoard up money for yourself, or love your own wife and 
 children, and overlook your father and mother. What if 
 your external motions should not exactly accord, that will 
 by no means impede the business ; internal sincerity 
 alone is required; then you will be successful. Suppose 
 [for example] you can give them only daily coarse vege- 
 tables and dry rice : yet cause them to eat these with 
 {)leasure : — this then is filial piety and obedience. 
 
 We shall therefore take this principle and extend its 
 application to other things. Thus, [to give a few in- 
 stances] if in your conduct, you be not correct and regu- 
 lar, this is throwing contempt upon your own bodies^ 
 which were handed down to you from your parents: this 
 is not filial piety. When doing business for the govern- 
 ment, if you do not exhaust your ideas, and exert your 
 strength; or if, in serving the prince, you be unfaithful, 
 this is just the same as treating your parents ill: — this is 
 not filial piety. In the situation of an ofiicer of governmentj 
 if you do not act well, but provoke the people to scoff 
 and rail ; this is lightly to esteem the substance handed 
 down to you from your parents ; — this is not filial piety. 
 When associating with friends, if, in speech or behav- 
 iour you be insincere ; this casts disgrace on your par- 
 ents : — this is not filial piety. If you, soldiers, when the 
 army goes out to battle, will not valiantly and sternly 
 strive to advance ; but give persons occasion to laugh at 
 your cowardice; this is to degrade the progeny of 
 your parents ; — this also is not filial piety. In the pre- 
 sent age there are very many disobedient children. If 
 their parents speak a word to them, they instantly put 
 on a surly face ; if their parents scold them, they pertly 
 answer again— if called to the east, they go to the west. 
 
THE SACRED EDICT. 9 
 
 Again, there are some whose wives and children are 
 warmly clothed and fully fed, while on the other hand 
 their parents are empty and suffer hunger. They rush 
 into misery, and embarrass and disgrace their parents. 
 They themselves transgress the law, and their parents 
 are involved, and brought before the magistrate.* 
 
 It is needless to say that the laws of superior powers 
 will not tolerate this description of persons ; but theiu 
 own children, beholding their example, will follow closely 
 at their heels, imitating them. Only observe those who 
 have themselves been undutiful and disobedient; where 
 did they ever bring up a good child 1 Do think a little — 
 will you still not be aroused'? 
 
 After parents, brothers come next in order, I will not 
 say that these brothers are not two persons ; but only 
 
 * " Their parents are involved," &c. This jirises from the peculiar feature 
 of the Chinese polity, viz. that of malfing persons mutually responpibl^ 
 for each other's conduct ; and of extending the consequences pf a man'^ 
 transgression to his neighbours ; especially to his relatives. Hence the 
 law says, "whosoever shall plan sedition or rebellion, whether put into 
 actual execution or not, shall all of them, without distinguishing the 
 accessories from the principals, be cut in pieces. The father anjl grand- 
 father of the princijpak ; their sons and grandsons ; their brothers and all 
 who dwell under the same roof, without distinction, of sirname — their, un- 
 cles and nephews, whether dwelling with them or not; the males among 
 them, from sixteen years old and upwards, not excepting the blind, 
 lame, or decrepit, shall all be beheaded. Males belonging to them un- 
 der fifteea years of age, their mothers, daughters, wives, concubines, and 
 sisters ; together with the wives and concubines of their sons, shall aU be 
 delivered over to the most meritorious officer of pt3.te, be dotijestic sl9,ves, 
 and their whole property be confiscated to government " Vide Leu- 
 tfie, Canton edition. 
 
 May it not be, in a great degree, awing to this singularly severe feature 
 of the Chinese law, that their government has contmued for so many' 
 ages unchanged, as to the radical principles and great lines of it? The 
 principle is carried through the whole of their government, and applied 
 to small offences as well as to those that are great. 
 
10 THE BACKED EDICT, 
 
 that the bones and flesh of their bodies, are of the same 
 bones and flesh as my own. Therefore they are called 
 " hands and feet.'? If you treat your brother ill, that is 
 just to treat your parernts ill. ' Suppdsfe they be not 
 brothers by the same mother with you, still they have 
 the bones and blood of the same father ; hence let it not 
 be said that they are not of the same mother — let them 
 not be treated differently. The most intimate of all re- 
 lations among men in the world, is that of a wife ; but 
 suppose that your wife' die, you may still marry another. 
 ' But if a brother die, where will- you go to seek for an- 
 other'?- Reflect seriously then, whether you ought, or 
 ought not, to love [your brothers]. 
 
 But in what manner is this love and kindness to be 
 mamfested to them 1 Younger brothers should greatly 
 respect elder brothers. I u every aiFair, whether in eating 
 or in putting on apparel — in visiting friends or in convers- 
 ing, in yalking, sitting, or standing,— in all these things 
 the precedency must be yielded to the , elder brother. 
 Among men of old, belonging to the same village or 
 hamlet,, it was thus — another person, ten years older than 
 myself, I honoured him as an elder brother — if he was 
 five years my superior in age, I walked shoulder by 
 shoulder with him, rather a little behind ; but dared not 
 presume to go before ;him. If it was proper for me to 
 treat a stranger, who was my superior in age, in so re- 
 spectful a manner, how much more so thus to treat my 
 owji elder brother! With regard to elder brothers, they 
 ought tenderly to love their younger brothers. , We 'must 
 withqut respect to their age jtreat a younger brother as a 
 child. For example, your own child, if he be worthless, you 
 are displeased with him, scold him, beat him; and then 
 afterwards change your countenance [become pleased] 
 
THE SACRED EDICT. 11 
 
 and tenderly love liim as before. But you do not act thus 
 towards your younger brothers. You will not deliberately 
 advise them, and speak to them; but, as soon as you find 
 some trifling error in them, you begin to wrangle with 
 them. But think that you and your younger brother 
 were nourished and brought up by the same parents : — i 
 now, if you beat your younger brother, this is the same 
 as beating yourself. These younger brothers know not 
 good from evil ; hence, when beaten by their elder bro- 
 thers, they also learn to lift their hands. We may 
 compare them to a man's hands and feet ; a man slips 
 his hand, and strikes his foot; but would it not be strange 
 to say that he should take his foot and kick at his 
 hand again ! 
 
 Now, want of harmony among brothers, generally 
 arises from contentions about property, and from listening 
 to what their wives say. What these wives say may 
 not be wholly destitute of reason ; but because it has a 
 little reason in it, it enters their husband's ears before 
 they are aware. Thus a sister-in-law will. perhaps say 
 to the elder brother [her husband's younger brother] 
 "How slotliful my little uncle is ! how insufferably prodi- 
 gal ! You have painfully and laboriously collected money 
 to support him; and still he is prating about long, and 
 chatting about short. Is it not hard to say that you are 
 his son, and that I am his daughter-in-law ; and that we 
 must go and discharge filial duty to him!" 
 
 The wife of the younger brother also knows how to 
 chatter to him — "With respect to your elder brother," she 
 says, "he has, it is true, scraped together money; but you 
 also have scraped together money, and acted your part 
 in the family, both in great and small affairs, just as well 
 as he ; yea even a hired Coolee * has not such toil and la- 
 *The lowest description of labourers. 
 
J2 THE SACRED EDICT. 
 
 bour as you have. His own childrea are treated as child^ 
 ren ;"buy this for thein to eat, and buy that for them to 
 eat; but is it not hard to say, that our children are to be 
 allowed to starve !"-^This kind of prattle, to day a lit- 
 tle of it, and tomorrow a little of it, seldom fails to make 
 an impression on the brothers. From this their affections 
 begin to cool towards each other, and day by day they be- 
 come more alienated, till finally it ends in wrangling and 
 fighting; not considering that, as brothers they were origi- 
 nally one person. Suppose an elder brother be rather 
 destitute of ability, and his younger brother support him ; 
 this is just what he ought to do. And if a younger broth- 
 er be possessed of but little talent, and his elder brother 
 support him; this also is nothing more than he ought to 
 do. If at any time a few impertinent words, or unbe- 
 coming sentences, be uttered, they should be looked up- 
 on as if spoken when overcome by wine, or when dream •> 
 ing ; then the whole matter will be easily settled. But 
 if you will determinately stand out eg-ch for his right: 
 then you are. fitly compared to a man's two hands,-^the 
 right hand boasts extravagantly of its ability — it writes, 
 it striked the Suen Pan*; it lays hold of every thing : as 
 for the left band, it is artless in the extreme ! But was 
 t;here ever a man seen or heard of, who took his right 
 
 * Suen pan i. e. literally a r&cJconing. lox. If is an oblong frame of 
 wood, variously divided ; and used in casting accounts, all over China ; "to 
 strike the Suen-pan," is to reckon with iti This inatrnment differs in 
 size, according to the wish of those who possess it, from two to twenty 
 inches long, and broad in proportion. It is said to have been first invented 
 in the reign of Huang-tee the third from Fuh-he ; about 2,440 years be- 
 fore Christ, according to the Chinese chronology. The same SJuang-tee 
 taught them also to use clothes, whereas they were formerly said to 
 have been covered with the leaves of trees. Letters are also said to 
 have been invented in that emperor's reign. 
 
THE SACRED EDICT. 13 
 
 hand and set to work to beat the left? Brothers are as 
 nearly related as hands and feet — why then strive and 
 debate about trifles ! Reflect for a little. Money is [as] 
 the restless waters — it goes and returns again. As for our 
 wives, they are not of the same parents with us ; they 
 have not the same feeling. Only observe brothers that 
 do not agree ; their parents most undoubtedly are render- 
 ed uneasy. You have but just to notice your own chil- 
 dren when they fight ; are you then displeased or not 
 displeased ? Hence those who dischahge filial piety, 
 will never disagree with their brothers. 
 
 The common proverb says well, " To attack the tiger, 
 engage the aid of a brother,"- and, "In advancing to bat- 
 tle, it is requisite to have father and son united in the 
 combat." 
 
 It is also said," A stranger, though extremely good, is 
 still a stranger; my own brother, though extremely 
 worthless, is still part of myself." It is further said, 
 " When brothers do not agree, those who stand by, will 
 contemn them." Do but observe your own idle quarrels ; 
 and you will find persons ready enough to come and work 
 you up to wrath, by carrying tales between you, about 
 your rights and wrongs ; till it perhaps come finally ei- 
 ther to fighting or to lawsuits. Then — to a certainty, your 
 family is ruined. If you discharge filial duty, those of 
 you who are of the people will be good people; and those 
 who are soldiers, will become the spirited sons of Ban [«'. e. 
 brave soldiers]. Now among you all, whether soldiers 
 or people, what one^ is there who knows not that filial 
 piety is a good thing; that harmony among brothers is a 
 good thing? Well, seeing you are ready to confess that 
 these are right, why do you not, with a true heart, go and 
 exert your strength to do them? It is indispensably re- 
 
M THE SACKED EDICT. 
 
 quisite to have the heart and thoughts fixed on parents 
 and brothers. Do not content yourselves with merely a 
 polite external appearance. Do not overlook lesser mat- 
 ters. Do not covet a mere empty name from spectators. 
 Persevere in goodness. He who does so, is truly a du- 
 tiful son^-^truly a good brother. If you be not obedient 
 to your parents, or do not live in harmony with your 
 brothers, the penal law will lay hold of, and correct you ; 
 but even that, if you are without understanding, will fail 
 to reform you. This, the heart of His Imperial Majesty 
 could not bear the idea of, therefore he has again and 
 again, in various ways, admonished you. If you listen to 
 the voice of His Imperial Majesty, and all of you be obe- 
 dient children and loving brothers, then not only will 
 you during your own life, avoid breaking the law ; but 
 your own children and grandchildren, will imitate your 
 good example. Theproverb speaks to the point — "Per- 
 sons who discharge filial piety and obedience, will have 
 Children dutiful and obedient. The obstinate and un- 
 dutiful, will bring up children undutiful and obstinate." 
 Truly when children and grandchildren shall all be obe- 
 dient to parents, and affectionate to brothers, then all 
 under heaven * will be in profound peace. Do the utmost 
 in your power to attain this. By no means look upon it 
 as a common-place thing. Do not disappoint th« wishes of 
 the overflowing heart of our sacred ancestor, the benevor 
 lent emperor. 
 
 * The Ch-meSe, as the Romans fornerly did, use this mode of expres- 
 sion to signify their own dominions. Indeed, many ofth«m, from their 
 ignorance. of .geography, really suppose the Chinese empire so great, in 
 in regard to extent of territory, population, and riches, that the other 
 parts of the world, all taken together, bear almost no kind of proportion 
 to it. Hence they call it "the middle naUon," just as if the whole world 
 ■besides were only fit to «ontstitute its confines. 
 
MAXIM SECOND. 
 
 RESPECT KINDRED, IN ORDER TO DISPLAY THE 
 EXCELLENCE OF HARMONY. 
 
 AMPLIPICATIOK 
 
 The Shoo says," By loving the nine gradations of his 
 kindred, they became united." T,bis refers to the Emper.- 
 or Taou, who by the harmony of kindred,- began, his ad- 
 monitions. The Lee says, " Let him who would honour 
 his ancestors, respect persons of his own sirname ; and let 
 him who would r&pect those of his own sirname, unite 
 his kindred.'* 
 
 In order to understand fuUy the principles of human 
 conduct, the harmony of kindred must be viewed as vast- 
 ly important. 
 
 The kindred of a family resemble the divided streams 
 of a spring, and the varied branches rof a, tree, which 
 though they differ as flowing from a greater or less dis- 
 tance, as growing closely or opemly^ yet the source is but 
 one, and the root but one. Therefore a man's treatment 
 of his kindred should resemble the circulation of the 
 blood in the arteries, which, when one part is pained or 
 irritated, creates a mutual sympathy through all .the 
 members and muscles of the body. In this manner the 
 book iC%0M) teaches the people. Illustrating the six vir- 
 
16 ' THE SACRED EDICT. 
 
 tues, it first speaks of filial piety, next of fraternal affec- 
 tion, and then of harmony. Truly neither past nor pre- 
 sent ages can change this common doctrine ! 
 
 Our sacred Father, the benevolent Emperor, having 
 exhorted you to pay just regard to filial and fraternal 
 duties, in order to give due importance to the relations 
 of life,, instantly added — "Respect kindred, in order to 
 display the excellence of harmony." The connection of 
 kindred rises Cut of the human relations. If harmony be 
 not displayed, it is evident that filial and fraternal duties 
 have not been fully discharged. We shall therefore 
 minutely explain this to you, soldiers and people. Pro- 
 bably the reasons why kindred are not respected are, eith- 
 er that the rich are niggardly, and void pf the virtue of 
 liberality J. or that the poor are greedy, and have insatia- 
 ble expectations; — either that the honourable trample 
 on the mean, and, relying on their own influence, anriihi'- 
 late regard to the heaven-appointed -relations ; or that 
 the mean insult the honourable, and cast their angry 
 pride at their own bones and flesh ; — either that having 
 had a strife about property, the mourning badges are ne- 
 glected ; or that having met with occasional opposition, 
 the virtues of kindred are instantly lost ; — either from 
 privately listening to the ignorant talk of wives and chil- 
 dren, or from erroneously regarding the false and re- 
 proachful speeches of talebearers ; hence arise altercai- 
 tions, injuries, and every evil. Not only do they not 
 harmonize, but even forget .that they are kindred. Sol- 
 diers and people ! know you not that persons of the same 
 sirname, all proceed from the person of one profenitor'? 
 how then can you view those who belong to the same 
 body with yourselves, as mere stragglers on the highway? 
 
 Formerly, nine : generations of Chang-kimff-einhakhited 
 
THE SACRED EDICT. 17 
 
 the sarnie house ; and a Mr. Ohm oiKeang chow had seven- 
 ty persons who all ate together. Those who belong to 
 one family, and are of one sirname, should think of their 
 ancestors ; rather exceed, than be deficient in respect ; 
 rather surpass, than be wanting in kindness. Let the 
 seniors and juniors, while they preserve their distinctions, 
 accord ; and the honourable and the mean, though sepa- 
 rated, unite. When there is prosperity, rejoice mutually, 
 by an interchange of social affections ; when adversity, 
 sympathize mutually, by affording reciprocal aids. In 
 building a family temple to sacrifice to ancestors ; in erect- 
 ing a domestic adademy for instructing youth ; in pur- 
 chasing a charity field for the supply of indigent brethren; 
 and in correcting the family calendar, to interweave the 
 names of the more distant relatives — let the same mutual 
 aid be afforded. 
 
 As to those clans, the members of which are few and 
 without ability to act thus, let each according to his re- 
 spective means, honour his kindred. Would those of the 
 same family name really cultivate harmony and decorum, 
 parents with parents, discourse of affectionate sympathy ; 
 children with children, talk of filial piety ; senior brothers 
 with senior brothers, of friendly affection ; and junior bro- 
 thers with junior brothers, of respectful regard; then har- 
 monious excellence would be displayed, and filial and 
 fraternal duties carried nearer to perfection. Local go- 
 vernors would give to the place of their abode the epithet 
 of " Virtuous Village." The men of superior virtue 
 would style it " The gate of righteousness," and the em- 
 pire would honour them as an exemplary kindred. How 
 excellent ! 
 
 But if, for trifling causesj the kindred tribes be destroy- 
 ed ; for insignificant discordances, the kindred affection 
 
18 THE SACRED EDICT. 
 
 be wounded; for occasional ridicule, you oppose tlie spirit 
 of humble yiel4ing; for a little disrespect, you injure 
 harmonious propriety — then the ancient doctrine will 
 not be preserved ; and this is what the national law will 
 not excuse. Let soldiers and people mutually counsel 
 each other ; unite to accomplish the compassionately 
 affectipnate wishes of their ancestors; and ever reflect on 
 the root of the tree and the source of the stream. Thus 
 the practice of harmony among kindred^ in every village, 
 and in every city, will be completed ; the breath of union 
 diffused around ; all happiness enjoyed ; and the picture 
 of peace displayed. These all rest on this [harmony of 
 kindred]; should,you. not. then exert yourselves /? • 
 [Sh htmdred and fifty-five words^ 
 
 PARAPHRASE.. 
 
 The sense of his Imperial Majesty may be thus ex- 
 pressed. 
 
 A.11 men born into the world have nine classes of kin- 
 dred.* How then are those nine classes denominated ? 
 
 I myself am one cliass ; my father is one ; my grand- 
 fkther one ; my great grandfather one ; and my great 
 
 * The originul words ^'^TiungAioht" are not quite so comprehensive in 
 their signdfloatioji as that of the English word " Mndred " — they mean re- 
 ]ation by birth, or family name only ; while the word fek^^cf. includes re- 
 lations both by birth aijd marriage.. Thi;oughout the Chinese empire 
 there are only about one hundred family names. The inhabitants are all 
 therefore arranged under their respective progenitors, whose names they 
 bear. This classification of theirs, according to their family nam 
 sembles that found in the Highlands of Scotland, called dans H 
 
 for the sake of variety, the word ckn is sometimes uspH in f(,;„ ^ i 
 .. . , r,. J 1 "•i"=u iii mis transla- 
 
 tion, instead of kindred. 
 
THE SACRED EDICT. 19 
 
 great grandfather one. Thus above me are four clas- 
 ses. My son is one class ; my grandson one; my great 
 grandson one ; a^d my great great grandson one. Thus 
 there are four classes Below me. These in all, myself in- 
 cluded, make nine classes of kindred. These nine classes 
 of brethren, though severally dwelling in their respective 
 homes, are still my kindred. These then are denomina- 
 ted" nine gradations of kindred. All men have their Tsoo 
 and TsuTiff:. My remotest ancestor is termed Tsoo ; and 
 those placed a little; nearer to myself [in point of time], 
 are called Tsung:.. 
 
 Who then among you has not descended from [some] 
 progenitor'? Who; is there that has not the nine grada- 
 tions of kindred T 
 
 • Formerly, in the province of Shen-see, in the district 
 Pm^-yawy, lived a sacred person, the Prince Yaou* This 
 Prince Yaau loved his kindred most ardently. An an- 
 cient book says well, "If persons truly honoured and re- 
 spected their ancestors, then there would not be one 
 found who would not also tenderly love his kindred. 
 But wherefore am I thus tenderly to love my kindred 7 
 These kindred, some of them, it is granted, are more 
 nearly, and^ others more distantly, related to me ; yet 
 after ally when we examine the matter, they have all 
 idescended from my original progenitor; and allowing 
 that there be several tens or several hundreds of us, still 
 "vre are, but one person. [We] are fitly compared to wa- 
 ter divided into its several streams. Observe a spring of 
 
 * The Emperor Yaou,. the fourth from Hwang-tee and three hutidred 
 and thirty-two years after him, lived, aceoriding to Chinese chronologers, 
 about two thousand one hundred and eight years before the Christian era, 
 which account, if correct, would place him a little after the confusion of 
 t^Xhg^es, or about the birth of Zera. 
 
20 THE SACRED EDICT. 
 
 water ; as it flows, it divides itself into several streams, 
 or into several times ten streams ; yet still all the wa- 
 ter, is from one source, not from two. We may also 
 be compared to a tree with its branches and leaves. 
 Observe a tree as it grows ; though it has its thousand 
 branches and ten thousand leaves, yet the whole spring 
 up from one root. Thus kindred are all descended from 
 one ancestor. This ancestor is the body ; we, together 
 with our kindred, are the hands and feet ; the ten fin- 
 gers on the hands ; the ten toes on the feet ; the ears, 
 eyes, mouth, and nose on the head. Think with your- 
 selves now ; suppose I have an ulcer on my body, or 
 suppose I break my arm or leg, could you imagine that 
 the whole body [in such a case] would feel comfortable? 
 If while among your kindred, you should entrap them ]9- 
 to danger ; lay plans to deceive them ; and render them 
 uncomfortable, would it not be strange to suppose that 
 you yourselves should then feel happy 1 Therefore men 
 ought sincerely and ardently to love their kindred. 
 Thus, my body, if one place is pained, the whole body 
 is pained with it ; if one part is irritated all the other 
 parts are irritated with it. This illustrates the harmony 
 of kindred. In an ancient book it is said, " Teach the 
 people to practise six things, vis. obedience to their 
 parents, kindness to their brothers and sisters, concord 
 
 J^x, among persons of the same sirname, harmony towards 
 V' their relatives, sincerity towards their friends, and 
 
 ^ compassion for the poor." Filial duty is first mentioned 
 next follows brotherly kindness ; and just below, is the 
 word concord. Therefore our sacred ancestor, the be- 
 nevolent TEmperor, having exhorted you to pay due 
 regard to filial and fraternal duties, in order to shew 
 forth the great importance of the relations of life, then 
 
THE SACRED EDICT. 21 
 
 proceeded to sp^ak of respect to persons of the same 
 sirnai]ae, in order to illustrate the excellence of harmony 
 and concord. The connexion that subsists between per- 
 sons of the same simame arises out of the relations of 
 life. If men do not accord with their kindred, it is 
 evident they possess neither filial piety nor brotherly 
 affection. Hence his Imperial Majesty has most clearly 
 explained this doctrine to you; soldiers and people. 
 You should try to find out the reasons why you and 
 your kindred do not live in harmony. Perhaps it is be- 
 cause you being poor, have begged them to lend you 
 money, and they would not lend ; therefore you^murmur 
 against them. Perhaps it is because you are getting 
 on in the world, and therefore, presuming on your influ- 
 ence and power, put on the airs of a country squire, and 
 threaten and despise others. Or perhaps it is because 
 you yourselves are not getting on in the world, and 
 hence envy those who are. Observing that one of your 
 kindred has Jbeen promoted to the rank of a Mandarin, 
 or has obtained an academical degree, you maliciously 
 say, " He does not understand the duties of an officer of 
 government ! See how greedy he is for the cash " ! Or 
 if he has obtained the rank of a Seu-tsae* [you then 
 say] How mean and vulgar are his compositions ! Per- 
 haps a relative has purchased the rank of Ke&n-Sang 
 
 * In China there are four degrees of literary rank. The first, or low- 
 est, is that of Seu-Uae—iMt is, literally, " talent hloasommg." The title is 
 very appropriate, as expressing that degree of knowledge wlych inspires 
 hope with regard to the success of the graduate's future studies. From 
 the day that this degree is conferred, the man is considered as a step 
 above the plebeians. The second degree is that oi Eeu-jin, whicd may be 
 rendered either ^^ promote the man, " or " a promated man. " Those who 
 rise to this second degree are selected from among several thousands of 
 
22 THE SACRED EDICT. 
 
 [which places him on an equal footing with a Seu-tsae\ 
 or that of a Mandarin, both of which reflect some honour 
 on your own family ; but you treat him contemptuously, 
 as one who carries the smell of the copper always about 
 with him.* 
 
 Again, it may possibly arise from your having obtain- 
 ed riches, and [overvaluing yourselves on that account"] 
 paying no regard to the feelings of those who are your 
 own flesh and blood. Or it may arise from each indi- 
 vidual's wishing to indulge his own humqur, without rer 
 gard to the harmony and prosperity of the whole. Or 
 it may '^rise from listening to, and believing the chit- 
 chat of women in the family ; or from your neighbours 
 who secretly injure you and harrow up your feelings, 
 till the concord of your family be lost. From these cau- 
 
 the Seu-tsaes according to the merit of their compositions. They are 
 then eligible for public ofiSces. The third degree is called Tsin-sz^ 
 which may be rendered, " introduce the scholar, " because he is then 
 deemed qualified to be introduced to audience in the imperial presence. 
 This degree is conferred at Peking alone, after an examination by the 
 most learned men in the state. 
 
 The fourth degree is called San Un, which may be translated " ascend- , 
 ed to the top of the trees;" as denoting the summit of literary honour. 
 
 To each of these academical degrees belong certain badges of distinc- 
 tion, e. g. clothes of a certain colour, &c. 
 
 The examination of scholars who are candidates for the first degree, is 
 held twice in the space of three years, in their several districts ; and is 
 called Zimg-tsse-she, i. e. the examination of the youths. 
 
 The examination of the Seu-tsae, or candidates for the second degree, 
 takes plac^once in three years; and is held in the provincal cities, hence 
 termed Heang-she, i. e. the provincial examination. The examination 
 of the K&Urjin is held at Peking once in three years, to which place all 
 candidates for the third degree are collected from their respective prov- 
 inces, hence it is called Hwuy-she, i. e. the examination of an assembly. 
 
 * Because his degree was purchased with money. 
 
THE SACRED EDICT. 23 
 
 ses, arise altercations, noise, and confusion, till it come 
 to that length, that people not only lose the excellence 
 of concord, but even entirely forget that they belong to 
 one family. If you would look above you to your ances- 
 tors for a moment, you would know and confess that 
 these relatives all form parts of the body of your proge- 
 nitor ; most decidely then they would not be regarded 
 and treated as mere passengers on the highway. In old 
 times there was a man whose surname [was Chang and 
 his name Kung-e. He belonged to a class of the an- 
 cients. All the nine gradations of kindred in his family 
 lived together in the same house. There, was also a man 
 in Keang-Chow whose surname was CMn; the kindred of 
 this man's household were very numerous, even upwards 
 of seven hundred mouths,* yet these all ate their meals 
 in the same family. 
 
 To that family belonged about an hundred dogs, which 
 all went and fed in one kennel : if one dog did not CQme, 
 the others would not eat. Now consider this Mr. Chin; 
 the persons in his family lived in harmony : and hence 
 the very dogs were renovated. If therefore men of the 
 present age do not preserve concord with those of the 
 same clan, they are worse than the very dogs. Those 
 of you who belong to the same family, should all have 
 regard to the respectability of your ancestors, and as a 
 body, live in harmony. This harmony however is not 
 easily practised. You are determined to make manifest 
 my faults ; I am determined to make manifest your 
 faults ; and who will confess that his own melont is 
 
 * Mouth or Months, this is one way by which the Chinese express the 
 word "person " or ^'■persons. " 
 
 t That is, who will clieerfuUy confess. his own faults? 
 
24 THE SACRED EDICT. 
 
 bitter 1 You will rather debate about each others rights 
 and wrongs, day by day, till the affections become cold ; 
 yea, till you become perfect enemies to each other, and 
 go to law ; then the whole of you will go to beggary. He- 
 fleet for a moment ; what will you gain by all this 1 
 
 Now the harmony which I wish you to preserve, rests 
 entirely on the word forbearance, or as it may be called, 
 the art of eating down an injury. You perhaps plead 
 that you will sustain injury ; but you do not know that 
 you will obtain gain thereby. In all kinds of ceremony, 
 ( for example ) if exchanging some presents, others 
 should give us rather little, it is better that our presents 
 to them should be somewhat respectable. In performing 
 any of the ceremonies of politeness, I had rather they 
 treated us with indifference than that we should treat 
 them with indifference. Among persons of the same 
 family, let the elder be regarded as the elder ; the 
 younger regarded as the younger ; superiors treated as 
 superiors ; and inferiors treated as inferiors. Thus all 
 parties, possessing but one feeling, will complete one 
 person. Does any thing occur that affords matter of 
 joy 7 let all go and offer their congratulations. Is there 
 mourning for the dead 7 let all go and assist. Perhaps 
 one is erecting a temple to his ancestors ; let aU go to 
 the sacrifice. Perhaps another builds a family school- 
 house for the instruction of younger brothers and ne- 
 phews. Perhaps there may be the affair of purchasing 
 a charity field, for the supply of those of the same clan, 
 who are poor and distressed ; or probably the register 
 of the family genealogy is to be revised, in order to in- 
 terweave the [names of] the more distant relatives. AU 
 these are things which persons of opulence and talent 
 can do : as to those persons who are not possessed of 
 
THE SACBED EDICT. 25 
 
 opulence and talent, let each of them act according to 
 the measure of his ability ; and thus all harmonize as 
 a body. Do those who are aged mpet with those that are 
 aged? let them advise each other to love their sons and 
 daughters with affectionate ardour. Do the young meet 
 with those who are young 1 let them mutually counsel 
 each othet to venerate ahd'obey their pareh|ts. ' Do those 
 of us who are of the saihe rank in society nieet together*? 
 then do you counsel me to respect my elder brothers, 
 and let me exhort you to love your younger brothers. 
 "When each one becomes a filial child, and an affection- 
 ate brother, will not that illustrate the excellency of 
 the hartfloriy of kindred 1 Even the ofiicers of govern-^ 
 ment will shew a degree of respect for such persons. Bu^ 
 if, because of a few trifling jealousies, you will wound 
 the spirit of harmony; and mutually quarrel and injure 
 each other, then recourse must be had to the law of the 
 sovereign, to punish and restrain you. Often recollect 
 that you have all descended from one progenitor; even 
 as water, though divided into a thousand rivulets, pro- 
 ceeds frotn one fountain : and as the thousand branches 
 and ten thousand leaves of a tree, all spring from one 
 common root, wherefore then not live in harmoiay? 
 
 If you all as a body, harmonize, the spirit of harmonjr 
 will prolong yoiir happiness ; the Ways of ybur families 
 will be only exalted; your commerce will highly flourish; 
 and all under heaven, enjoy repose. 
 
 Ought you not all, therefore, to ex:ert yourselves, to 
 bring about such a happy state of affairs'? ' 
 
MAXIM THIRD. 
 
 LET CONCORD ABOUND AMONG THOSE WHO DWELL 
 IN THE SAME NEIGHBOURHOOD, IN ORDER TO PRE- 
 VENT LITIGATIONS. 
 
 AMPLIFICATION. 
 
 In ancient times, five Tsoh formed a Tang, and five 
 Chows, a Eeang. In them the doctrines of peacefulness, 
 harmony, friendship, and compassion, were ever held in 
 honour. But as the population of the Heang and Tang * 
 daily increases, so habitations approximate, little inad- 
 vertencies occur, closer intimacies are formed, and tri- 
 fling debates take place; from these, in an unguarded 
 hour, strife arises which terminates in subjecting the per- 
 son to public disgrace, and in delivering over the body 
 to the police to be punished. The loser feels himself 
 without character; and at the gainer every one looks 
 askance. When those living closely together in the vil- 
 lages,, become suspicious of each other, and seek mutual 
 revenge, what plan can then be devised to establish 
 their employment, and prolong their posterity ? 
 
 Our sacred father, the benevolent Emperor, grieved at 
 men's love of strife, and thinking to promote the reno- 
 vating doctrine of good agreement, purposely extended 
 his admonitions to the Heang and Tang ; and said, " Har- 
 
 * Seang and Tang are nearly synonymous witli the English word 
 " neighbourhood," and are here sometimes rendered by it. 
 
THE SACRED EDICT. 27 
 
 mony is that by which litigations may be rooted out be- 
 fore tliey bud." We, desiring the concord of the myriads 
 of the people, also repeatedly enjoin it upon you to mag- 
 nify the doctrine of harmony. The She says — 
 
 " From sauceless food 
 
 " Folks' quarrels oft arise;" 
 
 The meaning of which is, that strife, often by slow de- 
 grees, rises out of small beginnings. The Yeh-tsung says, 
 " The man of superior virtue, in all. affairs, commences by 
 deliberately forming bis plan." This expresses, that, in 
 preventing litigations, the chief stress should be laid on 
 suppressing their first beoinnings. 
 
 It is therefore evident that a man should receive all, 
 both relatives and indifferent persons, with mildness; 
 and manage all, whether great or small affairs, with hu- 
 mility. Let him not presume on his riches, and despise 
 the poor ; not pride himself of his illustrious biyth, and 
 contemn the ignoble; not arrogate wisdom to himself, 
 and impose o a^h e simple; not rely on his own courage 
 and shame tli^^eak; but let him, by suitable words 
 compose differ^ces; kindly excuse people's errors; and, 
 though wrongfully offended, settle the matter according 
 to reason. The one party displaying this largeness of 
 mind, the other must feel remorse and shame. He who 
 can bear for ii morning, the village will bestow on him 
 the epithet of "virtuous." He who will not wrangle 
 about a trifling offence, the neighbours will proclaim his 
 magnanimity. Great are the advantages of harmony 
 among neighbours! The ancients said, "divination is 
 not used for the sake of selecting an habitation, but, 
 neiglibours." In favourable and unfavourable circum- 
 stances, there a*e none on whom we can so well depend 
 
28 THE SACRED EDICT-, 
 
 as on our neighbours. 
 
 Let the aged and the young in the village, be united 
 as one body ; and, their joys and sorrows viewed as those 
 of one family; When the hiisbaindman and' the mer- 
 chant mutually lend, and when the mechanic and the 
 shopman mutually yield; then the people will harmonize 
 with the people. When the military mutually learn to 
 exercise, and the guai-ds to aid each other ; then the 
 soldiers will harmonize' With the soldiers. When the 
 soldiers exert their strength to protect the pieople, let the 
 people nourish ; that strength. When the people spend' 
 their money to s'uppoi^t the soldiers, let the' soldiers be 
 sparing of that money; thns both soldiers andpfeople 
 will harmonize together. From hence no more strifes 
 will arise about a plate bf'fodd or a cup of sauce. Even 
 yoiir" rat-teeth and splarrow-'hor-n* accusers, will find no- 
 thing td lay hold on. Where then would ther^e be such 
 things as we sometimes see 1 who would then proceed 
 from confirmed enmities, to the mouldering away of 
 money, the waste of time, the loss of ^giness, the de- 
 striictioa of property, the scattering of^nends, and the 
 seeking of death, at the hands df the law, without ever 
 awaking ! " 
 
 The" opulent and the aged who are looked up to in the 
 villages ; the leai^ned and the able who are the glory of 
 the neighbourhood, ought to go before, in^the spirit of 
 harmony, as an example td the place. 
 
 Shduld there still remain any villainous lovers of 
 
 * This laiiguage is jborrowed from the She-kinfff wherein a prosecution 
 is noticed,; >n which the most subtle and ingenious turnings are given 
 by the one party to confound the accusation or defence of the othet. The 
 meaning here is' that the most attfiil opponent willbe able to find no 
 just ground of accusation. 
 
THE SACRED EDICT. 29 
 
 conteiitian, who either devise vile schemes to set men at 
 variance, or walk in cross ways with threatening airs to 
 deceive ; who either insnare others, under the mask lof 
 friendship, or falsely assume the language of justice, in 
 otder to effect their own private ends : such a description 
 of persons will render the neighbourhood unhappy;, the 
 public opinion will not endure them, the law is ready at 
 hand for their punishment. 
 
 The whole empire is formed by a collection of villafge's; 
 hence you ought truly to conform yourselves to thte 
 sublime instructions of our sacred father, and honour the 
 excellent spirit of harmony : then, indeed, filial and fra- 
 ternal duties would be more attended to ; kindred, more 
 respected; the virtue of villages become more illustrious ; 
 approximating habitations prosper ; litigations cease ; 
 and man enjoy repose through the age of ages ! The 
 union of peace will extend to myriads of countries ; 
 and superabounding harmony diffuse itself through the 
 universe ! 
 
 We, with our soldiers and people, must for ever make 
 this our dependence. 
 
 l^Six hundred and thirty-two words. ^ 
 
 PAEAPHRASE. 
 
 The meaning of His Imperial Majesty is as follows. — 
 From ancient times down to the present, there have 
 been ffeanff and Tang,^* What are Heang and Tangl 
 They just express the neighbouring families in the vil- 
 lages and hamlets. The sages of antiquity always taught 
 
 * Heang \s a city or town containing twelve thousand and five hun- 
 dred families ; Tang, a village containing five hundred families. This 
 is the sense of the words taken separately; but when taken together 
 they mean a neighbourhood, as above noticed. 
 
30 THE SACRED EDICT. 
 
 men to live in harmony with their neighbours. But as 
 the population of villages and neighbourhoods daily in- 
 
 j creased, so the houses were built closer ; and the people 
 at every opening of the eye saw each other. If they were 
 not related by intermarriages, yet they were friends livr- 
 ing together on the same spot. When there was any 
 happy occurrence, all came to offer their congratulations ; 
 when there was mourning, all went to sacrifice to the 
 dead and condole with the living. Even in times when 
 there were no such occurrences, what individual could 
 you have seen: void of kindred affection'? But from the 
 circumstance of seeing each other morning and evening, 
 and of having lips and teeth almost united *, evils sprang 
 up— even from what was in itself good. Disputes [among 
 
 : neighbours] probably arise either from the tales which 
 childi^en carry from house to house, or from the passing 
 
 ;and repassing of poultry and dogs, which eat up what 
 comes in their way and leave filth behind them ; — 
 either because of some improper word uttered after 
 
 ,wine ; or because you want to borrow money and persons 
 will not lend, — whence arise heart-burnings which lead to 
 confirmed enmities, Probably you want the payment 
 of some debt and cannot obtain it, therefore both parties 
 unite their rage, buckle to, and set a boxing. Perhaps 
 you have built a house or purchased a ;field, ^vithout 
 infprining your neighbours, or yielding the precedency to 
 them ; t and jealousies and contentions have arisen from 
 hence. But it would be impossible to mention all the 
 
 * An expression denotmg a high degree of familiarity The sense 
 
 of the passage is the same with our own proverb, — " Pamiliarity breeds 
 contempt." 
 
 t In China, when a man builds a house, it is supposed to be his 
 duty to inform the neiglibours before he begin, both that a lucly day 
 
THE SACRED EDICT. 31 
 
 causes of strife, [Wishing to prevent this evil], the whole 
 rests on your retiring a step, and yielding to others in a 
 few sentences ; and then, in the course of a few days, a 
 a good understanding between you will be restored. But 
 if you are resolved not to suffer a single mouthful of 
 angry breath to pass by, and will positively scold and 
 beat each other, listening perversely to those who move 
 you to litigations, in that case you will have to kneel 
 before the ihagistrates, and bow down in the public 
 ofiices; to throw away large sums of money, and suffer 
 much shameful treatment. Do you lose your lawsuit? 
 then you will scarely be able to show your face in so- 
 ciety again. But what if you gain? even in that case 
 every body will, with airs of indifference, look askance 
 at you. Where will be the advantage of all this? 
 
 Let those who dwell together reflect on this: — If 
 you hate me, and I hate you, we may contract an 
 enmity which shall continue, not only through Dhe whol« 
 of our own lives; but which may not be eradicated from 
 the breasts of our children of the latest posterity. Will 
 not this prove to be the bitter fruits of misery, the seeds 
 of which we ourseles have planted? 
 
 Our sacred ancestor, the benevolent emperor, wishing 
 to soften and improve your manner has, with the sole 
 view of inducing you to lay aside lawsuits, admonished 
 you to preserve harmony in your towns and villages.; , 
 
 Let us therefore inform you a little farther concerning 
 
 may be chosen for the commencement,' and to prevent objections which 
 might otherwise arise from the doors or -windows being so placed as to 
 overlook the neighbouring house. 
 
 It is also supposed to be his duty, when wishing to purchase a field 
 to inquire whether any of those in whose neighbourhood it is, wish to 
 purchase it or not, If they do, then he desists. 
 
32 THE SACRED EDICT. 
 
 this doctrine of barmony. An ancient book speaks well 
 to the pui*pdse,' saying,--^How dofes^it come to pass that, 
 among tbose who Orice all lived' on good terms, the spir?t 
 of concord should be lost 7 * In many cases noise and 
 disputes arise merely from a deficiency of a grain, or 
 half a grain of polite attention at times of eating and 
 drinking.'. This language teaches us that the want of 
 harmony among neighbours frequently takes its rise from 
 very trifling causes. Another book also says, The man 
 of superior virtue, when he meets with an affair that 
 requires a legal process^ first seriously considers the va- 
 rious aspects of the business, fi-om beginning to end, 
 together with the results of the whole. This teaches us 
 that if men would thoroughly weigh the commencement 
 and the dose, they most assuredly would not go to law. 
 Therefore those who dwell together and among whom 
 are more near and more distant relatives, should always 
 treat each other with respect and benevolence. In all 
 affairs, in which persons of the same place engage, whe- 
 ther of small or great moment, there ought to be a hum- 
 ble and yielding behaviour. Let me not, presuming on 
 my riches, go and scorn or injure the poor. Let me not, 
 relying on my promotion, go and oppress those who are 
 not promoted. Let me not, employing my own diaboli- 
 cal craft and low cunning, go and impose on the stupid 
 and simple. Did I possess strength and boldness that 
 could spread terror all around, let me not, trusting there- 
 to, go to annoy and shame those who are weak and with- 
 out courage. But, on the contrary, when seeing, among 
 
 * In this discourse the author paraphrases must of his quotations ; 
 therefore it did not seen proper to mark them with inverted commas in 
 the usual way. 
 
THE SACRED EDICT, S3 
 
 others in the same place, a little dissention, let me em- 
 ploy proper words, explain matters to them, and advise 
 them to settle their differences. And suppose I should 
 even assist others with a little rice, or a little money, it 
 is no more than my duty requires of me — what mighty 
 merit is there in that ! Should they not be able to re- 
 munerate me, I am not therefore to be displeased and 
 angry with them. If they be deficient in a few puncti- 
 lios, I will excuse them: there is no necessity for me to 
 put myself on a level with persons of their low capacity. 
 Even if a person who knows not good from evil, should 
 stumble against me, or rashly affront me, I will abide by 
 reason, and send him about his business ; and on no ac- 
 count would I retain a grudge in my heart against him. 
 Rather than contend with him about our rights and 
 wrongs, which would also lead him to make a tumult 
 with me, and thus keep up unceasing strife, it is much 
 better that I never mind him. And he, if worthy to be 
 accounted a human being, on seeing this magnanimity in 
 me, will blush almost to death ; if he be not ashamed and 
 do not repent, then he has no more claims to the human 
 character ; what is the difference between him and the 
 brutes? Think with yourselves: Were I to go and lecture 
 on reason with a brute, should I not debase myself and 
 become like him? In all things I ought to use a little 
 forbearance ; and not suffer the remembrance of trifles to 
 rest in my mind. The ancients had a good saying, " To 
 bear an insult is truly masculine." They also said, "He 
 who can endure an injury, gains the advantage." But 
 if 1 am determined not to endure an injury, then, the 
 laying an undue stress on insignificant offences for a sin- 
 gle moment, may occasion the loss of some person's life, 
 or produce some other unhappy coiis€<5fuences ; and when 
 
34 THE SACEED EDICT. 
 
 I would gladly settle matters, they cannot be settled; 
 but I shall on the contrary have greater insults to bear. 
 This is what is called, " losing the great for the sake of 
 the small." 
 
 Were men seriously to reflect on all these consequen- 
 ces, they would take the fiery Spirit of contention and 
 cool it. Again, did you bear injuries, no one would ever 
 reproach you with cowardly meanness of spirit ; but all 
 would honour, respect^ and praise you. Do not these 
 things clearly show the advantages of harmony among 
 neighbours 1 — Of old time, it was well said, Go all around 
 before you choose your dwelling ; not merely for the 
 sake of choosing an habitation, but to select good neigh- 
 bours ; because neighbours, in consequence of the prox- 
 imity of their dwellings, depend on each other morning 
 and evening. Were those persons who reside in the same 
 village or hamlet closely to unite themselves, tbey woul^ 
 form but one body : in prosperous occurrences, all woul(| 
 share alike ; in adverse occurrences, all would suffer alike. 
 This is the harmony of the people with each other. 
 
 With respect to the military, at the time of drill, let 
 all go to drill ; when separated and sent on guard, let 
 each assist the other to keep watch ; thus the military 
 will live in harmony with each other. When the military 
 exert their strength, exposing themselves to death, in 
 order to protect the people ; and tbe people cordially pay 
 in their taxes to support the military, then both the mili- 
 tary and the people will live in harmony together. From 
 hence will arise mutual kindness, mutual affection, and 
 constant interchanges of friendly attentions — no more 
 contentions, no more lawsuits. Where then will there 
 be murmurs and retaliations, impeding of businei^s, wast- 
 ing of money, injuring of families, squandering of proper- 
 
THE SACRED EDICT. 35 
 
 ty, and emigrations to wretchedness in strange countries ? 
 This exhortation, though addressed to the soldiers and 
 people, yet especially requires you, noble families, country 
 gentlemen, aged persons, bachelors of arts in the semina- 
 ries, and persons of superior capacity in the neighbour- 
 hood, first to set the example of harmony, in order to 
 excite the simple people to imitation. 
 
 But the people, in their origin, are all good ; probably 
 there may not be more than one or two persons among 
 them, who, not attending to their proper duty, wish to 
 become petty-fogging lawyers ;* and with that view, 
 connecting themselves with persons in the public offices, 
 they learn to compose a few sentences of an accusation, 
 the one half intelligible and the other not. They speak 
 many things,- contrary to their own conviction, in order to 
 blind the minds of others. These persons set themselves 
 up in the villages, and move persons to lawsuits ; and 
 then, acting as busy-bodies between the parties [with 
 the specious pretence of being mediators] swindle money 
 and drink from both. Moving and at rest, they have only 
 one topick. " Maintain your dignity," they also say," Ra- 
 ther lose money than sink your character," 
 
 The stupid people, besotted by them, are led into the 
 deep waters ; and notwithstanding, are uncon?cious of 
 having acted wrong in listening to them! Probably these 
 low-rate lawyers either form vile schemes to set men at 
 variance ; or, walking in devious ways, assume threaten- 
 
 * The original words hwanghwdn literally signify " a hare dick. " 
 They are sufficiently descriptive of a certain class of men who, void of 
 ponscience, and of any honest source of dependance, emyloy their low 
 artifices to set men at variance, in order that they themselves may live 
 upon the profits of their litigations. China is not the only country where 
 such hai-e stich are to be found. 
 
35 THE 8ACREI> EDICT. 
 
 ing airs to frighten and deceive ; either put on the mask 
 of friendship, yet lead men into snares ; or knavishly 
 borrow the language of justice, yet secretly effect their 
 own private ends. According to the royal law, this de- 
 scription of men ought to die — the justice of superior 
 powers assuredly will not excuse them — when the mea- 
 sure of thir crimes is filled up, their misery will be com- 
 plete — they will suffer the due punishment of their wick- 
 edness. Reflect for a moment : what one of all these 
 bare-stick lawyers, of whatever country, came ever to 
 a natural or prosperous end 1 
 
 Let us suppose that some person present remove from 
 his home, to the distance of several thousand, or several 
 hundred, lee;* on hearing a person speak the same coun- 
 try dialect, though he may not have known him before, 
 he instantly wishes to converse a little with him. On 
 meeting with one, from his own native place, whom he 
 knew before, he will manifest additional kindness to him, 
 just as if he had met with one of his own relatives. Would 
 it be thus in a strange place 1 and shall there be broils 
 and bickerings among those who live in the same village"? 
 
 Were men constantly to maintain in their minds dis- 
 positions of harmony, they would obey the instructions 
 of our sacred father. From hence morals would more 
 and more improve ; children and brothers would increase 
 in filial and fraternal respect ; persons of the same clan 
 woidd more and more harmonize; and even down to 
 your sons and grandsons, the common talk would be, "I 
 will help you, and you shall help me." This would com- 
 plete the harmony and peace of the world ! 
 
 Both His Imperial Majesty and you, the people will 
 rejoice together ! 
 
 * Leg, aTwrat tlie fiftli of an Englrai- mffc. 
 
M/iXIM FOUETH. 
 
 ) 
 
 aiVE THE CHIEF PLACE TO HUSBANDRY AND THE 
 CULTURE OE THE MULBERRY-TREE, IN ORDER TO PRO- 
 CURE ADEQUATE SUPPLIES OF FOOD AND RAIMENT. 
 
 AMPUPICATlOIf. 
 
 We have heard that food and raiment constitute the es- 
 sential supports of a people. Food and raiment proceed 
 from agriculture. If therefore a man plough not, he 
 will very likely sufi'er hunger ; if a woman, weave not, 
 she may probably feel the cold. 
 
 Of old time the Emperors* themselves ploughed, and 
 iheir Empresses cultivated the mulberry-tree. Though su- 
 premely honourable^ they disdained not to labour, in or- 
 der that, by their example, they might excite the mil- 
 lions of the people to lay due stress on the radical prin- 
 ciples of political economy. 
 
 Now, food and raiment are produced by the earth, 
 matured by the season, and collected by human strength. 
 To be deficient in labour, in what regards the funda- 
 mental employment, is the same as to sit down waiting 
 for wretchedness. Therefore be diligent ; — then the far- 
 mer will have superabundance of grain, and the house- 
 wife, of cloth; but if negligent, you will neither have 
 
 * <( 
 
 Emperor," T'heen-tsze literally The Son of Heaven. 
 
88 THE SACRED EDICT. 
 
 enough to serve your parents above you, nor to nourish 
 your families below you. This is a certain doctrine. 
 
 Though the southern and northern lands differ, as be- 
 ing high or low, dry or wet ; that which is high and dry 
 may be sown with millet and barley — that which is low 
 and wet, planted with paddy.* Though the food produced 
 be different, yet the labour attending it is included in 
 that of husbandry. 
 
 Exclusive of Keang-nan, Cheh-Tceang^ Sse-chuen, and Hoo- 
 peh, the other provinces are not much adapted for the 
 culture of the mulberry-tree, or the rearing of the silk- 
 worm ; but they may be planted with hemp and cotton, 
 the former of which is knotted, and the latter, spun. 
 Though the clothes made from these be different, yistthe 
 labour is included in the cultivating of the mulberry tree. 
 
 We wish our deople to exert their whole strength in 
 agriculture. Do not love idleness and hate labour ; do 
 not be diligent at first and slothful afterwards ; do not, 
 because of a deficient season, reject your fields dttd plan- 
 tations ; do not covet the multiplied profits of commerce, 
 and change the good old employment. Though of the 
 income of the year, after clearing off public and privatb 
 exipences, very little can be laid by ; yet, if you can pay 
 due attention to the radical thing, that little will daily 
 and monthly increase, till your family enjoy aft abun- 
 dance which may be protracted through the successive 
 ages of your posterity ; this will be an exhaustless source 
 of dependance. If you do not act thug ; but reject the be- 
 ginning to follow the end,t how can you have such a 
 
 * PaMy, i e. the common Indian name for Hce while growino'. 
 t That is, to expect the end without employinfr the means. 
 
THE SACRED EDICT. 39 
 
 protracted abtindance ? 
 
 As for you, soldiers, you are accustomed to the camp, 
 and do not engage in agriculture ; you ought neverthe- 
 less to reflect that your monthly allowances^ both of 
 money and grain, are served out ifrom the public stores, 
 all of Which are supplied by the taxes paid in by the 
 people for the support of your persons and families. 
 There is not a thread of your clothes, or a grain of 
 ^our rice, which does not proceed from agriculture. See- 
 ing then that you enjoy the profits of the people's labour, 
 you ought to live in peace with them, and use etery 
 possible means to portect them, that they may be able 
 to apply themselves with undivided energy to husbandry. 
 Tour obtaining unfailing supplies of food and raiment, 
 also depends solely on this. 
 
 With respect to you, civil an^d millitary officers in the 
 various districts, who are all invested with authority to 
 counsel and reprove ; you are not to rob the people of 
 their time, or impede their labours. Reprove the wan- 
 dering idleirs — commend the laboriously diligent. Suf- 
 fer not a barren spot to remain a wilderness, or a; lazy 
 person to abide in the cities. Then the farmer will not 
 lay aside his plough and hoe ; or the housewife piit away 
 her silk- worms and her weaving. Even the productions 
 of the hills and marshes ; of the orchards and vegetable 
 gardens; and the propagation of the breed of poultry, 
 dpgSj and swine, will all be regularly cherished, and used 
 in their season, to supply the deficiencies of agriculture. 
 Would you diligently mind this radical occupation, 
 the sources of food and raiment would be ever full. 
 But it is to ber feared that, in years when grain is 
 plentiful, . there is negligence in laying by ; and that, 
 when cloth is abundant, it is profusely wasted. The 
 
40 THE SACRED EDICT. 
 
 evil of prodigality is equal to that of sloth. 
 
 Again, it is to be feared, that the gold and the gems 
 are honoiired, while the pulse and the grain are lightly 
 esteemed ; that labour is devoted to embroideries, while 
 the silk-worm and the mulberry are neglected ; and that 
 a, habit of following vain and extravagant fashions is ac- 
 quired. Against these you should more especially watch. 
 
 From of old, in the reign of prosperous kings, the aged 
 wore silk, and ate flesh ; and the young neither suffer- 
 ed hunger nor cold. Enjoying the fulness ©f wealth, 
 they also experienced exalted renovation — all arising 
 from this doctrine. 
 
 Our sacred father, the benevolent emperor, intensely 
 thinking of that on which the people depend, published 
 and circulated a book of prints, representing the operaT 
 tions of husbandry and cloth-weaving ; proving thereby 
 his high regard to the essential supplies of the people. 
 
 We, reverently looking up to the Sacred Edict, and 
 viewing your occupations as of supreme importance, have 
 amplified and explained it, advising you to exert your 
 strength in the pursuit of this radical employment. I, 
 the chief of you all, fed and clothed out of the revenue, 
 desire that all in the empire may also be full and warm. 
 
 [>S& hundred and sixty-one wordsJ] 
 
 PARAPHRASE. 
 
 The meaning of His Imperial Majesty is to the follow- 
 ing effect. 
 
 In the support of a people, the most essential articles 
 may be reduced to two, food and Cloihing. Men in the 
 world, bustle and drive about all their days, merely for 
 the sake of bread to eat, and clothes to put on ; but they 
 
THE SACRED EDICT. 41 
 
 very seldom think of the root and origin of these. If 
 you plant not the fields, whence will you obtain food ? — 
 if you rear not the silk-worm,* whence will you obtain 
 clothing 1 As to the scholar, the husbandman, the me- 
 chanic, and the merchant, they have, it is trlie, each his 
 proper work ; yet after all, the sources of our food and 
 clothing depend solely on those who plant the fields and 
 nourish the silk-worm. Should not agriculture then be 
 viewed as of the^very first importance 1 
 
 There is, however, with respect to the fields of the 
 empire, an invariable rule ; that, were the farmers to 
 cultivate the fields which it contains, each one planting 
 for his own eating, none in the empire would suffer hun- 
 ger ; and on the contrary, that if there be one who will 
 not cultivate, that one must suffer hunger. The same 
 thing holds good with respect to the silk-worms and the 
 mulberry-tree, that, were the housewives all to go and 
 nourish and cultivate those which the empire contains, 
 and. all weave what they wear, none in the empire 
 would suffer cold ; and on the contrary, that if there be 
 one who does not act thus, she must feel the cold. 
 
 Fully convinced of this, the emperors of old time, view- 
 ing agriculture as of extreme importance, went annually 
 in the spring, in person, to plough in the fields ; and their 
 empresses, to feed the silk-worm. Now consider, if these 
 personages, the most honourable, rich, and noble, disdain- 
 ed not to engage in such labour,^ with the view of setting 
 an example to excite the empire to activity ; would 
 it not be strange to suppose that you, the people, should 
 
 • The original words yang-tsan rendered literally and properly " nour- 
 ish, or rear the silk-worm," have here a very comprehensive sense-r-as 
 will be seen in the sequel. They include the culture of cotton, hemp, 
 &c,, and the manufacture of all kinds of cloth. 
 
42 THE SACRED EDICT. 
 
 not exeft yourselves 1 Consider that food and clothing 
 come from the earth ; therefore you must plant in the 
 spring, weed in summer, and gather in harvest. Thus, 
 after toiling and sweating the greater half of the year, 
 you will obtain your plateful of rice and your suit of 
 clothes [ ^'. e. the supports of life]. Influenced by these 
 considerations, the diligent and prudent have their lands 
 well manured, and their silk- worms well nourished ; and 
 their property, of consequence, increases, more and more. 
 Their born is stored up in their larger^ and smaller 
 barns ; their cloth, laid up web upon web ; they consume 
 neither the whole of the former, nor use the whole of 
 the latter. The negligent and improvident have neither 
 sufficient to nourish their aged parents, nor to feed their 
 own wives and children. These are certain principles. 
 
 In the southern and northern provinces, the lands 
 difier as being high or low, wet or dry. Is your land 
 high'? sow it with millet and barley. Is it low 1 plant 
 it with rice. Though the produce dijBGers, yet the labour 
 employed, in both cases belongs to husbandry. With 
 respect to the culture of the mulberry-tree, and the rear- 
 ing of the silk-worm, the provinces of Keang-nan, Cheh- 
 kemg^ Sse-Chum, and Hoo-kwang, alone contain soil adapt- 
 ed for these purposes. With the exception^ of these, the 
 other, provinces, such as Peh-cUh, Bhan-tmig, Ho-nan, 
 Shen-see, and Shan-see, '. are without the silk-worm, and 
 the mulberry-tree. But hemp and cotton are planted 
 in them,; and of these a cloth is made, which, though not 
 comparable, in quality, to silk, yet answers very well for 
 clothing. Hence .the word mulbemj-tree is used to include 
 .all [that relates to the cultivation of fibrous plants &c. 
 and the manufacture of cloth]. 
 
 It is wished that you exert your minds and stren<^tk. 
 
THE SACRED EDICT. 43 
 
 in agricultural pursuits. Beware of sloth. Maintain to 
 the end, that diligence which you manifest at the be- 
 ginning. Do not, because you may happen for once to 
 have a scanty crop, lightly and foolishly reject your fields 
 and plantations. When we see those who buy and sell, 
 forming commercial speculations, and gaining a little 
 money, let us not suffer our eye to be heated [with envious 
 desire], and hence throw aSide our own good old trade 
 and set about commencing merchant ; for we should con- 
 sider that, of all the trades under heaven, that of those 
 who draw their food out of the earth, is the surest and 
 most permanent. For example, to engage in commerce, 
 or to follow some mechanical labour, though both proper 
 and sanctioned methods of obtaining a livelihood, yet 
 they are not the radical employments. And besides, 
 the merchant often loses prime cost, and the mechanic 
 sometimes cannot obtain bread to eat. Agriculture alone 
 is the fundamental employment. 
 
 Allowing that of the grain produced by the painful 
 toils and labours of the year, I may not be able to spare 
 for the market, more than will amount to a few taels* 
 and that, after paying in the taxes and defraying the 
 expences of my family, I may be able to lay by but 
 little ; yet that little, accumulating year after year, will 
 amount to something valuable in the end. The money 
 which I thus collect, by hard toil and the waste of my 
 blood, I shall not prodigally throw away ; therefore I shall 
 enjoy a comfortable portion. My posterity also, reflecting 
 on ray numberless toils, will learn the value of money ; 
 and assuredly will neither destroy the family nor waste 
 the patrimony. To pay due attention to the essential 
 occupation is of the utmost consequence. 
 
 *Tael; ten mace or about the value of three sicca rupees. 
 
44 THE SACBED EDICT. 
 
 Perhaps, envying the condition of those idle wander- 
 ers, who put on the airs of persons in authority, an,d who, 
 by cheating here and defrauding there, make shift to 
 furnish themselves with good food and clothing, you will 
 say — "Why should we labour and drudge in this man- 
 ner 7" But ought you not to consider what will be, the 
 state of these men after their golden days are ijver. Their 
 shoulders cannot carry — their hands cannot lift — of conse- 
 quence there is no alternative for them but either to beg 
 or to steal — they accordingly transgress the law, have^ to 
 wear the Keaf' carry chains, and sit in jail. These are 
 the sure results of their conduct. Tell me now, what 
 good have these men gained 1 It is evident therefore 
 that persons should not on any account lay aside agricul-. 
 ture. 
 
 Many of the people plant, and many of them nourish 
 the silk- worm ; but you, soldiers, whose business lies in the 
 camp, can neither go to cultivate the fields nor d^ess the 
 plantations. Still it would sound harshly to tell you that 
 you are not theref )re to eat, or to wear clothes. You ought 
 to consider whence your monthly pay, and the allowance! 
 of food which you receive, term after term, are derive(J„, 
 Lay aside husbandry and the revenues arising therefrom, 
 and what will there be to constitute your pay 1 Reject 
 the silfc-worm and the weaving-loom, and whence wiE 
 
 * Kea — It is an instrument of corporal punishment often used in Ciiina. 
 It is made of two oblong pieces of wood, vrhich, when joined, form a 
 square. Each of the pieces is hollowed out a little at the place where 
 they are to join ; and this hollow encircles the neck of the criminal^ • 
 round which the, hea is placed. It is sometimes very heavy, and the 
 criminal while wearing it can neither raise his hand to his mouth, nor 
 see where to set his feet. He is obliged to carry this piUory on his neck 
 for many days, and sometimes months ; and appear in public places with 
 it. This instrument has been called by Europeans, " the Cangue." 
 
THE SACRED EDICT. 45 
 
 your clothing come '? When you attentively weigh all 
 these considerations, do you not think that you ought to 
 exert yourselves to the utmost to protect the people who 
 engage in these pursuits'? 
 
 With respect to you, civil and military officers of the 
 country, you should all give encom-agement to agricul- 
 ture. Let the public seryice wait till the labours of 
 husba.ndry be first completed, then employ the people 
 therein; but do not impede their labours. Those of 
 them who are indolent, reprove and correct ; those who 
 are diligent, [reward. Set every body to cultivate the 
 land ; suffer not a single spot of ground to remain un- 
 cultivated. Leave not a single idler existing. Make the 
 men plough, and the women weave, that all may enjoy 
 the means of subsistence. Even the little spots of 
 ground on the hills, and in the marshes, may be turned 
 to some advantage, for feeding poultry, dogs, and swine. 
 Those who have such kind of ground, should manure it 
 well for the food and propagation of these domestic 
 animals. Were people to act thus, their prosperity 
 would increase day by day. 
 
 Diligence is indeed your duty ; but there must be the 
 word Economy also. Well, wherefore is it requisite? 
 Because it cannot be expected that prosperous times 
 will always continue to recur. Once in ten thousand 
 seasons [i. e. now and then] you have a bad harvest ; 
 and if, when your circumstances are prosperous, you do 
 not store up some grain ; but lavishly use and lavishly 
 waste, when a year of famine surprises you, how wiU 
 you be able to pass it over ? 
 
 Again, and what is still worse, there are persons who 
 set a high value upon jewels of gold, precious stones, 
 and pearls, while they set lightly by the common sup- 
 
46 THE SACRED EDICT. 
 
 * 
 
 ports of life. — Their attention is solely devoted to fine 
 clothing, elegantly embroidered with needle-work of 
 various colours ; hair pins of gold, and girdles adorned 
 with silver ; while plain and simple dress is not deemed 
 worth a Cash* These things are often the primary 
 causes of the ruin of many families. 
 
 From of old, when the living world enjoyed peace, 
 aged persons wore silk, and ate flesh ; and, with respect 
 to the young, ^though they were not allowed the use 
 of these] they neither suffered hunger nor cold. The 
 whole, as a body, rested in the delightful pursuit of the 
 essential employment ; and frOm thence, politeness, jus- 
 tice, and reformation, took their rise. These [virtues] 
 had no other cause but that of laying due stress on the 
 two words, Husbandry and the Mulberry tree. 
 
 Our sacred ancestor, the benevolent Emperor, constant- 
 ly studying how to manifest his tender regard for the 
 people, 'published a volume of prints, delineating the 
 operations of husbandry and weaving. The labours and 
 pleasures, both of those that plant the fields and of those 
 who weave cloth, are most minutely represented. This 
 was because our sacred ancestor, the benevolent Emper- 
 or, viewed agriculture as the important source from 
 which the people derive their wealth. This [condescen- 
 sion] ought to be viewed as the very perfection of im- 
 .perial grace and virtue, to which nothing can be added. 
 His present imperial majesty, concurring with the Sacred 
 Edict, and holding the labours of the people in due esti- 
 mation, has amplified and explained its instructions- 
 with the sole design of encouraging you to exert all your 
 energies in agriculture, that you may from thence ac- 
 
 * Cash — -^'j of a Spanish dollar. 
 
THE SACRED EDICT. 47 
 
 quire an abundance. 
 
 Moreover, the clethes -whicli his Imperial Majesty 
 wears, and the food which he eats, are all procured by 
 the taxes which you pay in money and in kind. This 
 doctrine shows how he and the empire may unitedly en- 
 joy the comfort of being full and warm. 
 
MAXIM FIFTH. 
 
 HOLD ECONOMY IN ESTIMATION, IN ORDER TO PRE- 
 VENT THE LAVISH WASTE OF MONEY. 
 
 AMPLIFICATION. 
 
 Living men cannot be a day without spending, and of 
 course, not a day without money. But in order to pro- 
 vide for incidental circumstances, some money must be 
 laid by ; therefore esteem economy. 
 
 Money resembles water; economy, the moles by which 
 water is confined; if the water flow on without obstruc- 
 tions it will soon be exhausted and the channels dried 
 up. If riches be used without economy, and spent with- 
 out rule, they will soon fail. Our sacred father, the be- 
 nevolent Emperor, himself went before the empire in the 
 practice of economy ; kindly nourished, multiplied, and 
 filled with abundance, all within the four seas ; and also 
 carefully admonished the people to be sparing in the use 
 of riches. For, from of old, when the manners of the 
 people have been good, diligence and economy have ever 
 been held in honour. Indeed to be diligent without 
 economy, the labour of ten persons united will not suffice 
 for the expense of one. What is collected and laid up 
 through a whole year, will not suffice for the demands of 
 one day. The injury [of prodigality] is greater [than 
 that of sloth]. The pay of the soldiery is fixed ; but 
 they know not to economize. Their clothes, they wish 
 
THE SACEED EDICT, 49 
 
 to have them fine; their food, they seek to have it savoury. 
 In one month tliey spend the pay of several months. 
 
 At last they borrow in order to indulge their wishes. 
 The child and mother soon become of equal size. Day 
 after day their debts become deeper and heavier. Hun- 
 ger and cold are the inevitable consequences. In years 
 of plenty the husbandmen might fill their granaries and 
 lay by ; but they must have feasts, make presents, and 
 strive to exceed in useless expense ; in consequence of 
 which they come to want. If in seasons of abundance 
 they be in want ; in years of famine, their wretchedness 
 must be extreme. This is absolutely certain. 
 
 With respect to these two classes of persons, the na- 
 tion has not diminished the pay of the one for a single 
 day, nor have the heavens and earth withheld from the 
 other their wonted favours ; yet notwithstanding they 
 weep for himger and cry out through cold ; are wretched 
 and without comforters. To all these woes the want of 
 economy leads. Again, there are some children and 
 gra/nd-children, who not knowing the difficulty of gaining 
 money, indulge themselves in the prodigal waste of that 
 T^hich their ancestors, by laborious toil and rigorous 
 economy daily and monthly scraped together, in order 
 to provide a competence. They strive to cut a figure in the 
 neighbourhood. If ever so little out of the fashion they 
 feel quite ashamed ; and in the twinkling of an eye, the 
 patrimony is gone, and nothing left for their support. 
 Then, if they would act as the posterity of poor men, 
 they cannot ; and so becoming devoid of shame, there is 
 no excess to which they do not proceed. The weak 
 famish to death in the ditches ; the robust, break the 
 law and are punished. The injury of prodigality leads 
 to this. The Yih says—" He that will not economize, 
 
50 THE SACRED EDICT. 
 
 shall have to agonize." This expresses, that not to be 
 economical in the commencement, will give cause for 
 bitter repentance in the close. You, soldiers and people, 
 ought to obey, meditate on and not forget, this sacred 
 admonition. Soldiers, remember that your monthly al- 
 lowances are fixed ; rather than come to want, and to 
 have to beg for some extra allowance, it will be much 
 better to lay by a little in time, by which you may make 
 the ends of things to meet. Ye people, recollect that 
 years of plenty do not always occur. Rajiher than be in- 
 tent merely on the present morning and evening, and fall 
 into the sorrows of poverty afterwards, it will be much 
 better to store up something in order to provide against 
 seasons of rain or drought. Economy is an excellent virtue. 
 Rather be laughed at as a rustic, valuing the due me- 
 dium of ceremony, than by haughty extravagance, go to 
 destruction. In clothing, let there be no superfluous' 
 ornament. In food and drink, let there be moderation. 
 In the ceremonies of manhood, marriage, mourning, and 
 sacrificing to the dead, keep within your proper sphere. 
 In dbmestic utensils, let there be plainness and simplicity. 
 Even in the anniversary sacrifices and feasts, let there be 
 an accordance with propriety and the customs — all verg- 
 ing rather towards economy. Thus the productive ener- 
 gies of heaven and earth, the seasonable favours of his 
 majesty — the fruit of the former toils of your ancestors — 
 and the stream of bliss that should flow to posterity, 
 will all be sparingly used and prevented from abuse. 
 The rich wil not sink into penury, and the poor will ad- 
 vance to afiluence. Accordingly, when you dwell at ease 
 prosper in wealtli, with full mouth and well replenished 
 stomach, our highest wishes for the abundance and con- 
 cord of our people will be fully accomplished. The Ileaou 
 
THE SACRED EDICT. 51 
 
 KiTig says, " Be careful of the body, and moderate in 
 
 using ; in order to nourish your parents. " This is the 
 
 people's filial piety. Soldiers and people ! act obediently. 
 
 \TMs contains six hundred and eight-four 'Words.'\ 
 
 PARAPHEASE. 
 
 The meaning of his Imperial Majesty is to this effect. 
 Men living in the world should have a fixed rule for the 
 expenses of their food, clothing, and intercourse with 
 their friends. As then there should be a rule in using ; 
 so there must daily be money to use. But as to the rule 
 in using, it is to be observed, that besides daily expenses 
 which may be determined, there are also incidental ex- 
 penses which cannot previously be brought under one's 
 view ; for example, several garments annually, and the 
 m.orning and evening meals of rice and tea ; these things 
 are fixed by custom, and the expense can be reckoned, 
 while forming your plan. 
 
 But with respect to the birth of sons, the bringing up 
 of daughters, the marriage of your sons and daughters, 
 sickness, mourning for the dead, these things cannot be 
 brought beforehand under your view, and therefore the 
 expense cannot be fixed. If you do not take care of your 
 money, and daily lay by a little, then, on meeting with 
 these unexpected affairs, what will you have to use ? Tlie 
 provierb speaks well to the purpose ; " In the day that 
 you have, think of the day when you may not have. 
 Wait not till the time when you are destitute, and then 
 reflect on the time when you had. " These words teach 
 men that in the time when they have money they ought 
 to consider the day when they may not have it, and not 
 wait till they are destitute, and then have to reflect on 
 former days when they were amply supplied — saying, 
 
52 • THE SACRED EDICT. 
 
 " Had I known beforehand the bitterness of this day, you 
 might have done as you pleased, but I would have laid by 
 a little money ;" at this juncture repentance is too late. 
 These two sentiments are remarkably well expressed. 
 There are also two extremely bad sentiments, which are 
 constantly in the mouths of men of the present age, viz. 
 " To-day we have wine, to-day let us get drunk ; To-mor- 
 row's grief, let to-morrow support." Persons who love to 
 eat, but are backward to labour, on hearing these two sen- 
 tences indulge more eagerly their propensities and extra-, 
 vagant prodigality. The ways in which this extravagant 
 waste may be made, are very many. It is needless to 
 specify gambling and debaucheries ; [for every one knaws - 
 that these are wrong] but even in daily food and clothing 
 there may be an unceasing and boundless waste. 
 
 Among the ancients, from the age of fifty and upwards, 
 men wore silks ; from seventy and upwards they ate 
 animal food ; from which it is evident that it was not 
 common in those days for persons in their younger years^ 
 either to wear silk, or to eat animal food. The Emper- 
 ors of ancient times, would not, without a special cause, 
 kill a bullock ; their superior officers would not, without 
 a special cause, kill a sheep ; their inferior officers would 
 not, without a special cause, kill a pig or a dog.* Hence 
 it may be inferred that the common people in passmg 
 through life, had only common tea and coarse rice. 
 There is still another reason for economy. It is this • 
 the proportions of the happiness of human life have fixed 
 limits ; if you therefore indulge yourselves in the rise of 
 
 * la China this domestic animal (the dog) is eaten by the common 
 people at the present day, especially in years of scarcity, which from 
 various causes frequently occur. 
 
THE SACKED EDICT. 63 
 
 too large a proportion at one time, you yourself dimi- 
 nish the happiness [that belonged to some other period 
 of life] : and when old age comes, you will certainly feel 
 the pressure of want. On these accounts you are exhort- 
 ed to economy. But why must we be economical ? 
 Because money is like water, and economy is like the 
 confining of water in a reservoir. If the water be not 
 preserved within the dykes, it will forthwith flow away, 
 and in an instant the reservoir will be completely dry. 
 Money if not used with laudible parsimony will also go, 
 and in a very short time be entirely expended. When 
 the time arrives that there is nothing to use, it is too 
 late to repent. 
 
 Our sacred ancestor, the benevolent Emperor, though 
 himself the son of heaven, and rich and noble in the 
 highest degree, yet in all his own affairs practised 
 economy in order to set an example to the empire. 
 During the period of sixty-one years that he sat on the 
 throne, he left nothing undone that could tend to display 
 his affectionate regard in the nourishment of his people ; 
 and although he had already filled the empire with 
 riches and abundance, yet he further added this maxim of 
 the Sacred Edict, to induce you to be sparing in the use 
 of money. But wherefore did he act thus 1 It was from 
 a full conviction that, when the morals of a people are 
 good, the reasons may be comprehended in two words, 
 viz. diligence and economy. If you be not diligent, you 
 will not gain ; yet though you do not gain, you yourself 
 alone will feel the effects of it ; you cannot drag down 
 others : the injury in this case is comparatively' trifling, 
 if you be not economical, but indulge your wishes by 
 extravagant waste, then the money which ten persops 
 could gain would not suffice for your use alone; yea, 
 
54 THE SACRED EDICT. 
 
 even all the money that you could scrape together in a 
 whole year would not defray your expenses for a single 
 day : this injiu-y is really serious. Consider for a mo- 
 nlent; the pay of the military is fixed, but, not knowing 
 to be frugal, ^they must have fine clothes, and savoury 
 fare ; and thus, in one month, the pay of several months 
 is all spent. At length they go all around borrowing 
 money, and will even give s^ven and eight per cent in- 
 terest.* Intent only on the enjoyment of the present 
 Hioment, they regard not the interest accumulating on 
 their borrowed money ; and shortly the lamb becomes as 
 large as its dam [i. e. the interest is equal to the capi- 
 tal]. Day after day it increases, and when the time of 
 receiving their pay comes, it is insuflficient to clear off 
 their debts. How then can they lay by a rate or half a 
 rate to buy food and clothes 1 With respect to the peoi* 
 pie, meeting with good harvest, when the grain is plen- 
 tiful they might store up their grain till it could hardly 
 be eaten for age. But because they love to feast, drink 
 wine, rejoice together, exchange boxes of presents, strive 
 who shall exceed in generosity ; and, without regard- to 
 reason or rule, throw away their money, they inevitably 
 go to emptiness and misery together. Now consider, that 
 if in a year of pjenty they be in want, how much more 
 wretched will they be in a year of famine. Such a de- 
 scription of soldiers as [we have given above] how should 
 it be supposed that his Majesty could keep back a single 
 ftm or lee't of their pay'? Still they are in misery, 
 
 * According to the Leuh-tee the interest on money borrowed and on 
 pawned goods, may not exceed three per cent per month (a great deal 
 too); but much more is sometimes given. 
 
 t A fun is 1-72 of a dollar — a lee is the 1-720 part of a dollar or l-lO 
 of a fun. 
 
THE SACRED EDICT. 55 
 
 Such a kind of people [as we have described] how 
 could it be supposed that fate has decreed that they shall 
 not have food or clothing 1 Yet they also are in misery — 
 all is in consequence of a want of economy. 
 
 There is another class of persons — their forefathers 
 bitterly toiled, and would scarcely allow themselves 
 enough to eat or to use, they pared the iron from off the 
 needle's poiftt,* in order to lay by money to establish 
 their families and consolidate a little patrimony. Their 
 children and grandchildren, not knowing good from evil, 
 indulge their own prodigal propensities. Observing this 
 person wearing silk, they put on satin. Observing 
 that person riding on horseback, they must sit in a sedan 
 chair. They only desire to make a dashing appearance, 
 and are found every where puflBng and boasting. If 
 they be in the smallest possible degree behind others, 
 they cannot repress their breath [i. e. they consider it 
 as an insufferable thing]. Moving and at rest they say 
 that they fear people will laugh at them. They care 
 only to strive to surpass others. To-day they fear peo- 
 ple's laughter, then wish to look a little more respectable. 
 To-morrow they fear people's laughter, and must try to 
 have a still more respectable appearance. Thus they 
 soon make an end of the money handed down by their 
 forefathers. Do not tell them that they should not sell 
 their [ancestors'] landed property; for they will sell it 
 and exhaust the price also — then what Avill they have 
 to use '\ But their lips have been accustomed to taste t 
 and their hands to waste, their bodies can neither carry 
 a heavy burden nor a light one. [When things have 
 
 * An expression denoting the utmost degi-ee of parsimony, 
 t A phrase denoting the power of habit upon men while iij a state of 
 affluent indolence. 
 
56 THE SACRED EDICT. 
 
 gone thus far j it is vain to tell them not to descend 
 into the paths of disgrace. If they wish to assume the 
 habit of the children of poor men, it is to no purpose, 
 for that they cannot do. 
 
 When matters have come to this pass, I beg to know 
 whether they will, or will not, fear people's laughter 'I 
 Or whether they will then be able to cut a dash 1 From 
 this they will proceed to the most shameful practices.,; 
 The feeble will go to beg their bread; and if they be 
 not successful iu begging, will die in the streets. In- 
 stances of this kind are often to be met with. The ro- 
 bust will become thieves, and if seized they will be beaten 
 and punished with extreme rigour. Then the longs 
 and shorts both of themselves and of their ancestors, will 
 become the table talk. Bystanders will say that the 
 whole fraternity are unworthy to be termed men. What 
 but the want of economy has brought them to this pitch 
 of wretchedness ! One of the ancient books says, If men 
 be not frugal, they will most certainly have to repent 
 of it in the end. The whole multitude of you people 
 should remember these words, render obedience to the 
 Sacred Edict, and daily meditate on it. You soldiers 
 should remember that your monthly allowances are limit- 
 ed. Rather than wait till 1 had not suflacient to eat, 
 and then have to go and beg and beseech of my officers 
 to grant me a little above my proper pay ; would it not 
 be better for me to be sparing, and always leave a little 
 over, that I might, by my own allowance alone, make 
 the ends of things to meet ? 
 
 The people should remember, that years of abundance 
 and of scarcity cannot be previously ascertained. Rather 
 than be merely intent on the comfort of the present mo- 
 ment, and fall into poverty and misery afterwards, would 
 
THE SACRED EDICT. 57- 
 
 it not be much better to be a little sparing, and leave 
 something for the time to come, to provide against a year 
 of famine 1 Therefore economy is important in the 
 highest degree. 
 
 However, with respect to your economy, where it 
 should be exercised, let it appear; but keep the middle 
 path. You are not called to a mere niggardly parsimoni- 
 ousness, but to know that money should be regarded and 
 not lavishly wasted in any pursuit. Then all will be 
 right. I would rather that persons should call me a 
 rustic villager, void of manly qualities, than indulge my- 
 self in extravagance till my family should be involved in 
 ruin and wretchedness. 
 
 In dress, let there be no excess in ornament ; in what 
 regards the table, let there be a determined bound of 
 moderation. In matters of joy, or of sorrow, let all be 
 carried on according to the ordinary custom of persons 
 in your situation, and do nqt seek to surpass in external 
 decorations. For example, in taking a wife for my son, 
 or giving my daughter in marriage, although I ought to 
 do these for my children ; yet I should first consider my 
 own ability and then do what I can. What necessity is 
 there to covet a mere false show ; to make more cere- 
 mony than others in the same situation ; to have tassels 
 of silk [hung up] j painted canopies carried through the 
 streets ; gems and pearls, embroidered garments, sedan 
 chairs, umbrellas, instruments of music, killing pigs, and 
 butchering sheep, till I be over head and ears in debt ? 
 It may be said that all this was done from love to one's 
 own boys and girls ; but you do not consider that if a 
 man's own debts cannot be paid off, this only involves 
 his children in -misery. Is that to benefit them 1 As to 
 the death of father and mother, and the proper manage- 
 
68 THE SACRED EDICT. 
 
 ment for their funeral obsequies, this is the greatest work 
 of human life. Duty requires us to go to the very utmost 
 of our ability in preparing a coffin, and grave clothes, in 
 order that the mortal remains of our parents may go 
 down to the dust and enjoy repose. This is indeed filial 
 piety. Why do you not seek to perform these impor- 
 tant things, but on the contrary, go and beg the priests 
 of jPwA'and Taou to recite the Tcing and pray for the 
 dead ? Wherefore invite guests, prepare feasts, act plays, 
 with drums and instruments of music, making a noise 
 that reaches to the very heavens 1 And farther, some 
 have representations made of the actions of old time, jug- 
 gling, jumping, dancing, and sham-fighting; just as if the 
 death of parents were a most lucky event. There is a 
 very worthless saying ; if a father or mother die at the 
 age of seventy or eighty, every body says, " It is a very 
 happy thing indeed, when persons of so great age are 
 taken away. " This language proceeds from a conscience 
 entirely wasted, void of feeling, bent on external show, 
 and the wasting of money like the rolling of an inunda^ 
 tion. In all this, there is loss and no gain. Such prac- 
 tices, you people should exert yourselves to reform, and 
 each one attend to the duty proper for him [on such 
 occasions]. Even in your dwelling houses and furniture, 
 let all be "simple and plain. To invite relatives and 
 friends on the return of the particular times and termS|* 
 is a general practice, but follow the custom of the place, 
 and conform to the usual way, and that will be quite 
 
 * Such as the beginning of the year; the worshipping at the tomba 
 of their ancestors ; money terms ; oflferings of food, clothes, money, &o., 
 for the supply of the souls in purgatory; feast of th«moon ; worshipping 
 the god of the kitchen ; these are times and terms observed by the 
 Chinese. 
 
THE SACRED EDICT. 69 
 
 enough. Do not strive to surpass others. To sum up 
 the whole, every thing depends on economy. 
 • This then is to be sparing of the numerous things pro- 
 duced by the energies of the heavens and the earth ; 
 sparing of his Majesty's numerous favours ; sparing of 
 [the property acquried by] the numerous toils of your 
 ancestors ; and sparing of the comforts which your pos- 
 terity in after ages should enjoy. From hence, those 
 who have money wiU certainly not come to poverty ; the 
 poor will gradually attain to riches, and thus dwelling at 
 ease and rejoicing in adundance, the empire will united- 
 ly enjoy peace and prosperity. 
 
 Thus will the abundant wishes of his Imperial Majes- 
 ty he fully realized. , An ancient book says, " Let us dili- 
 gently preserve our own person and, be laudably frugal 
 of our expenses^ in order that we may have abundance 
 to nourish our parents." This is the filial duty of the 
 people, , "Would you, soldiers and people, indeed dis- 
 charge filial piety to your parents, then how can you 
 do it without economy'? 
 
MAXIM SIXTH. 
 
 MAGNIFY ACADEMICAL LEARNING, IN ORDER TO 
 DIRECT THE SCHOLAR'S PROGRESS. 
 
 AMPLIFICATION. 
 
 Of old, families had their schools ; villages, their acade- 
 mies ; districts, their colleges ; and the nation, her uni- 
 versity. Of consequence, no one was left uninstructed. 
 Places were a'ppointed to which the scholars repaired^ and 
 a literary Mandarin set over them as a general superin-' 
 tendent. By these means, human talent was perfectedy; 
 and manners improved. The intelligent, the simple, 
 the bold, and the timid, were reduced to one rule. Our 
 sacred father, the benevolent Emperor, attained to vener- 
 . able old age ; elevated the people ; purposely magni- 
 fied the schools ; and left nothing that regarded the scho- 
 lar's encouragement and the mode of instruction, unpre- 
 pared. ■ 
 
 The scholar is the head of the four classes of the peo- 
 ple. The respect that others shew to him, should teach 
 him to respect himself, and not degrade his character. 
 When the scholar's practice is correct, the neighbourhood 
 will consider him'as a. model of manners. Let him, there- 
 fore, make filial and fraternal duties the beginning, and 
 talent the end ; place enlarged knowledge first, and liter- 
 ary ornaments last. Let the books he reads be all ortho- 
 
THE BACKED EDICT. 61 
 
 dox ; and" the companions he chooses, all men of approved 
 character. Let him adhere rigorously to propriety, and 
 watchftilly preserve a sense of sliame, lest he ruin him- 
 self and disgrace the walls of his college, and lest that, 
 after having become famous, the shadows of conscious 
 guilt and shame should haunt him under the bed cover. 
 He who can act thus is a scholar. 
 
 But there are some who keenly contend for fame and 
 gain ; act contrary to their instructions ; learn strange 
 doctrines and crooked sciences, not knowing the exalted 
 doctrine. Giving wild liberty to their words, they talk 
 bigly, but efiect nothing. Ask for the name, and they 
 have it ; search for the reality, and they are void of it, 
 
 Fomerly, when Hoo Yuen was a Teacher of doctrines, 
 the pupils were all perfected. When Wan-ung governed 
 Cho-chung, the youth by following him were greatly re- 
 novated. Therefore, we have ordered the Board of Man- 
 darins to supply the ofl&ce of literary Mandarin, by a 
 person taken from among the Keu-jin, and Seu-tsaes of 
 long standing, as a means of exalting virtue, cherishing 
 talent, renovating the people, and perfecting manners. 
 
 The honour of the schools, it is true, depends, in a 
 good degree, on the authorized teacher's maintaining 
 uniformity and discipline ; but it does still more depend 
 on the scholar's regard to his own person and name. 
 When the scholar's character is correct, then his liter- 
 ary compositions will not be mere bombast, or his actions 
 a mere ostentatious show. He who can, while at home, 
 support the dignity of the learned, will, when called to 
 office, be a meritorious minister. How important are 
 such consequences ! 
 
 With respect to you, soldiers and people, it is to be 
 feared that you are not aware of the importance of edu- 
 
62 THE SACRED EDICT. 
 
 cation ; and suppose that it is of no consequence to youi 
 But though not trained up in the schools, your nature 
 is adapted to the common relations. Mung-tsse said, 
 "Carefully attend to the instructions of the schools^ — 
 repeatedly inculcate filial and fraternal duties." He 
 also said, " When the common relations are fully under- 
 stood by superiors, affection and kindness will be dis- 
 played among inferiors. " Then it is evident that the 
 schools were not intended for the learned only, but for 
 the instruction of the people also. 
 
 In the seminaries there are both civil and. military 
 candidates. Though government and tactics, which form 
 the objects of their pursuit, be different, yet, to act filial- 
 ly at home and affectionately abroad; are things in 
 which they ought all to unite. The exertions of the 
 scholar and the husbandman are not very different. If 
 the husbundman can exert his strength in the field and 
 duly attend to his duty, then he is a scholar. Nor is it 
 otherwise with the soldiers than with the people. When, 
 the soldiers all know to venerate their superiors and love 
 their relatives, then they also are scholars. Do you not 
 see, then, soldiers and people, that you ought to view the 
 schools as important 1 That you ought to imitate learn- 
 ed persons of approved character*'? Who among you 
 has not the common relations of prince and subject, 
 parent and child 1 What one is without the radical dis- 
 positions of benevolence, justice, propriety, and wisdom^ 
 — say not then that education was intended only for the 
 cla^ of the learned. Mutually counsel to that which is 
 good; and mutually caution against that which is evil. 
 Keep your eye on the cultivation of proper manners ; 
 exert yourselves in the practice of that: which is meri- 
 torious. Then the mos^ stupid of the people will con- 
 
THE SACRED EDICT. 63 
 
 sider propriety and righteousness as their implements of 
 husbandry ; and the blustering soldier, view the She a,nd 
 Shoo as his coat of mail ! The lovely uniformity of an- 
 cient principles and customs will re-appear ! 
 {^Contains six hundred and thirty -four words,'] 
 
 PARAPHRASE. 
 
 His Imperial Majesty's meaning may be expressed 
 thus. All men wish to have good food to eat, and good 
 clothes to wear. To the ends of the world, there is not 
 an individual who wishes not to have his body in a good 
 state. If the body be important, how much more so is 
 the mind ! Why then do men regard the welfare of the 
 body only, while they care not for the prosperity of 
 the mind? Observe those who possess a little ingenuity; 
 they pervert it to impose on the simple ; and, those who 
 possess a little strength and boldness, they abuse them to 
 threaten and insult the timid. The want of the guidance 
 of education is the sole reason of all this. You consider 
 not that man, though dressed in fine robes, if without 
 instuction and internally a mere heterogeneous mass, is 
 just like a horse, or a mule, which though standing idle 
 with a handsome saddle on its back, is after all a mere 
 brute. Though he eat* good rice and tea, yet, if his 
 heart be set with spikes, he is like a cat or dog ; people 
 pity them and give them good things to eat, and still 
 they are but irrational brutes. It was on this account 
 that the sacred ones, in ruling the world, always establish- 
 ed the means of knowledge, as well as the means of sub- 
 
 * " Eat." To eat tea, would sound rather strangely in English. The 
 Chinese frequently use the same woid both for eating and drinking ; they 
 eat water, tea, and medicines. 
 
64 THE SACRED EDICT. 
 
 sistence. From of old, families, villages, districts, and 
 provinces tad their respective schools ; and every person 
 had the means of instruction within his reach. As there 
 were certain fixed schools ; so there were also tutors to 
 instruct and guide the pupils ; and hence a large number 
 of illustrious characters was produced, and morals were 
 greatly improved. The artful became honest ; the igno- 
 rant, intelligent ; the daring, mild ; and the cowardly, 
 spirited. Under the power of this renovating instruc- 
 tion, the various classes of people in the empire were re- 
 duced to the law of uniformity. From these things it 
 may be inferred that education cannot on any account 
 be dispensed with : compared with food and clothing, it 
 is vastly more important. Our sacred father, the bene-i 
 volent Emperor, during his long reign, greatly honoured 
 and encouraged education : all that related to the sup- 
 port of the scholars and the mode of teaching, he duly 
 prepared. The reason for which was, that he considered 
 the scholar as the head of the four classes of the people. 
 Did he treat them with this degree of honour, and shall 
 they lightly view and degrade themselves ? Were men 
 of letters all of upright character, their neighbours in 
 the towns and villages would love, respect, and imitate 
 them. Would not manners then be reformed ? 
 
 In former times it was well said, "The Tseang and 
 &eang* originally spring up without seed ; therefore let 
 men push forward with vigour." Would you all learn 
 well yourselves and teach* your youth, there is not a 
 family of you that might not have either a Keu-jin or a 
 Tsin-sze. 
 
 * " Tseang, " i. e. the first military officer in' the empire. " Seang " 
 the first civil officer. They ^^ spring up without seed,^' that is they are 
 not hereditary, and are therefore open to all who can vigorously apply 
 themselves to attain the prercquieite qualifications. 
 
THE SACRED EDICT. 65. 
 
 But why is tlie scholar considered as the head of the 
 four classes 7 Because he reads the books of the sacred 
 and virtuous sages ; understands true doctrine ; is of up- 
 right heart j speaks and acts so as to excite the people to 
 imitation :: these are what entitle the scholar to this pre- 
 eminence. But, in forming the scholar, a character of all 
 others the most eminent and honourable, filial piety and 
 agreement with brothers, must be laid at the foundation.. 
 Some there are who understand how to talk ; possess a 
 little genius and talent; but who begin at the wrong end: 
 they must not be depended on. You must seek to attain 
 largeness of mind and extensive knowledge: they who 
 possess these qualities are the pillars which can support 
 the character of the age. Suppose that a man could com- 
 pose elegantly, could write a pretty hand, understand 
 drawing, could play at chess, and were skilled in all these 
 to astonishment ; yet they are all of little importance : 
 they are effected by a little dexterity — what is there 
 Avonderful in them to support arrogant pretensions ! 
 
 There are some very worthless characters who, having 
 read the half of some unimportant book, and composed a 
 few verses of some immoral song, view themselves as the 
 prodigies of the age, having no equals within the four 
 seas ! * They connect themselves with some light and 
 trifling book-readers, chat about heaven, and talk about 
 earth. Observe these men : their [glory] will not be of 
 long continuance. You [scholars] should read the ortho- 
 dox book: licentious ballads, and novels, you should 
 never look at. Form intimacies with persons of good 
 character : have no intercourse with the vain and arro- 
 gant. In every place adhere to propriety; and in every 
 affair maintain a sense of shame. Only fear lest you 
 
 * " Four seas," a term used to denote the boundaries of China. 
 
66 THK SACRED EDICT. 
 
 ruin your person, and disgrace the fraternity.* Though 
 you may have already advanced to tlie summit of fame ; 
 still you ought, at the fourth watch of the night, to lay 
 your hand on your breast, seriously asking yourself — 
 " have I cause of shame or not 1 " To act thus perfects 
 the scholar. But if, on the contrary, there be any who 
 call together parties of persons of their own stamp, to 
 unite in nocturnal debaucheries, gambling, and drinking ; 
 who assume authority to decide in the villages like magis- 
 trates ; who go out and come into the public offices till 
 they attain complete ascendency over the Mandarins; 
 who wish to be the mediums through which the taxes 
 are paid in ; who connect themselves with the servants 
 about the public offices, and contrive to move persons 
 to lawsuits ; who take up causes and pass bribes ; t who, 
 if pleased with this Mandarin, make odes in praise of 
 his virtuous government, and, if displeased with that, 
 invent and spread a number of falsehoods in order to 
 calumniate him;" who engage in every rash contest; 
 who covet the merit and gain of others ; who violate the 
 principles of sound doctrine, and proceed to every excess 
 of crime ; who also probably honour corrupt and devi- 
 ating religions, not knowing the exalted doctrines ; or who 
 talk of that which is high, and discourse of that which 
 is broad, things in which there is not the shadow of 
 reality; — ^if there are any persons of such description 
 of character, though they may be nominally Seu-tsaes 
 yet they are really the most worthless class of men in 
 the world — ^^they cast only disgrace on the sect ; how 
 
 * i. e. the fraternity of the learned, the followers of Confucijis. 
 
 t That is, hribes to the Mandarins — these are at this day notoriously 
 common in China. 
 
THE SACRED EDICT. 67 
 
 can thfty support the dignity of the learned 1 
 
 Under the dynasty Sunff there was a man named IIoo- 
 t/uen, eminent fur wisdon and learning. He was Man- 
 darin of letters in Hoo-chow. All his pupils attained to 
 eminence in knowledge, and to prudent caution in acting. 
 In the dynasty Han, there was also a learned man whose 
 name was Wdn-ung ; during the time that he governed 
 Sse-chuan, he effected a complete reformation throughout 
 that province. ^ 
 
 On these accounts, the office of literary Mandarin, 
 which was formerly filled by persons who purchased it, 
 his Imperial Majesty now confers only on those who have 
 attained the rank of JCeu-Jin, or on Seu-tsaes, of long 
 standing. His design in this was to exalt virtuous talent, 
 renovate the people, and improve manners. 
 
 But though tlie business and reputation of the schools 
 depend, in a great degree, on the Mandarin of letters; yet 
 it is still required of the scholars themselves, that they 
 maintain a due regard to their own per.^'On and character 
 — then all will be well. If the scholar's character be 
 correct, then every sentence of his compositions will be 
 real — not one word of empty sound. His actions will 
 also be genuine ; and not mere ostentatious show. In 
 the country, he will support the reputation of the learn- 
 ed ; and when called to the palace, will act the part of a 
 meritorious minister : how important the results of the 
 learned man ! These words are addressed for the in- 
 struction of you scholars. 
 
 As to you, soldiers and people, not knowing that edu- 
 cation is thus important, you may be apt to say — " All 
 that is very good, but it belongs to the Seu-tsaes : what 
 does it signify to us 'I " You ought to consider though 
 your business is difierent from that of the 8eu-tsae, yet 
 
68 THE SACRED EDICT, 
 
 there is not one among you, who has not the duties of 
 relative life to perform. The holy ones of antiquity, and 
 the sages of the second order, had an excellent saying, 
 that in renovating a people, the utmost caution and pru- 
 dence should be employed : the duties of filial piety, and 
 the sentiments of harmony, should be frequently insist- 
 ed on and beat into them ; then success will follow. They 
 also said that when the duties of the relations of life are 
 fully explained by superiors, Idndness and mutual afiec- 
 tion will subsist among the people. From these things 
 you may see that the education of the schools was not 
 intended only for the direction of the few learned, but 
 also for the guidance of the people. 
 
 Concerning the interior of the schools, there are in 
 them candidates both for civil and military offices. 
 Though in the one class, there are reading and exercises 
 in the belles lettres ; and, in the other, handling the bow 
 and shooting with the arrow ; * — though each class has 
 its own proper work, yet obedience to parents and hon- 
 our to elder brothers are equally binding on them all. 
 
 If the husbandman well know what is proper for him, 
 and always apply himself with diligence to his duty, he 
 is a scholar [in his own line] . If the soldier know to 
 respect his officers and love his relations, he is also a 
 scholar. Is it not from hence evident that education 
 should be had in honour by you all ; and that you should 
 all imitate learned riaen of good conduct and of superior 
 virtue 1 
 
 • From this it appears, that in the public institutions of the Chinese 
 for education, there are two general departments ; viz. that of the Acade- 
 my, where literature, law, government, &c.j are the chief objects at- 
 tended to ; and that of the Gymnasium where 'such athletic exercises are 
 taught as tend to harden the body, sharpen courage, and prepare the 
 youth for war. 
 
THE SACRED EDICT. 69 
 
 Who is there among you that is without the common 
 relations that subsist between prince and people, parent 
 and child 1 What one of you is void of the celestial dis- 
 positions of 'benevolence, justice, propriety, andwiSdom7 
 Where is the person that ought not to put a high value 
 on education 1 Therefore let each mutually assist the 
 other. Is there any good work 1 exhort each other to 
 perform it. Is there any evil work 7 try to put a stop 
 to it — caution each other .against it. Let one and all 
 imitate the conduct of good men, — then the brutishly 
 stupid among the people, will be taught to esteem pro- 
 priety and rectitude as of equal importance with their 
 implements of husbandry ; and even the rude and blus- 
 tering soldier, to consider the books of the She-kin^ and 
 ^hoo-king as his coat of mail and cap of steel ! Through- 
 out the whole empire there will be an entire uniformity 
 of princjiple and manners ; and the golden ages of anti- 
 quity will re-appear, unfolding their renovated form be- 
 fore the eyes of the presient age ! 
 
MAXIM SEYENTH. 
 
 DEGRADE STRANGE RELjaiONS, IN OEEJIR TO 
 JXALT THE ORTHODOX JiOCTRIIi^. 
 
 AMPLIPICiTIOIf. 
 
 Wb, in order to improve manners, must first rectify the 
 human hea,rt — desiring to rectify Qi^ human heart, we 
 iniist first have sound principles . 
 
 When man, obtaining the mediupi of nature, is brought 
 into being, he has only the common relations, the radi- 
 cal virtues, and his da.ily brea-d, to mind. To these, 
 both the wise and simple, should alike attend. To seek 
 for that which is hidden, and practice that which is mar- 
 vellous, are things not admitted of by the sages. The 
 Yih says — " Would you form the meritorious sage, you 
 must cherish right principles in the boy from his ear- 
 liest days." The Shoo says, " Without deviation, and 
 without obliquity," — this is the road to royal honour. 
 Sage-like merit and royal dignity both originate in 
 sound principles. 
 
 With respect to books which svere not written by the 
 sages, and unsanctioned records, which alarm the age, 
 and astonish the vulgar ; which promote irregularities, 
 and eat the people as a canker, — these all contain 
 strange dogmas which should be rooted out. 
 
THE SACRED EDICT. 71 
 
 Among you, soldiers and people, are many good and 
 well-ineaning persons ; but there are some also who are 
 blindly led into these devious paths, and exposed to 
 punisment. We greatly pity such. 
 
 From of old three sects have been delivered down. 
 Beside the sect of the learned, there are those of Taou 
 and Fuh. Choo- tsse says, " The sect of Fuh regard not 
 heaven, earth, or the four quarters, but attend only to 
 the heart ; the sect of Laou* exclusively to the preser- 
 vation of the animal spirits." This definition of Choo-isse 
 is correct and impartial, and shows what Fuh and Taou 
 originally aimed at. 
 
 Affcer^wards, however, there arose a class of wanderers, 
 who, void of any source of dependence, stole the names 
 of these sects, but corrupted their principles. The sum 
 of what they do is to to feign calamity and felicity, 
 misery and happiness, in order to make merchandize of 
 their ghostly and unexamined tales. At first they swin- 
 dle people out of their money, in order to feed them- 
 selves. By degrees they proceed t) collect assemblies to 
 burn incense, in which males and females promiscuously 
 mingle. The labours of the husbandman are inspected 
 and all talk of wonders. 
 
 And what is still worse, lascivious and villanous per- 
 sons creep in secretly among them ; form brotherhoods ; 
 bind themselves to each other by oath ; meet in the 
 night, and disperse at the dawn ; violate the laws, cor- 
 rupt the age, and impose on the people ;^and behold ! 
 one morning the whole business comes to light. They 
 are seized according to law — their innocent neighbours 
 injured — their own families involved — and tjie chief of 
 
 * Laou is the name of ^Jie fo.uiiiJer pf the sect of Taou- 
 
72 THE SACRED EDICT. 
 
 their cabal punished witli extreme rigour. What they 
 vainly thought would prove the source of their felicity 
 becomes the spring of their misery. So it was with the 
 Pdh-leen and Wan-heang sects, which may serve as a bea- 
 con to all others. 
 
 The sect of the Western Ocean which honours Teetir 
 choo, ranks also among those that are corrupt ; but be- 
 cause these men [«'. e. the the Romish missionaries] 
 understand the mathematics, therefore government em- 
 ploys them: of this you ought to be aware. To walk 
 in these by-roads and deceive the people is what the 
 law will not excuse. The impositions of conjurors have 
 also a determined punishment. The intention of gov- 
 ernment in enacting these laws was none other than to 
 prohibit the people from doing evil, and encourage them 
 to do good ; to induce them to degrade the corrupt, and 
 honour the pure ; to retire from danger, and advance to 
 repose. 
 
 Should you, soldiers and people, intrusted with bodies 
 descended from your parents, living in days of undisturb- 
 ed prosperity, having food and raiment, and without 
 cause of sorrow either above or below you; — should you 
 still blind your nature, follow those lawless banditti, and 
 have to auffer punishment for transgressing the law, 
 would it not be indicative of the very extreme of stupid- 
 ity-^ 
 
 By Ms benevolence, our sacred father, the benevolent 
 Emperor, refined the people ; by his rectitude, he polished 
 them ; by his most exalted talents, he set forth in or- 
 der the common relations and radical virtues. His 
 sublime and luininous instructions form the plan by 
 which to rectify the hearts of the men of the age. A 
 plan the most profound and excellent ! 
 
THE SACRED EDICT. 73 
 
 Soldiers and people ! act conformably to his sacred in- 
 junctions ; and stop the progress of these strange sects as 
 you would that of torrents, flames, robbers, and thieves. 
 Indeed the injury of torrents, flames, robbers, and thieves, 
 terminates on the body ; but that of false religions 
 extends to the human heart. Man's heart is originally 
 upright and without corruption ; and, were there firm 
 resolution, men would not be seduced. A character, 
 square and upright, would appear. All that is corrupt 
 would not be able to overcome that which is pure. In 
 the family there would be concord ; and on meeting 
 with difficulties, they would be converted into felicities. 
 
 He who dutifully serves his father, and faithfully per- 
 forms the commands of his prince, completes the whole 
 duty of man ; and collects celestial favour. He who 
 seeks not a happiness beyond his own sphere, and rises 
 not up to do evil, but attends diligently to the duties 
 proper for him, will receive prosperity from the gods. 
 
 Attend to your agriculture, and to your tactics. Be 
 satisfied in the pursuit of the cloth and the grain, which 
 are the common necessaries. Obey this true, equitable, and 
 undeviating doctrine. Then false religions will not wait 
 to be driven away : they will retire of their own accord. 
 \_Six hundred and forty words-l 
 
 PARAPHRASE. 
 
 The meaning of his Imperial Majesty is as follows. 
 Corruption of manners in the empire, is a thing greatly 
 to be dreaded. But if the hearts of men be bad how 
 can their manners be good 1 As to this heart of man, 
 it is at first \i e. at the time of man's birth] upright 
 in the highest degree ; but in consequence of false and 
 deviating religions, the generality of men become bad. 
 From this it follows that, in seeking to reform the bearfc 
 
74 THE SACEED EDICT. 
 
 of man, it is necessary to take under consideration the 
 things which are proper for his practice ; and to explain 
 the orthodox doctrine : then the heart may be reformed. 
 Now consider that man, placed in the midst of the myr- 
 iads of things, with his head towards heaven, and' his 
 feet standing on earth, has received a certain portion of 
 right reason ; — but has he any wonderful thing beside? — 
 merely the relations that subsist between prince and min- 
 ister, parent and child, husband and wife, brother and 
 sister, friend and neighbour. These five common relations, 
 no man, whether intelligent or simple, can dispense with 
 for a single day. Should you lay aside this doctrine of the 
 human relations, and seek after some intricate and mys- 
 terious dogmas, and the performance of marvellous 
 things ; you will prove yourselves to be a class of very bad 
 men. It is said in an old book that man, from his infan- 
 cy, should be led towards the right way ; thus a founda- 
 tion will be laid for his becoming a sage. In another book 
 it is said, "plain, straight, and undeviating; " this is the 
 highway which his Majesty marks out to men. From 
 the words of these two books, it is plain that the design 
 was to require the men of the world to walk uprightly, 
 to learn sound principles, and not to suffer themselves 
 to be led astray and injured by corrupt sects. 
 
 But what are the corrupt sects 1 In the empire there 
 are only the Woo-Jcing'' and the Sse-shoo,^; handed down 
 
 * Woo-Ung, i. e. The five classics — a large work treating of the an- 
 cient history of the Chinese ; war, government, propriety of conduct, cus- 
 toms, astrology, pbetry, &c. Including the commentary, the work' 
 contains 104 octavo vols. 
 
 t Sze-shoo, i e. The four books. They contain the doctrines of Con- 
 fucius, and of some of his disciples ; and are tlie standard books in 
 Chinese schools. 
 
 ( 
 
THE SACRED EDICT. 75 
 
 from the sacred sages. These all contain the orthodox 
 doctrine: every one should diligently read them. But 
 those books which depart from the common relations • 
 ■which, having borrowed the name of some authorized 
 canon, treat cf doctrines that are obscure and- contradic- 
 tory ; which deceive the simple people, by talking of 
 hundreds and thousands of miracles and wonders, calling 
 on men to respect, believe, and practise [what they 
 prescribe] ; these are the steel dagger that stabs men — 
 the poisonous draught that stupifies them. These con- 
 tain the principles of false religions; they should be re- 
 jected and completely rooted out. Though indeed there 
 are among you, soldiers and people, many honest and 
 well-meaning people, who abide by their duty, and do 
 not believe or submit to these sects; yet there are others 
 who, having suffered them to blind the conscience, walk 
 in their devious paths till they transgress the law and 
 have to suffer punishment. His Imperial Majesty really 
 pities such of you; and requires you all to awake: will 
 you not most attentively listen 1 
 
 From of old to the present time three sects have been 
 delivered down. Beside tlie sect of the learned, there is 
 that of the Ho-shang/* [or Fuli\ and that of the Taousse 
 
 * Ho-shang is the name assumed by the priests of Ftih, [or Foe as the 
 word is sometimes erroneously pronoimced], but here the words are the 
 denomination of the Sect. The original import of the words Ho-shang is 
 thus explained; "collected from a thousand miles, yet living together; 
 this is called So, or harmony. To have father and mother, contrary to 
 the decorum of nature, pay obeisance to the son, this is called Shang, or 
 honour." Yew Ueo, according to this writer, harmony eund honoiir — are 
 the etymological signification of the words. They are spoken in refer- 
 ence to the life of the Bonzes in the temples. After their probation is 
 over, they are admitted into the priesthood ; and on the day of their full 
 admission they receive from the chief of the monastery, a license, which 
 
76 THE SACRED EDICT. 
 
 [or Taou]. The whole talk of the Ho-shang is about be- 
 coming demi-gods, and equal to [FuK] their founder, 
 When a son leaves his family and becomes a priest, they 
 say that " the nine gradations of his kindred are all sure 
 of ascending to heaven." Now consider a little ; where is 
 Fuh ? What is Full ? Full is the heart. What is it to 
 meditate on the books of Fuh ? It is to have the atten- 
 tion every hour and instant to the government of the 
 heart. If your heart be good, it is Fuh. Hence the 
 
 procures them sustenance in any temple throughout the empire, should 
 they have occasion to travel. Hence it is said, " collected from a thou- 
 sand miles, yet living together. " When they enter on the priesthoo'd, 
 their parents are supposed to have no farther right to excercise authority 
 over them ; and often do actually pay obeisance to them. 
 
 But writers of their own school are dissatisfied with the definition of 
 Ho-shang given above. The following quotation will serve to show some 
 of the distinguishing characteristics of the sect, as well as their own opin- 
 ion respecting the import of their name. " The vulgar opinion is that 
 to be collected from a distance, and to have parents pay obeisance to the 
 son, explain the two words So and shang ; butj this is an error. Having 
 attentively examined the subject, I would give the following definition. 
 The Ho-shang [or priests] suffer not their beard, hair, or nails, to grow 
 [as is common among others]. They are without much talk, and with- 
 out learning. They suppose that a state of perfect quiescence is the 
 summum honvm. They wear clothes composed of narrow and transverse 
 pieces of cloth, variously ornamented, which are called the garments of 
 Fuh. In order to complete their conformity to their founder, they have 
 in these garments various colours, red, yellow, &c. They fasten them 
 on the body by clasps; and keep the right shoulder bare. The king 
 praises them, saying, "they are the strongest of the strong— the happiest 
 of the happy." I would therefore explain the words thus— to have the 
 mind solely and undeviatingly bent to the one thing is Ho; to be honoured 
 by every species of creatures is Shang. " Kin-hang-hing. « To be hon- 
 oured by every species of creatures, " refers to what the sect believes with 
 respect to Fuh; vie. that "when he opened his mouth to deliver doc- 
 trines, not only human beings, but also birds and beasts, both wild and 
 tame, came to listen to and worship him ! " 
 
THE SACRED EDICT. 77 
 
 first of the books of their sect is called a heart-classic.* 
 The sum of what this heart-classic says is, that the he^rt 
 must be straight, not zig-zag; true, not hypocritical; 
 vigorous,Jnot moping. Covetousness, anger and immod- 
 erate desire, these three evils must be all rooted up. Let 
 all things be every where considered as the flower in 
 the mirror, and as the' moon in the water ; then you will 
 be perfectly free both from anxiety and fear. This is to 
 perfect the heart. Therefore Mr. Ohoo of the dynasty 
 Sunff says, " The sect of Fuh regard not heaven, earth, 
 or anything within the four quarters ; but attend only to 
 the heart." This sentence contains a complete summary 
 of the original doctrines of the sect of Fuh. 
 
 As to the sect of Taou, what they chiefly insist on is, 
 the law of renovation, by which they talk of solidifying 
 the quicksilver ; converting the lead ; calling for grum- 
 bling dragons and roaring tigers ; forming internal and 
 external pills,t and I know not what else, have all no 
 
 *" Classic," the Kin-hm,g-Mng says, that the original word Jcing in 
 this connexion, means " a path," and that the use of this heart-classic is, 
 " to make out a path for the thoughts." 
 
 t This passage is not easily understood ; it refers to the wild preten- 
 sions of that fanatical sect. They profess to understand how to make the 
 philosopher's stone. It is to be made, they say, by burning various kinds 
 of wood and melting down various kinds of stones and metals nine suc- 
 cessive times. When this desideratum is formed, dragons, tigers, &c,, 
 will lay aside the ferocious qualities of their nature, and come at the call 
 of these wonderful alchymists, to express their astonishment, and con- 
 gratulate them on their success ! It appears to be a kind of powder 
 which they form into little balls, or pills. Its effects are said to be mar- 
 vellous. Applied externally,,it transmutes the basest metajs, stones, &c., 
 into pure gold; removes diseases from the human body; prolongs life ; 
 and raises the dead. Applied internally, it removes every mental vice 
 and imperfection. 
 
 The ideas of the Chinese generally, respecting the origin of man, are 
 
78 THE SACRED EDICT. 
 
 farther object than that of nourishing well the animal 
 spirits ; and of lengthening out life for a few years : that 
 is all. Mr. Choo says, " What the sect of Taou chiefly 
 attend to is, the preservation of the breath of life." This 
 single sentence expresses the summary of the religion; of 
 Taou. It is true that the superior men among the priests 
 of Fuh, who reside in the pearl monasteries of the 
 famed hills, and well understand to deliver doctrines, re- 
 duce the whole to one word, viz. the heart. And those 
 good doctors of Taou, who, in the deep recesses and caves 
 of the mountains, seek to become immortal, conclude the 
 whole with this one thing, namely, renovation of spirit. 
 Yet, when we attentively examine the matter; to steal 
 away thus to those solitary abodes where there are neith- 
 er men, nor the smoke of human habitations ; and sit 
 cross-legged in profound silence, is completely to root up 
 and destroy the obligations of relative life. Now, we 
 shall not say that they cannot either become equal to 
 ^mA, or attain the rank of the immortals;* but if they 
 really can, who has ever seen the one cla,ss ascend the 
 
 very obscure, often wild, and fanciful ; but none of tliem more so than 
 those of this sect of Taou. They represent the first human couple as 
 proceeding from a large crucible, or chyrnist's melting pot, in which they 
 had been formed, by .chymical process. But aware of the objections which 
 might be brought against the idea of a crucible's attending on itself, they 
 found it necessary to presuppose the existence of five other beings, foriti* 
 ed by a certain combination of the elements ; two of whom are repre- 
 sented standing by the crucible, taking out this infant couple as soon as 
 formed. 
 
 * " Immortals," a class of beings superior to men, whose existence is 
 believed by the sect of Taou. They were originally mortal men ; but, by 
 eminent virtue, severe mortification, and total abstraction from the world, 
 effected their escape from the body, and became immortal. The sect of 
 yaoM seek to imitate them, and attain the same rank in the scale of 
 
THE SACRED EDICT. 79 
 
 western heavens ; or the other take their flight upwards 
 in broad day 7 Ah! It is all a mere farce! A mere 
 beating the devil ! But, notwithstanding, you people are 
 easily imposed on, and induced to believe them. Do 
 but observe these austere priests of Fuh, and renovating 
 doctors of Taou, who, for no advantage, destroy the re- 
 lations of human life ; — they are not worth the down of 
 a feather to society ! 
 
 existence. 
 
 These Shin Seen, or immortal genii, are supposed to reside, some in 
 the clouds of heaven, and others in the waves of, the sea ; some in the 
 higli hills, and others at the extreme points of the compass. They some- 
 times conceal themselves under the habit of priests, lepers, and beggars ; 
 and associate with men in order to try their virtues. 
 
 The capacities and powers of these immortals are said to be marvellous. 
 They are capable of performing one hundred and eight miraculous things. 
 Such as to ascend the clouds ; ride on the vapours ; traverse the seas ; 
 hide the thunder in the hollow of their hand ; put heaven and earth into 
 a common boiling potj leap across the sea with a hill under their arm ; 
 lay hold on the moon ; convert a slip of common paper into a riding 
 steed; pointing to the stones, to change them into bread; transmute the 
 earth into steel ; turn night into day ; increase or diminish their own size 
 at will, &c. I 
 
 These stories, though vain and fabulous in the extreme, prove that 
 man naturally feels conscious of the imperfection of his present state ; and 
 desirous of attaining higher improvement and greater felicity than the 
 world he now inhabits can promise him. 
 
 When it is not his privilege to live under that glorious dispensation of 
 divine mercy, which points out "life and immortality," as the final des- 
 tiny of his nature, he often feigns to himself .some stage of existence when 
 he shall rise above matter ; or at least, when his material body shall not 
 prove an incumbrance to him ; and when his mind shall be free from 
 vexation, and its powers enlarged. 
 
 How pitiable the condition of those who dwell in the shades of pagan 
 darkness. Under the multifarious ills of life their only solace is, either 
 that, by and by, they shall cease to be; or rather, the vain hope of an 
 imaginary felicity which they can never attain ! 
 
80 THE SACRED EDICT. 
 
 ; But though they are selfish, and attend solely to what 
 regards their own persons, yet they have no inclination 
 to go and injure others: there has lately arisen, how- 
 eyer, a class of men, who void of any source of dependence, 
 and a settled place where they can obtain food, throw 
 themselves on the monasteries, and take up their rest in 
 the temples.* These men borrow, the name of Fuh, and 
 of the imriiortals ; and invent a multitude of idle stories 
 about celestial temples, subterraneous prisons, transmi- 
 grations, and retributions. According to them, the most 
 honourable of all things is to feed the priests and be lib- 
 eral to the gods: this is to sow the field of bliss ! They 
 say, " Always give and you will always have." And 
 lest people should not believe them, they say, "Contemn 
 the priests, revile Fuh, discredit the canons ; on seeing 
 the gods, refuse to worship ; meeting with riches, give 
 none away ; then you are sure to be cast down to hell ; 
 the thunderbolt will strike you— the lightnings will con- 
 sume you ! " All sorts of marvellous and fictitious tales 
 they tell in order to frighten people to believe, submit 
 to, and support them. At first they only cheat people 
 out of their money, that they themselves may obtain 
 and use it. By degrees, however, they proceed to the 
 utmost excess of irregularity. Collecting, what shall 
 I call them 1 dragon-adorning assemblies: — flowerpot 
 assemblies — orphan-pardoning assemblies, where they 
 ring bells, beat drums, explain doctrines, deliver laws; 
 and have promiscuous mixtures of men and women, who 
 separate not day or night. It is said that it ia for good 
 purposes that people go thither; but every one knows 
 
 • This section takes a view of the philosophy of Fuh and Taou at two 
 different periods. In its beginning, when it was more simple, and in its 
 present state, as it is adulterated and perverted. 
 
THE SACRED EDICT. 81 
 
 that it is precisely to do evil. 
 
 You simple people know not how to discriminate ; for 
 even according to what the books of Fuh say, he was the 
 first born son of the king Fan ; but, rejecting the red 
 dust \i, e. retiring 'from the world} he fled away alone 
 to the top of the snowy mountains, in order to cultivate 
 virtue.* If he regarded not his own father, mother, 
 wife, and children ; are you such fools as to suppose that 
 he regards the multitude of the living, or would deliver 
 his laws and doctrines to you 1 The imperial residence, 
 the palace of queens, the dragon's chamber,! and the 
 halls ornamented with the picture of the king of birds ; 
 if he rejected these, is it not marvellous to suppose that 
 he should delight in the nunneries, monasteries, temples, 
 
 * The sect of Fuh give the following account of their founder's origin, 
 "that he was horn in the West in the twenty-fourth year of the Chinese 
 Emperor, Chow-wang, in the kingdom of Tin-too, and the city Kea-wie, 
 His father's name was Tsing-fan. He had when born, the thirty-two 
 external indications of mental superiority ; and the eighty noble inten- 
 tions. Disposed to it before he left the womb, he resigned his claim to 
 his father's throne ; and went to tlie top of the Snowy Mountain to cul- 
 tivate virtue. There he voluntarily suffered the greatest austerity, sat 
 in profound meditation for the space of six years, till the birds built 
 their nests in the hair of his head ; and the grass grew through the flesh 
 of his' legs. All at once in the evening when the stars appeared, he 
 opened his eyes, and felt himself possessed of all intelligence." Kin- 
 hang-king. 
 
 By the kingdom of Yin-too, they probably mean India or Jndoo, as 
 from the nature of their pronunciation they almost constantly change the 
 initial i, oi foreign names, into y; and the d uniformly into t. 
 
 If the above account of the time of his birth be correct, he must have 
 been Contemporary with Homer, or at least, he must have been in the 
 world at the founding of Carthage. 
 
 t The dragon is the Emperor's arms, and is applied, as an epithet to 
 his private apartments, and to his throne, which is termed " the dra- 
 gon's seat.^' 
 
82 THE SACRED EDICT. 
 
 and religious houses, which yoa can build for him 1 
 
 As to the Emperor of Gems, the most honourable in 
 heaven [of whom the sect of Taou speak], if there be 
 indeed such a god, it is strange to think that he should 
 not enjoy himself at his own ease in the high heavens ; 
 but must have you to give him a body of molten gold, 
 and build him a house to dwell in ! 
 
 All these nonsensical tales about keeping fasts, collect- 
 ing assemblies, building templet, and fashioning images, 
 are feigned by those sauntering, worthless, Ho-slmng, 
 aiid Taovr'S^e, to deceive you. Still you believe them, 
 and not only go yourselves to worship and burn incense 
 in the temples ; but also suffer your wives and daughters 
 to go. * With their hair oiled, their faces painted ; 
 dressed in scarlet, trimmed with green, they go to burn 
 incense in the temples ; associating with those priests 
 of Fuh, doctors of Taou, and bare-stick attorneys, touch- 
 ing shoulders, rubbing arms, and pressed in the moving 
 crowd. I see not where the good they talk of doing, 
 is ; on the contrary, they do many shameful things that 
 create vexation, and give people occasion for laughter 
 and ridicule. 
 
 Farther, there are some persons, who, fearing that 
 tiie,ir good boys and girls may not live till they attain to 
 
 • In China, it is not a thing of good report for females to go to 
 the temples. As if it were not, enough to allow their fatherSj and bro- 
 thers, to exercise a despotic authority over them .ia the famiJy, the 
 Chinese also : exclude them from the privilege of worshippiag the gods, 
 (a- privilege which has been highly valued in all naiions) and confiriK 
 the monopoly to the males. A strong proof that they know not, the 
 true God ; and are destitute of a religion that is suited to all the ex- 
 igencies 6f our common nature, and fit to redder every human being 
 happy. How sublime and excellent the Gospel! 
 
THE SACRED EDICT. 83 
 
 age, take them and give them up to the temples; to 'be- 
 come priests and priestesses of Fuh and Taou ; supposing 
 that, after having removed them from their own houses, 
 and placed them at the foot of granJdfather Fuh, they 
 are then sure of prolonging life ! Now, I would ask 
 you, can it be asserted that those, who in our own age 
 are Ho-shang and Taou-sse, all reach the age, of seven- 
 ty ; and that there is not a ?hort-lived being among 
 them 7* 
 
 * Though, as above noticed, it is not reputable for femjiles to go the 
 temples ; yet there is a privileged , class; who are allowed to devote 
 themselves to the monastic life. They are'nuns, or priestesses ; and are 
 called Nehoo, i. e. "single, or solitary dames;" probably so called be- 
 cause of their living in a state of celibacy. This sisterhood vfery much 
 resembles that of the nuns in Europe. They shave off their hair ; sipend 
 or are supposed to spend, the chief patt. of their tijne in religious exer- 
 cises i. wear a habit such as that worn by the priests ; and like their 
 sister nuns in Europe are an useless incjmtbrance to society. 
 
 Some of the temples andl monasteries in China are well endowed ; 
 and many people under the it)fluenee of superstition, and at ttie' itistigai- 
 tion- of the priests, give up their childreh to'the temples, in hope, that 
 disease will be preventedj life prolonged, and happiness obtained ; to ,thB 
 whole family. , , 
 
 The following anecdote shows the preposterous plans which the priests 
 sometimes devise to make proselytes to then* life-prolonging fraternity, 
 as well as ' the' extetne -vfreakness and folly of the humaii rixind. *' In' the 
 eighteenth year of the Emperor KeM^hng., atone of the feasts of. Muh, 
 a certain priest was warmly expatiatiijg;on the {advantages of attaining 
 an equality with and conformity to Fuh — persua4ing the people that 
 would they but follow his directions they might shortly bO able to ascend 
 the western sky [wheire they suppose i^wA resides] in broad day. Af- 
 terwards, two persons who were deeply impressed T^ith the discourse, 
 went to him privately to inquire what methods they must use iii order 
 to attain so desired a good ? He said' — " Go to the bank 0f such a 
 river — fast seven complete days without touching food, then you will 
 effect your escape from the world and attain immortality," , The men 
 
84 THE SACRED EDICT. 
 
 Again, there is another extremely stupid class of per- 
 sons, who, because their parents are sick, pledge their 
 own persons by a vow before the gods, ' that, if their 
 parents be restored to health, they will go to worship 
 and burn incense on the hills ; prostrating themselves 
 at evey step, till they arrive at the summit, whence they 
 will dash themselves down ! If they lose not ' their 
 lives, they are sure to break a leg or an arm. They 
 themselves say, " To give up our own lives, in order. to 
 save those of our parents, is the highest display of filial 
 piety." By-standers also praise them as dutiful chil- 
 dren. But they consider not that to slight their own 
 bodies, which they received from their parents, in this 
 manner, discovers a want of filial piety in the extreme. 
 
 Moreover, you say that your serving Fuh is a very 
 profitable service ; that if you burn paper-money,* pre- 
 sent ofierings, and keep fasts before the face of your god 
 Fuh, he will dissipate calamities, blot out your sins, in- 
 crease your happiness, and prolong your age ! Now 
 reflect ; from of old it has been said, " The gods are 
 intelligent and just. " Were Fuh a god of this descrip- 
 tion, how could he avariciously desire your gilt paper 
 and your offerings to engage him to afford you protec- 
 tion ! If you do not burn gilt paper to him, and spread 
 offerings on his altar, the god Fuh will be displeased 
 with you, and send down judgments on you ! Then your 
 
 went away, full of the idea, and took their families to the number of 
 thirteen persons, and all set off to a solitary place in a hill, where they 
 fasted seven days, and all died. The priest, who was indicted before 
 the tribunal of ceremonies, was delivered over to the criminal tribunal 
 and by it sentenced to be cut in small pieces. "-.Commewtery o» <aI 
 
 • Small pieces of paper in form of a round copper coin. 
 
THE BACRKD EDICT. 
 
 8g 
 
 god J^^ is a scoundrel ! Let us take, for example, yotir 
 district officer ; should you never go to compliment and 
 flatter Mm, yet, if you be good people and attend tb your 
 duty, he will pay a marked attention to you. But if you 
 transgress the law, commit violence, and usurp the rights 
 of others ; though you should use a thousand ways and 
 means to flatter him, he will still be displeased with 
 ' you ; and, will without fail, remove the pests from so- 
 ciety. 
 
 You say that your worshipping Fuh atoneSs for your 
 sins ; — but suppose that you have broken the law in 
 some particular, and are brought to the jildgmerit hall 
 to be punished. If you should with a loud voice call out 
 several thousand times, " Your excfellency ! Your ex- 
 cellency ! " — do you thini?; the magistrate would spare 
 youl 
 
 You will, however, at all risks, invite several Ho-shang 
 and Taou-sse to your houses, to recite the king, and make 
 confession, supposing that to chant the king secures 
 peace, drives away misery, and prolbngs happiness and 
 age. But let us suppose that you rest satisfied with mere- 
 ly reading over the sections of this Sacred Edict, several 
 thousands or myriads of times, without acting conform- 
 ably thereto; would it not be vain to suppose that his Itu- 
 perial Majesty should delight in -you, reward yoii with 
 money, and promote you to office % 
 
 Again, not only will the law not suffisr burning in- 
 cense, forming processions, beating drums, collecting 
 multitudes ; but even Fuh himself will be vei'y angry. 
 For the Ta-tsang-king [one of FuKs books] says, " that 
 licentious brotherhood of prisets, who teach corrupt doc- 
 trines, affect extraordinary show, ascend altars, deliver 
 laws, impose on the ignorant, and collect promiiScuous 
 
86 THE 8ACREP EDICT, 
 
 mixtures of men and women; let tlie local governors 
 punish them. At a distance, shoot with the arrow ; uea-r, 
 slay thena with the swojr4i this is the proper method^ of 
 pr^eserying [the, sect from corruption]. You see theii 
 how angry F^uh is with them, while you on the contrary 
 li^lieye jind submit to them. Is not this, instead of 
 pleg-sing, to offend Fuh?, The sum of the whol^ is, these 
 licentious pripsts of Fuh are indolent. They will, neither i* 
 go to labour in the fields, nor buy and sell in the mar- 
 kets. Thus, being without fqod and. cJ,othirig, they set to 
 WOY^ and invent means of deceiving people. 
 
 As to the Charms* in the books, of Fuh, they are all 
 in the brogue of his country, just like thp provincial 
 d>a,le,qt3 of China. "Well, the priests take this country 
 brogue oi Fuh, and say it contains the cl^arms of Fuh, 
 the deliverer; and while repeiting these, they make 
 foolish and magical motions with their fingerSi. 
 
 The §ect of Taou abound still more in fabulous an4 
 wild stories. They tallf aboujt employing spirits, sending 
 fprth the general of the celestial armies ; beheading 
 ijiopsters ; chasing away devils ; cal(l(ing fpr the wind ; 
 cpnanianding the rain ; worshipping the great be9,r ; an4' 
 I know not wha,t else. Now, we shall not say that the 
 wbple is a fabrication of lies ; but if there should chance 
 at a time to be any spiritual response, according in some 
 
 • " Cljiarm:'' The original word Chow signifies, "to curse,"— " to -ffisli 
 evil to one." But here it has a totally different sense. It means certain 
 characters, or words pronounced in a" low, muttering, and indistinct tone 
 o£. voice, by llie priests. They are supposed to possess a wonderful 
 and occult power to protect men from the influence of ghosts and from 
 almost every evil, i -Travellers both by sea and land generally carry cer- 
 tain other charms about with them in a small sUkea bag, which, they 
 liang up in their bed^ at niglit. These are called Foo. 
 
THE SACRED EDICT. 87 
 
 degree, the wlipjLe is effecijed by magical andnecrpman- 
 tic in^|;^ods of imposing ou the organs of. vision: there 
 is no reality in it. From the moment that a people are 
 deluded into the belief of thesis things, they begin to 
 neglect their business, talk of wonders ;--^their . heart 
 and morals are all destroyed. 
 
 Again, there i^ another set of most abominable men, 
 who borrow these [magic arts], and every where .incite 
 people to form bajiditti ; who establish themselves as the 
 head of a sect, delivering doctrines and inviting dis- 
 ciples ; who meet in. the] night and disperse at the dawn. 
 When their rabble becomes strong, they deyise seditipii, 
 transgress tlie law ; and lo ! one morning the whojle 
 comes to light; they are taken, Ipcked in chains, and 
 su%r the pvjnisl^ment of high treason ! So it was witli 
 the P^h-lem* an,(^, Wan-heang sects,, which were all root- 
 ed put. The traces of the wheels of their chariots t 
 niay serve as a warning to all those in after ages who are 
 dissa^tisfied to abide in their own .sphere. 
 
 Even the sect of Teen-Chu% who talk about heaven, 
 
 * " Pah-ken, i. e. the white water flower ; the denomination of a par- 
 ticular sect', or broth'eruood. The name, probably, has an allilsion to 
 the goddess Kwan-yin, who is often represented as Sitting on this flower: 
 This sect has lately reyived and created great disturbances in China/'^— 
 See Morrison's Translation, from tM PvUng Gazette. 
 
 t An expression denoting', " let others take heed by their fall. " 
 
 :f Teen-Chu, i. e. "tbe Lord or Master of Heaven, " — a term adopted 
 by the Romish Missionaries to express the " Supreme Being. " As an 
 epitliet it applies with great propriety to the Supreme Being ; but, not 
 beiiijg a genii-id word, arid never used by the Chinese to denote the. great 
 first cause, the •^r6priety of its adoption has been disputed ; and it will 
 tery pf-bbably I'ld^er be employed by others, .except as an epi^hei. _ It 
 has however become the distinguishing epithet of the Eoma,n Catholic 
 religion in China. 
 
88 THE BACRED EDICT. 
 
 and chat about earth, and of things without shadow, and 
 without substance; — this religion is also unsound and 
 COrriipt. But because [the European teachers of this 
 sect] understand astronomy, and are skilled in the 
 matheinatics, therefore the government empldys them 
 to correct the calendar. That however by no means 
 implies that their religion is a good one.* Yoii should 
 not on any account believe them. The law is very rigo- 
 rous against all these left hand road and side-door sects '• 
 Their punishment is determined the same as that of the 
 masters and mistresses of yOiir dnncing gods [i. e. male 
 and female conjurors]. Government enacted this law 
 to prohibit the people from doing evil, and to encourage 
 them to do good— to depart from corruption, and revert 
 to truth^-to retire from danger, and advance to repose. 
 
 How happy iare you, soldiers and people ; posse^siitg 
 a body received from your parents ; living in a peaceful 
 age ; having food and raiment ! What necessity is there 
 for you to trample on the law, believe and follow thesis 
 corrupt sects ? Is it not to act the part of simple and 
 and foolish children 1 
 
 Our sacred ancestor, the benevolent Emperor, because 
 of the corruption of the age, employed the great doc- 
 trines of virtue and rectitude alone, to lead on the people 
 and reform the heart. You really ought to accord with 
 the wishes of his sacred mind, and honour the true doc- 
 
 • It is pretty generally known that the Jesuits were in favour with 
 the court of China, in the reign of Kang-he^ the author of the maxims 
 which JPortn the groundworlc of this book. Prom the Amplification oi these 
 maxims, it however seems the Emperor Tomg-CUng,t\i^ successor of 
 Kang-he, was not so favourably disposed towards them : the present state 
 of the Catholic missions in China is very low indeed. Of late years 
 they have been greatly oppressed, wronged, and persecuted. 
 
THE SACREi) EDICT. 89 
 
 trine. 
 
 On meeting with these deviating sects, look upoh 
 them as you would upon torrents, flames, robbers, and 
 thieves. You should indeed consider that torrents, 
 flames, robber.-i,. and thieves, can only injure man's body ; 
 but that these strange doctrines and corrupt religions 
 exceedingly injure his mind. This heart of man, as 
 heaven sends it down, is upright and without a devi- 
 ating bias ; but, - because in course of time it becomes 
 covetous, therefo'^e men walk in these corrupt and dan- 
 gerous roads. For example, those who are now poor 
 and mean, wish at some future day to become rich and 
 honourable. Those who are now rich and honourable, 
 desire to have their riches and honours long continued ; 
 they must have long life ; they must have children ; and 
 not only so, but, having sought all that is good in the 
 present life, they must forsooth have the happiness of 
 the life to come also ! * 
 
 Were those austere Ho-shang and renovating Taow-sze 
 even to confine themselves, each to the cultivation of 
 his own virtue, and never go to deceive the people ; 
 still their wishing to become Fuhs^ to equal their found- 
 ers — and be like the immortals, solely arises from one 
 word, namely covetousness. 
 
 " This is not to be understood as spoken in reference to man's eternd 
 state ; but to a period of future existence on earth, either in themselves 
 personally, after the metempsychosis ; or in their posterity. The religions 
 of China throw no light on the eternal destinies of our nature ; but 
 leave the numerous millions who inhabit that country to grope in perfect 
 darkness. None of their religions say so little about the eternal state, 
 or confine man's views so effectually to the little spot of earth on which 
 he dwells, as that of Confucius. He himself, the learned say, 'had no con- 
 ception of any life to come, but what his posterity should enjoy on earth < 
 
90 THE SACKED EDICT. 
 
 Having already two living divinities* placed in the 
 family, why should men go and worship on the hills, or 
 pray to those molten and carved images for happiness? 
 The proverb says well, "In the family venerate father 
 and mother; what necessity is there to travel far to 
 -burn incense 7" Could you discrminate truth from false- 
 hood you would then know that a clear and intelligent 
 mind is the temple of heaven; and that a dark and igao- 
 rant mind is the prison of hell. You would act with 
 decision, and not suffer yourselves to be; seduced by false 
 religions. Your own character once rectified, all tliat is 
 corrupt would retire of its own accord. Harmony and 
 order reigning to a high degree in the family, on the 
 appearance of calamity, it may be converted into feli- 
 city. To maintain faithfulness to the prince and filial 
 duty to parents to their utmost, completes the whole 
 duty of man. Then you will receive celestial favour. 
 
 Seek not for happiness beyond your own sphere ; per- 
 form not an action beyond the bounds of reason ; attend 
 isplely to your own duty ; then you will receive the pro- 
 .tection of the gods. Let the farmer attend solely to 
 agriculture; and the soldier carefully investigate, all 
 around the country where he is stationed. Let each disr 
 charge his own duty ; and each rest satisfied in his own 
 station. The empire will then assuredly enjoy peace, 
 and the people prosperity. Were you all to refuse to 
 believe those false religions, they would not wait to be 
 driven away; but would die away of their own accord. 
 
 * These living divinities are father and mother. 
 
MAXIM EIGHTH. 
 
 EXPLAIN THE LAWS, IN OEDEK TO WAKN THE 
 IGNORANT AND OBSTINATE. 
 
 AMPLIPICATIOI. 
 
 To sovereigns, the use of a law is unavoidable. The de- 
 sign of the law is very profound and excellent. Its de- 
 terminations accord with the common sense of mankind. 
 Were its design understood and its conformity to com- 
 mon sense perceived, the prisons would be empty, and 
 litigations would cease. Therefore it is much better to 
 sound the alarm beforehand than to punish after the 
 crime is committed. In the dynasty Chow the chief per- 
 sons in the districts and villages collected their respec- 
 tive people on the first day of every moon, and read the 
 la,ws to them. The judges hung up the penal law at the 
 gates of the cities, that all the people seeing it might 
 know the point to which they ought to bend their course. 
 The present government, with the most benevolent 
 design of inducing every one to honour the authorities, 
 a,nd remove far from crime and punishment, has formed 
 its code of laws in the most perspicuous manner, in 
 order warn the military and the people. The profound 
 benevolence and liberal 'favours of our sacred father, the 
 
92 THE SACRED EDICT, 
 
 benevolent Emperor, have copiously extended to the 
 millions of the people ; but were manifested* more espe 
 cially in his taking the penal law under consideration. 
 
 Since we received the government, we have realized 
 his virtuous love to animated natute ; we have manifest- 
 ed compassion and favour ; we have often conferred par- 
 dons ; and have minutely examined the decrees of the 
 criminal tribunal, in hope that an universal renovation 
 might prevent the necessity of recourse to punishment. 
 Farther, considering that those of the people who grow 
 up in the country, contract habits of extreme rusticity ; 
 and that the soldiers in the camp easily indulge their 
 violence, often transgress the law inadvertently, and 
 have to suffer heavy punishment ; therefore we again 
 repeat our admonitions, in order to awaken the ignorant 
 and obstinate. 
 
 Fortunate, living in peace^ and multiplying in num- 
 bers, you should one and all accord with yom* duty, and 
 observe propriety, that a succession of prosperous days 
 may be prolonged to you in the world. 
 
 When at leisure, take this law which has been con- 
 ferred on you, divide its sections, separate its paragraphs, 
 and get its just sense clearly explained. Knowing the 
 law, you will learn to fear it ; observing its determina- 
 tion, you will think of punishment. 
 
 For exampr©, knowing the sentence of the law respect- 
 ing unfilial and unfratei-nal conduct, you will not dare to 
 allow yourselves in the practice of that which would root 
 up the common relations, or turn order into confusion. 
 Knowing the sentence of the law respecting strife and 
 plunder, you will assuredly not dare to indulge the spirit 
 of usurpation, and rash anger. Knowing the sentence of 
 the law respecting debauchery and robbery, you will as- 
 
THE SACRED EDICT. 93 
 
 suredly restrain your depraved dispositions. Knowing 
 the sentence of the law respecting the transgressing of 
 the established order for lawsuits, and respecting false 
 accusing, you will undoubtedly reform that rage for liti- 
 gations. 
 
 Though the law has its thousand cords and ten thou- 
 sand threads,* yet it may be summed up in this, vis. that 
 it accords with human sen.se, and is measured by reason. 
 Celestial reason and human sense are possessed in com- 
 mon by all hearts. Were the heart kept within the 
 bounds of sense and reason the body would never fall un- 
 der punishment. 
 
 But though you, soldiers and people, be naturally 
 stupid 'and obstinate, not understanding reason or justice, 
 still you must have some regard to your own person and 
 family. Reflect that, if you are once caught in the net of 
 the law, an hundred woes are prepared ftir you. Rather 
 than have to cry out lamentably for mercy, when placed 
 under the bamboo, would it not be much better in the 
 silence of night, to purify the heart, cleanse the thoughts, 
 and repent early 7 Rather than squander your riches 
 and waste your property in seeking to have your punish- 
 ment lessened (which also being a transgression cannot 
 in the end escape the national law), would it not be 
 much better to reform your vices, return to virtue, cease 
 from breaking the law, and thus for ever protect your 
 persons and property? 
 
 If I still rouse not myself, but incautiously transgress 
 the law; above me, I shall disgrace father and mother; 
 below me, involve wife and children. The neighbour- 
 hood will not endure me, my kindred will not take my 
 
 • A mode of expTession denoting chapters, sections, paragraphs, &c. 
 
94 THE SACRED EDICT. 
 
 name in their lips; and should I even obtain imperial 
 pardon still my person is ruined, my character lost, and 
 I am considered unworthy to be ranked in the number 
 of human beings. Will not repentance and remorse for 
 former errors be then too late 1 
 
 We have heard that the best mode for the manage- 
 ment of a family is, to consider the practice of virtue as 
 the greatest pleasure ; and that the plan for the protec- 
 tion of one's person is to let the performance of our pro- 
 per duty hold the first place. 
 
 Say not the evil is small, may : we not commit it 1 
 For every evil there is a corresponding law of restraint, 
 Think not that because the crime is light it may be 
 ventured on. For each crime the law has an aippfopriate 
 punishment. 
 
 » But every hour impose a dread on yourselves by 
 thoughts of the three cubit long instruments of punish- 
 ment. Let each caution the other by the penal law. 
 Fear the law, and you will not transgress it ; dread pun- 
 ishment and you will prevent it. Wickedness will then 
 gradually vanish ; contentions will not arise ; the simple, 
 being renovated, will become intelligent ; the obstinate 
 being reformed, will become meritorious. The people 
 will rejoice in the field, and the soldiers rest in the camp. 
 Then, wholly to lay aside the penal law (as in former 
 times) will not be diificult. 
 
 [^Six hundred and fifty -four words ^ 
 
 PAKAPHEASE. 
 
 His Imperial Majesty's ideas may be thus expressed. 
 Though the chief things insisted»on in the penal code 
 of the Ta-tsing dynasty are^.the punishments of beating, 
 
THE SACRED EDICT. 95 
 
 banishment, strangling, and beheading ; '_yet how can it 
 be supposed that the government should take pleasure 
 in inflicting punishment on the people ? But, because the 
 people transgress the law, there is no other expedient 
 than that of restraining them by punishments. Also, 
 because the transgressions of the people, in a great mea- 
 sure, proceed from ignorartce, therefore this code was 
 frai^ed in order to admonish them to do the good, anfl 
 to avoid the evil. If you be bad people, then your great 
 [offences] will have the heavier punishments; your 
 small ones, the lighter punishmtents ; even the speaking of 
 a single opprobious sentence, or the taking of a single 
 rush or reed belonging to others, cannot pass with im- 
 punity. • This statute book is written with the most 
 perspicuous distinctness. 
 
 It may be compared to a sign-post, set up near where 
 the spring-bow lies concealed, to give warning that peo- 
 ple may not go on the side where the gin lies. The 
 instruments of punishment are the spring-bow ; and the 
 law is the sign-post, standing to give notice, that men 
 may learn to. avoid the snare. I shall now take the sum 
 of this law and explain it to you. 
 
 Prom of old until now, eight words have constituted 
 the pillars on which the world rests, vis. filial piety, 
 brotherly kindness, fidelity, sincerity, politeness, justice, 
 moderation, and a sense of shame. If every person pos- 
 sessed these eight virtues, there would be no necessity for 
 this law. 
 
 According to the law, persons who project sedition, or 
 rise into actual rebellion ; children or grand-children 
 who murder their father and motl^er, or their grand- 
 father and grandmother ; wives that kill their husband's 
 father or mother, or their own husband; slaves that kill 
 
96 THE SACRED EDICT. 
 
 their master; those that adminster poison ; those who 
 kill those person belonging to the same family, the mur- 
 der of Qne of whom would not amount to a capital crime,* 
 those who defile a relative, or the wife or daughter of a 
 relative; together with robbers ; those that commit a 
 rape ; murderers and incendiaries ; those who lay plans 
 of murder, or murder with design. These culprits are, 
 Recording to the varied aggravations of their crimen, to 
 be punished ; some hy the complete extermination of all 
 belonging to the same family name — others by cutting 
 into, small pieces ; some by decapitation, others byn pub- 
 lic exposure of the head [after decapitation] ; and all by 
 imraediate death, without waiting to go through the cus- 
 
 • In certain cases, the wanton and intentional murder of one, or evea 
 of two individuals, is not death by the laws of China. For example, 
 should a man intentionally murder one or two of his nephews, the crime 
 is puiiished only by beating and temporary banishment ; but should he 
 murder three, his crime is capital. It is to be observed, however, that 
 this is the case oply with respect to those who belong to the same family 
 name, or who are slaves ; and who are inferior to the murderer. As to 
 the murder of a person's own children or slaves, the law views it as 
 comparatively a light offence. The sense of the law with reg9,rd to this 
 is as follows. " If parents wantonly murder their innocent child, gratid- 
 parents, their innocent grandchild, and the master of a fatnily, his in- 
 nocent slave, their crime shall be punished with sisity blows, and one 
 year's banishment. " ; , 
 
 But when such murders are committed with the view of bringing 
 the guilt upon innocent persons in order to obtain their money [as 
 when one kills his child or slave, and secretly conveys the body to the 
 premises of another,] the law in such a case has determined an additional 
 punishment of ten blows and a half year's banishment. See Zeu-he, 
 Canton: ^l^ition. 
 
 May it not be in a great measure owing to the criminal lenity of the 
 Chinese law, in this particular, that infcmticide still continues to be prac- 
 tised in that country? 
 
THE SACRED EDICT. 97 
 
 tomary forms of law, and without respite to the usual 
 seasons of execution- Farther, those who clandestinely 
 counterfeit the current coin ; those who commit fornica- 
 tion ; those bare-stick attorneys, who violently or slily 
 take away things in broad day ; those who steal a booty 
 to the amount of one hundred and twenty taels ; those 
 who, being out at night contrary to established regula- 
 tio]|s, resist and wound the police ofl&cers who seek t|p 
 take them ; and those who usurp the wives and . daugh- 
 ters of others ; the crimes of such are all to be punished 
 with death. 
 
 Again, those who hide runaway culprits ; seize on the 
 property of others; gamble, and stir up persons to law- 
 suits ; harbour thieves ; and become the mediums through 
 which bribes pass [to the ofl&cers of government] ; — 
 banishment, temporary or perpetual, to near or distant 
 countries, is the punishment of their crimes. Again, 
 those who give in false statements concerning their 
 lands, in order to save the payment of the taxes ; those 
 who employ their influence to pervert justice; those 
 who clandestinely sell the lands and houses of others ; 
 those who mortgage or buy lands and houses, and do not 
 show the deeds in order to avoid the payment of the 
 duties ; those creditors who seize on the debtor's landed 
 property as payment of private debts ; those who by false 
 accusations magnify people's light offences into heavy 
 crimes, and those who take away by violence ; — the 
 crimes of these are punished ; the greater, by banish- 
 ment to a distance ; the lesser, by beating and banish- 
 ment to the neighbouring province. All the punishment 
 of these offences, every one knows, we cannot enumerate 
 at present. 
 
 But there is one class of exceedingly heavy crimes 
 
9S THE SACRED EDICT. 
 
 which you people, not knowing, daily commit: it is ne- 
 cessary that I speak of them to you. These are, to 
 marry tlie betrothed wife of a deceased brother ; falsely 
 to accuse people of crimes involving life ; to act the part 
 of those dancing conjurors who personate demons; to 
 belong to the Pah-km and Woo-e sects : to be leaders of 
 erroneous sects, which deceive the people ; falsely tp use 
 tbe name of an officer of goverment, in order to extort 
 money from people ; to give credit to the corrupt talk of 
 the Yin-Yang ; * to take and burn to ashes the corpses, and 
 change the tombs of parents and grandparents ; — these 
 are all capital crimes. In times of general pardon, they 
 are not pardoned. And there are many among you guil- 
 ty of such crimes ; you should by no means be ignorant 
 of this. 
 
 j^ To sum up the whole, that which is most abominablef 
 in the eye of the law is, to do evil intentionally. A 
 casual oiSenee is called an error, which when reformed is 
 no longer such ; but, with determination of heaxfc, to 
 transgress the law, this is ^denominated crime ; even the 
 $mallest of these cannot escape punishment. Hence 
 those who axe guilty of accidental homicide, their punish? 
 B*ent may be respited in hopes of pardon. 
 
 But those who violate the laws of consanguinity ; live 
 wicked lives ; kidnappers, and those who disturb, and rob 
 graves ; harbourers of thieves ; robbers, bare-stick law- 
 yers, and those who commit a rape ; in a time of great 
 general pardon, the^e are not forgiven. Farther, to be 
 guilty of theft three times, whether the booty be much 
 
 * Oertaip. superstitious observers of the atmosphere, who pretend to 
 skill'in pointing out such places for the building of houses, for the sep- 
 ulchres of the dead, &c., as shall secure prosperity to the living and re- 
 pose to the dead. 
 
THE SACRED EDIOT, 99 
 
 01* little, is punished with strangling, while the robber 
 on the contrary, by giving himself up, may prevent his 
 punishment. From this it may be inferred [tha^t the 
 law] decidedly requires men to reform, and leaves room 
 for self-renovation. This then is the sum of the law. 
 
 The view of law is very deep. It was originally formed 
 according to the general sense of mankind. If all persons 
 understood the just view of the law, they would, not 
 transgress it ; the prisons would have no culprits in them ; 
 and accusations would be few. It is well said, that it is 
 much better to rouse the people before they have broken 
 the law, than to wait till they have done it, and then 
 correct them. But you know that to transgress the law 
 is wrong, and still you ceased not to transgress it: what 
 is the reason of this 1 Solely because you do not exa- 
 mine the law, and hence transgress without being sensir 
 -ble of it ; and even at last, when about to be put to death, 
 scarcely understand the cause. 
 
 Of old, in the time of the dynasty Chow, tlie chief men 
 of the cities and villages, in like manner as the elders in 
 our present cities, on the first day of every moon collect- 
 ed the people together to one place, and explained the 
 laws to them. They also wrote out the law and hung it 
 up at the gates of every city, that all the people might 
 take notice of it. Having understood it clearly, they 
 could then discern between the right and thp wrong ; 
 and would not transgress the law any mpre. The Ta- 
 tdng dynasty jofter its (accession, called on its chief minis- 
 ters to frame a code of criming,!, aijd also of municipal 
 laws. This was done in the most perspicuous manner, 
 because they required you, soldiers and people, to undep? 
 stand the right, to act accordingly, and thus to prevent 
 the transgression of tbe law. How profound £¥14 excellent 
 
100 THE SACRED EDICT. 
 
 was the design! 
 
 Our sacred ancestor, the benevolent Emperor, in addi- 
 tion to the flood of priHcely favour which he caused to 
 flow towards the people, also took the penal law under 
 his more especial consideration. From the time that his 
 present Imperial Majesty sat down on the throne until 
 now, he has realized the benevolent regard which bis 
 sacred father had to animated nature ; has extended 
 favour and compassion ; frequently dispensed gracious 
 pardons, and ordered the tribunal of punishments to 
 judge with the utmost care, that they might not punish 
 the innocent. His sole view in all this was, to induce 
 the peo'ple'of the empire to live in harmony and cease to 
 litigatfe. Reflecting that you people, who grow up in 
 the country, are apt to become excessively simple and 
 rustic, arid that you soldiers, who live in camp, are also 
 apt to presume on your strength, and that both frequent- 
 ly transgress the sovereign law unintentionally ; he has, 
 therefore, again and a third time, admonished you. 
 
 Enjoying the blessing of peace, you ought, according 
 to your several stations, to observe the rules of propri'- 
 ety ; and in future, on meeting with men who know the 
 law request them to explain it. When you have examin- 
 ed it, you will surely fear to transgress. For example, 
 knowing the crime of disobedience to parents and want 
 of brotherly kindness, you will not do that which would 
 root out the relations of life ; knowing the crime of 
 wrangling and violence, you will not dare to indulge the 
 spirit of outrageous anger; knowing the crime of robbery 
 and debauchery, you will impose restraints on depraved 
 dispositions ; knowing the crime of false accusation, and 
 of carrying a prosecution to a higher court, without hav- 
 ing first laid it before the lower, you will reform that 
 
THE SACREU EDICT. 101 
 
 rage for litigation. 
 
 To sum up, the whole, the thousaad cords and ten 
 thousand threads of the law are all approved by human 
 sense and nieasuxed by reason. 
 
 All persons possess celestial reason and human feeling. 
 If the minds of men were, on all occasious, kept within 
 the bounds of common sense and reason, their bodies 
 would most assuredly never fall under punishment. Al-- 
 though the dispositions of you, soldiers and people, be 
 naturally stupid and obstinate, and though you under- 
 stand not reason and rectitude,, still would it not be mar- 
 vellous to. think that you should have no compassionate 
 regard to your own pexsons and families 1 Only consi- 
 der that, for a single transgression of the law of your 
 sovereign, you must suffer tens and hundreds of woes ! 
 Rather than wait till the time of punishment comes, 
 when, though you loudly call out [to the magistrate] 
 demigod! ancestor! have pity! have pity ! he will 
 by no means spare you ; would it not be better first to 
 purify the heart, and not covet unjust gain, or wrangle 
 about mere trifles 1 Although I may for once inadver- 
 tently err, yet 1 must repent and reform ; if thus, all 
 wiU be well. Again consider that, if you transgress the 
 law you will have to break in upon your property, in 
 order to engage some person to use his influence with 
 your superiors, to let you pass with impunity. Now it 
 is needless to say that an uncorrupted magistrate will 
 not accord ; but even if the magistrate should be influ- 
 enced by your money, and save you from punishmentj 
 you wiE at some future time be tormented by people 
 threatening again to accuse you, and bring old scores on 
 the board. Bather that again transgress, and add crime 
 to crime, which cannot in the, end escape punishment, 
 
102 THE SACRED EDICT. 
 
 would it not be mucli better to reform your evils, do 
 good, prevent punishment, and enjoy perpetual protec- 
 tion to your persons and families ? 
 
 Listen, therefore, to what I say. Before engaging in 
 any affair, minutely and attentively consider — "In doing 
 this shall I transgress the law 1 " If it be transgressing 
 the law ) though great gain were connected with it, by 
 no means do it. In every affair under heaven in which 
 there is great gain, there is also great risk. If you do 
 hot act with caution, perhaps you may one day trans- 
 gress the law^^then you cast the most shameful disgrace 
 on your parents ; deeply involve your wives and child- 
 ren ; and your neighbours, relatives, and friends, will all 
 consider you unworthy of being called a man. How will 
 you then be aible to hold up your face any longer in the 
 world? ' ; 
 
 But you should reason thus — -"Even if my crime should 
 not come to light, still my person being degraded, ray 
 charaeter injured, and my reputation blasted, every body 
 will dread mie, contemn me, go to a distance from me ; 
 and although I should then feel remorse for it, still that 
 will not avail me. 
 
 Probably there are none in the world who do evil at 
 first without reluctanbe ; but when they have repeated 
 it oiice or twice, the mind becomes daring ; hands and 
 feet become habituated ; and the conscience is by degrees 
 annihilated. 
 
 There are some who say, " Conscience may be good 
 enough, but it does not supply us with food and drink."^- 
 There are cithers who say, "Let us mind the present mo- 
 ment." It is also said, " Every one sells spirits priv- 
 ately ; he that can get off without being detected acts 
 cleverly." Such persoils^as these are fit materials for 
 
THE SACRED EDICT. 103 
 
 the guillotine and the strangling cord, transportation 
 and the bamboo. 
 
 The proverb says well, "Dq not that which is a 
 transgression of the law." It is also said, " To starve to 
 death of hunger is a small afl&,ir ; to lose our character 
 is a great matter." His Imperial Majesty's address to 
 you may be summed up in these common sayings, name- 
 ly, that there is no better doctrine for the, managejnent 
 of a family than this; to consider doing good as the 
 highest pleasure ; and that there are no bettei; means 
 for the protection of your person than this ; to let the 
 performance of your proper duty ever hold the first 
 place. Say not, "It, is no great c;rime, why not do it 
 for once 7" Know you not that for every one offence 
 the law has a fixed. punishment. • Sdy not,: "It will pro- 
 bably be pardoned; what is there tofear?" Ilememberj 
 that if you have a ^ingle transgression, yoiider is. one 
 statute to resist you . You should every hour and mo^ 
 ment, take the law of your sovereign, and place it, as a 
 restraint, on yourselves; and on all occasions caution 
 others by it- ^'earing the laAy^,. you will nbt, transgress 
 it; dreading pitBiishment, you will prevent it. Corrup- 
 tions [-^ill all vanish; contention will all be reformed; 
 the isottishly ignorant, become intelligent ; and the in- 
 corrigibly obstinate, b^c,ome conscientiously good. Thfe 
 people will rejoice in the country^ and the soldiers in the 
 camp ;, and flpsr some hundreds of years the penal law 
 may not be required. Will, not his imperial Majesty 
 thenbe joyful7 : ' ; ..« 
 
MAXIM NINTH. 
 
 ILLUSTKATE THE PRINCTPLES OF A POLITE 
 AND YIELDING CARRIAGE IN ORDER TO IMPROVE 
 MANNERS. 
 
 AMPLIFICATION. 
 
 Among the leiamed in the dynasty Hm,^ it was said, 
 " All men possess, by nature, the five radical virtues; 
 but there exist the differences of hardiness and deli- 
 cateness; of slowness and promptitude; of accent and 
 Voice. These are created by a certain influence arising 
 from the air, the earth, and the water ; and are therefor© 
 called >^»ni?. In loving and detesting, choosing and re- 
 jecting, moving and resting, people follow what is com- 
 monly approved in the places where they live, without 
 observing any universal and permanent rule; this is 
 therefore called Vulgar. Among them are the sincere and 
 insincere, the liberal and illiberal ; which it would be 
 difiicultj by fbrccj to render uniform. Their profuseness 
 and economy, their simplicity and ornament, cannot be 
 brought to one rule ; therefore the holy ones fbrmed the 
 law of propriety, by which to reduce the whole to uni- 
 formity." 
 
 Kung-tsze said — " To secure repose to superiors in the 
 government of a people, there is. nothing better than 
 
T»B SAeKED EDICT, 105 
 
 propriety." For propriety is th« immoveable statute of 
 the heavens and the earth, the preface and conclusion of 
 the myriads of things. Its nature is supremely great — 
 its utility most extensive. Were reason, virtue, benevo- 
 lence, and justice, void of propjciety, they could not be 
 carried to perfection. Were honour and meamness, no- 
 bility and ignobility, without propriety, their distinc- 
 tions would be undetermined. 
 
 Were thfe rites of manhood, marriage, mourning, and 
 sacrifice, without propriety, they could not be performed. 
 Were the imperial sacrifices and feasts without pro- 
 priety, they could not be accomplished. Hence it is 
 evident, that propriety is the origin of manners. But 
 the practice of politeness depends on natural ease ; and 
 the reality of politeness is preserved by yielding, Tsse 
 said, "Were politeness and yielding exercised, what 
 difficulty would there be in governing a nation 1 " He 
 also said, " Go before them in a respectful and yielding 
 behaviour ; then the people will not wrangle," But if 
 you satisfy yourselves with mere external embellish- 
 ments without internal reality, this is to substitute 
 hypocrisy and deception in the room of true politeness. 
 It is probable that you, soldiers and people, may not be 
 able to go through the whole routine of polite ceremony ; 
 but the reality of politeness you all naturally possess. 
 For example, you know that in serving parents, you 
 should cherish and be dutiful to them ; that, in serving 
 superiors, you should respectfully obey them ; that be- 
 tween husband and wife there should be leading and 
 following ; among brothers and sisters, afiectionate re- 
 gard ; among friends, sincerity and justice ; and among 
 kindred, mutual kindness. The principles of propriety 
 and yielding, in these respects; are planted within your 
 
106 THE SACRED EDICT. 
 
 hearts. by nature. You need not wait till you acquire 
 them from without. Were you to behave with mildness 
 to all, and to conduct yourselves with humility ; were 
 parents and children, brothers and sisters, to advance in 
 the family to reciprocal affection and respect : were the 
 superior and inferior, the aged and the young, to revert 
 in the neighbourhood to harmonious concord ; did you 
 not transgress the restrictions imposed on opprdssifoli', or 
 gratify corrupt appetites; did you not indulge a single 
 covetous thought which might lead you to repacity, or 
 give place to a moment's wrath which might give occa- 
 sion to strife ; did you not, because of the distinctions of 
 poverty and riches, suffer contemptuous thoughts' to ex- 
 terminate friendly regard; or not, on seeing the differ- 
 ences of physical strength aaad weakness, suffer/the spirit 
 of violent usurpation to rise ; £ind would you 'put.i re- 
 straints on degrading practices;, unitedly returning to tliat 
 which is liberal and good ; then; acting according to the 
 propriety of reason, there would be no opposition ; at- 
 tending to yielding, there would be no inclination to strife; 
 having mildness, there would be favour and affection ; 
 and having order, there would he justice. The learned, 
 in the village schools and district academies, would mu- 
 tually encourage each other in virtue. The farmer and 
 mechanic, the merchant and shopman, would no more act 
 dishonestly. Even the soldier', with his coat of mail* and 
 cap of st0el, would carry about ^ith him the doctrines 
 of the Lee, Yoh, She and Shoo, so that his violent and 
 intraotgibil^ disposition would be melted down to meek- 
 ness. Would not thenthe olive branch of peace flouriyhj 
 and; prosperity rise to perfection? The Shoo saysj. " The 
 humble gain, but the self sufficient lose."' 
 
 An old proverb says, " He who yields, through all the 
 
THE SACRED EDICT. 107 
 
 road of life, will not lose an hundred steps." " He that 
 through life yields the landmark, will not lose a, field." 
 Hence you see how propriety and yielding are profitable 
 and without loss. 
 
 "We desire you, soldiers and people, to hear our sacred 
 father's admonitions, and apply them to yourselves for 
 practical purposes. Would you treat others with mild- 
 ness, those who are not mild would renovate themselves ; 
 would you be just in your intercourse with men, the un- 
 just would become honest ; were but one person to take 
 the lead, the multitude would follow. Were but one 
 family to practice these virtues, the village would imi- 
 tate; from the more near, they would extend to the 
 more distant places. Though difficult at first, they will 
 become easy afterwards. Gradually polished by bene- 
 volence and justice, manners will become liberal, wd 
 the intention of our repeated and earnest exhortations 
 will not be frustrated ! 
 
 \_This contains five hundred and ninety-nine characters.^ 
 
 PAKAPHEASB. 
 
 The meaning of His Im,perial Majesty is thus. In the 
 empire there are, what are called. Common manners. 
 What then are Common manners ? 
 
 The sect of the learned, in the dynasty Han, said. 
 The hearts pf all men in the world possess [the cardinal 
 virtueii] benevolence, justice, propriety, wisdom, and sin- 
 cerity. But persons dwelling in the North are hardy ; 
 those in the South delicate. Where the disposition is 
 lively [as in the North] business is executed with prompt- 
 itude ; \vhere it is slow [as in the ^outh] things are per- 
 formed more leisurely. Persons .belonging to t|ie one 
 
108 THE SACRED EDICT. 
 
 place do not understand the dialect of those in. the other. 
 AUthis proeefids from the varieties of climate;* for all 
 
 * The Chinese suppose that the nature of the country, whether wet 
 or dry, high or low, cold or hot, has a certain influence on the constitu- 
 tion, dispositions, and pronunciation of the people. That there is a great 
 difference between persons in the south and north of China, in these re- 
 spects, no person, who has seen or heard them can doubt ; to what causes 
 this is attributable it may be difficult to explain. 
 
 For the truth of the following anecdote I cannot be accountable ; it 
 was told me when translating this section, with a view to illustrate the 
 subject. 
 
 Formerly in China, there was a Mandarin who had two servants, the 
 one from the north of China, the other from the south. One day the 
 Mandarin ordered the slow south countryman to carry out his little son 
 to take the air. The servant let the child fall into a fishpond ; and 
 went to inform his master, whom he found writing an official document. 
 Fearing to disturb him, he stood by quietly for the space of two hours, 
 till the writing was completed. "What do you want?" said the Man- 
 darin. " Sir, said the servant, the boy has fallen into the pond, and I 
 came to beg you to send some person to take him out.'' " What ! you 
 scoundrel, said the Mandarin, have you stood here so long without tell- 
 ing?" "I durst not presume to disturb you, sir," said the servant. The 
 Mandarin ran to the pond ; but found the child had been dead for some 
 time. He was then so vexed that he would have no more south country 
 servants, because, they were slow and void of energy. On a certain day an 
 unexpected affair required his immediate attention, and he was obliged 
 to run a foot. When coming to the side of a small river, where there 
 was no bridge or boat, he said, " I have hurried away without my horse ; 
 what shall be done ?" His north country servant being with him, said 
 " No fear, sir,. I will manage it." So saying, he pulled off his shoes and 
 stockings, and said, " If you will get on my back, sir, I will carry you 
 through in a moment." When they were about half through, the Man- 
 darin said, " My good fellow, this is just what I like, the promptitude of 
 of you north country lads is very vsiluable. As a reward for this I will 
 give you one of my maid servants in marriage." The servant was so 
 overpowered with instantaneous joy, that h6 had no patience to wait till 
 they got to the other side, but set down his master in the stream and fell 
 on his knees to thank him for his favour, 
 
THE SACRED EDICT. 109 
 
 men feel a certain influence from the air, which is callpd 
 
 Farther, that which the people of this place are pleased 
 with, persons of the other delight not in; and that which 
 those of this place refuse, they of the other are taken 
 with. In the one they move, in the other they remain 
 at rest ; thus there is no one determined inode. Every 
 one acts according to the custoni of his country, this is 
 called vulgar. Every place has its own customs ; some 
 liberal, and others illiberal ; some excessively prodigal 
 and assuming an air of pomp ; others extremely frugal 
 and simple. Because the customs of every pla,ce were 
 different, therefore the sages of antiquity formed the 
 law of propriety, in order to reduce the whole to uni- 
 formity, 
 
 Formerly the holy man [Confucius] said that to se- 
 cure the repose of superiors in ruling the people, there 
 is nothing better than propriety. This sentence teaches 
 us the supreme impdrtance of propriety. Were the 
 heavens and earth, to depart from propriety, they could 
 no longer be the heavens and earth. Were the myriad 
 of creatures to depart from propriety, . they could no 
 longer be tlie myriads of creatures. The essence of 
 propriety is exceedingly great, and its uses manifold. 
 Were reason and virtue, benevolence and justice, to de>- 
 part from propriety, they could no longer be considered 
 reason and virtue, benevolence and justice. Were the 
 honourable and the mean, the noble and ignoble, to de- 
 part from propriety, there could no longer lae such dis- 
 tinctions as honourable and mean, noble and ignoble. 
 Were manhood, marriage, mourning for the dead, and 
 sacrificing to the spirits of deceased progenitors, to depart 
 from propriety, they would cease to be [the cerettibnies 
 
110 THE SACRED EDICT. 
 
 of] manhood, marriage, mourning for the dead, and sac- 
 rificing to the spirits of deceased ancestors ;* yea even 
 if His Imperial Majesty, in offering sacrifices to the 
 heavens, or in the temple of his ancestors; in the feasts 
 of his nobles, or at his own private table, were to depart 
 from propriety, these things could not be performed. 
 Therefore, this propriety is the root of manners. 
 
 But when you practice propriety, [«. e. attend to polite 
 ceremony] there should be no awkward stiffness ; but all 
 should be natural and easy. As to the reality of polite- 
 ness, it consists solely in one word. Yielding. 
 
 Thei sacred person [Confucius] said. If, in ruling ^e 
 empire, persons were to employ propriety of behaviour 
 and a yielding spirit, what difficulty would there be 
 in it 7 
 
 Now observe, if in regulating the vast concerns of an 
 empire, there be no more than" these two words, Pro^ 
 priety and Yielding, required, with how much more ease 
 may an individual, or a family, be regulated by them ? 
 
 The same sacred person also said, " He who would 
 
 • It would be very difficult to explain the abstruse idea of the Chinese 
 relative to the system of the world and the laws of nature ; and not leas 
 so, clearly to define their philosophical opinions respecting the nature, 
 origin, and gradations of virtue. Perhaps it may help the reader to un- 
 derstand the above passage, if he consider the word Propriety as signi- 
 fying a certain natural fitness of things ; by which an inversion of the 
 laws of nature is prevented, so that the small cannot take the place of 
 the great, the weak that of the strong, or the simple that of the wise ; 
 and by which persons, things, virtues, an^d customs are all kept in their 
 proper place and order ; and honoured according to their varied imper- 
 lance. 
 
 Manhood, i. e. at the age of twenty the parents of the young man col- 
 lect a few friends, make a feast, , declare him a man, give him a cap 
 denoting that his boyish years are over, and also confer upon him a new 
 name. 
 
THE SACRED EDICT. Ill 
 
 have his people to cease from strife, must himself first 
 set before them the example of propriety and yielding, 
 that by beholding it they may be induced to wrangle no 
 more." From hence it may be seen that this word^ yield- 
 ing, is also the root of propriety in conduct. 
 
 But if you suppose that attending merely to the exter- 
 nals, bowing and scraping, will constitute good-breedings 
 while in the heart and intention there is not a single 
 atom of sincerity ; [know that] such kind of fbrmalitieg, 
 when performed, are all a n^ere imitation of the excel- 
 lence of ancient times — a complete round of dissimula- 
 tion. 
 
 Were I now to speak of the minutiae of a polite car- 
 riage, they are so numerous that you, soldiers and people, 
 could not learn them; but the true heart [or esseiice] of 
 politeness is what you all possess. As for example, you 
 know that there should be filial piety to parents ; honour 
 and respect to superiors ; harmony between husband and 
 wife ; affection among brothers ; the spirit, of sincerity 
 among friends; and mutual care among those of the^ 
 same clan. This proves that internally you already 
 possess [the disposition of] propriety and .yielding. Why 
 then make a bustle about the externals 1- If you could 
 really treat others with much mildness, and conduct 
 yourselves very humbly ; if in the family, parents and 
 children, brother and sister affectionately loved each 
 other ; if in the villages and hamlets, the elder and 
 younger, greater and smaller, preserved the breath of 
 concord ; those habits of striving, about the long, and con- 
 ferring about the short, and noisy contention would be 
 reformed. If that propensity to the indulgence of cor- 
 rupt appetites, and a rash unguarded conduct be restrain- 
 ed ; if you dared not to cherish a single covetous desirej 
 
112 THE SACRED EDICT. 
 
 which might induce you to usurp and plunder ; if violent 
 passion, inducing to wrangle and retaliate, were not for 
 a single moment indulged; if because I am rich and you 
 poor, I do not on that account look on you with an eye 
 of contempt ; if because you are stroug and !• weak, you 
 do not therefore form plans to injure me ; if all as a bddy 
 become liberal, not suffering a shadow of that which is 
 worthless to remain ; — were things thus, there would be 
 propriety and yielding, and a complete round of favour 
 and friendship « 
 
 But though every one knows to talk of politeness and 
 yielding, few practice them. What is the reason of this 1 
 Because at present they only know to talk the law of 
 propriety, and go and .reprove others — but know not to 
 bring it home to themselves. 
 
 For example, here are two persons contending — the 
 one says, " You are. without politeness; " and the other 
 says, " You are without politeness ;" the one says, " Why 
 do you not yield the preference to me 7 " the other says, 
 " You have not yet yielded it to me, how then should I 
 yield it to you ? " At length their animosities become 
 so complex and intertwined that it is impossible to dis- 
 entangle them ; now what gain is there in that 1 If you 
 would reflect and say, " Although he is without polite- 
 ness, and has not yielded the preference to me, I have 
 not yet yielded it to him," thus both parties, confessing 
 their error, would not multitudes of contentions be pre- 
 vented 1 
 
 But people love to wrangle, and positively will not 
 yield to others. The scholar, who imperfectly imder- 
 stands to compose a few verses of various kinds of poet- 
 ry, regards himself as the literary prodigy of the day, 
 and disdains to cast an eye on others. But if he knew 
 
THE SACRED EDIfT.. US 
 
 that doctrines [i. e. the subjects of literary research] are 
 inexhaustible ; ajnd that the empire possesses great num- 
 bers of very learned men, he would say, " My reading 
 bears not so much proportion to that of other men's, as 
 a single corner [does to the square] ; my compositions 
 cannot equal theirs so much as in a single point on the 
 balance."" Most certainly he would be modest, and give 
 the preference to others. He that really acts with 
 modesty and prefers others, is a virtuous and worthy 
 scholar. 
 
 The husbandmen are also accustomed to quarrel about 
 their field. I say that you have removed the landmark 
 a little ; You say that I have ploughed away a furrow 
 too much. , Perhaps some beast, an ox, or a sheep, has 
 trodden down the grain, and this gives occasion to a 
 quarrel ; or perhaps one dams up the water till it over- 
 flows his own fields, not suffering it to pass by and irri- 
 gate those of his neighbour; and this leads to a contest. 
 Those mechanics are also exceedingly set on violent con- 
 tention to get the upperhand of each other. You wish to 
 crush me, and I wish to crush you. ,1 try to draw away 
 the regard of your employer from you ; and you try to 
 draw away the regard of mine from me. Each covets 
 the prosperity of his own business only, careless whe- 
 ther other people live or die. 
 
 With respect to merchants and those who open retail 
 shops, they contend still more vehemently. When you 
 see me gaining money, yoii become envious; when I see 
 you obtaining profit, my eye becomes evil. 
 
 This kind of trade is profitable ; you want to engage in 
 it, and I want to engage in it. When the profits of 
 trade in a place are great, they conceal it from all others 
 and secretly run away to it by, themselves. 
 
114 thI sacred edict. 
 
 Knowing that this kind of goods will lose prime cost, 
 they impose on people to take them off theil* hand ; and 
 afterwards go and insist rigorously on getting the pay- 
 meht. There are others who, beginning trade with an 
 empty hand [i. e. without a capital], borrow money at 
 high percentage, but are a long time in discharging their 
 bills. This is what is called, You covet the high, and I 
 covet the long.* Others contend about the differences 
 in weighing, and deficiencies in the quality, of money; 
 every class wrangles. It would be endless to speak of 
 all. The sum of the whole is, they will not yield to each 
 otlier; if they did, they would become a respectable and 
 worthy people. 
 
 As to you, soldiers, living daily in camp, a harsh rude- 
 ness naturally forms a prominent feature of your charac- 
 ter. On all occasions you take your swords aiid your 
 spearri, and set a beating and wrangling. Every body 
 says that the military, from their very origin, do not 
 understand propriety, of conduct. You must, therefore, 
 in future, resolutely endeavour to understand the doct- 
 rine of yielding and propriety. In your neighbourhood, 
 exert yourselves in mildly preferring others, and in meltT 
 ing down the violence of your own disposition. Let all 
 of 3'ou, scholars, husbandmen, mechanics, merchants, 
 and soldiers, uniformly learn and practice this doctrine. 
 Let one and all places possess this excellence, and har- 
 monious concord will abpund under the whole beaven. 
 Will not the prosperity of the living world be then per- 
 fected? 
 
 One of the books of old time says, " ITie humble gain,, 
 but the self-sufl&cient lose." These are two most excellent 
 
 * That is, high interest and a long day. 
 
THE SACRED EDICT. 115 
 
 sentences. Well, how do the humble gain 7 Humility 
 consists in a mild preference of others. Men of the pre- 
 sent day cannot at all perceive their own faults ; hence 
 they perpetually wrangle, not considering that conten- 
 tion is the high road to the destruction of their families 
 / and the ruin of their persons ; and that a yielding spirit 
 is the radical means of preserving their families com- 
 •plete, and of protecting their persons. In every affair, 
 whether small or great, retire a step'; and you will assur- 
 edly have the advantage. For example, a man scolds me, 
 and I suffer it; If he be a good man he will be grieved 
 for it. If he be a bad man, on seeing that he cannot, 
 by his scolding, have the satisfaction of seeing me 
 ruffled, then there will be an end of it. Will not this pre- 
 vent a multitude of unpleasant discussions'? Do you 
 think that by his scolding me, he will rise to greater 
 dignity ; or that I, by bearing with him, shall fall into 
 dishonour 7 
 
 If I treat him him thus mildly, people will all say 
 that I am good, and will desire to unite with me ; per- 
 haps confide to me the secrets of their hearts, or their 
 money. He, being thus violent ; every one will hate and 
 avoid him. If he meet with difficulties', who will regard 
 him 7 Is not the advantage then on my side ? 
 
 Among the ancients there was a man named Low-Sse- 
 teh, who once asked his brother, saying, " Suppose that 
 some man should spit in your face, how would you treat 
 him']" His brother said, "I would just wipe it clean 
 off." Low-See-teffi said, " If you wipe it off, the man will 
 despise you the more ; Gnly receive it with a smile, and 
 wait till it dry of its own accord." Now reflect that 
 Lm-Sse-Uh who possessed this degree of mildness, 
 afterwards arose to the dignity of prime minster. 
 
116 THE SACRED EDICT. 
 
 Does not this example prove that the humble gain 1 
 
 Well, How do the self-sufficient lose 1 Self-sufficiency 
 consists in a conceit of one's own importance. 
 
 It is not the possessors of riches and authority only, 
 who, depending on their money and influence, contemn 
 and revile others, and thus bring misery on themselves ; 
 but also young men, who, seeing aged and sedate persons, 
 call them "old stocks; " seeing their inferiors, and those* 
 who are poor and feeble, address them not in a respectful 
 manner ; and, on seeing persons in authority, or country 
 gentlemen, :put on lofty airs, saying, "We will not 
 cringe to them or flatter them, but do just as they do." 
 
 This species of pride, if indulged, will lead a man to 
 pass the bounds of propriety ; to violate the duty of his 
 own situation ; and to allow himself in daring acts ; this 
 is to invite misery and to call for calamity., This shows 
 how " The self-sufficient lose." 
 
 The doctrine taught by these two sentences, may be 
 compared to an earthen vessel. When the vessel is 
 empty it will receive till it be full; if it was full before;, 
 and you again try to put more into it, the articles will 
 not go down; strive hard to press them in, and you may 
 overturn the vessel, or break it in pieces. From hence 
 it may be seen how the humble gain, and the self-suffi- 
 cient lose. They may also be compared to a man who 
 is a little indisposed ; knowing that his constitution is 
 weak he will in every thing manifest great care ; he will 
 not dare to eat much food , he will not dare to covet 
 much wine and libidinous pleasure ; thus he may attain 
 to great age. The man who has not the least illness, 
 depending on his strength and youth, goes to sleep im- 
 mediately after eating; puts off his clothes in a place 
 where there is a draft of air ; observes not the least 
 
THE SACRED EDICT. H7 
 
 moderation in regard to drinking or pleasure ; and one 
 morning he becomes siqk, and his disease incurable. Do 
 not these examples show the true way in which the 
 humble gain and the self-sufficient lose ? 
 
 Formerly there was a Mr. Wang-yen-fang, who possessed 
 this yielding spirit in the highest degree. Once,, 
 when a cattle-stealer was seized, the thief said, " I desire 
 
 ■ rather to suffer punishment, than that Wang-yen-fang 
 should be informed." '^\i&sx Wang.-yen-fang heard of 
 this, he sent a man to give a garment to the thief, and 
 counsel him to do good. From this circumstance the 
 thief became so reformed, that afterwards, on seeing a 
 man drop his sword on the highway, he stood watching 
 it till the right owner came and took it up. There was 
 also among the ancients a Mr. Kwan-yew-gan, who also 
 possessed this yielding spirit in a high degree. When 
 an ox belonging to another man came, and ate the green 
 shoots of his field, he was not angry ; but took the ox, 
 tied him to a tree, and gave him grass to eat. He be- 
 ing thus mild and humble, all the people of his village 
 were renovated. In a time of rebellion, the banditti 
 came not near to trouble him ; and those who fled from 
 the impending danger, came to him for protection. 
 When you consider that if one man can yield, a whole 
 country may be reformed, and even banditti renovated, 
 does it not prove the very great value of yielding and 
 propriety 7 
 
 Farther, you contend, and yet are not the richer for 
 it; and were you to yield, neither would you be the 
 poorer for it. The ancients said well, " He that yields 
 through all the road of life, will not lose a hundred 
 steps ; he that through life yields the landmark, will not 
 
 lose a single field." Hence it may be seen that yielding 
 
118 THE SACRED EDICT. 
 
 and propriety are only beneficial, and not attended with 
 injury. Why then not yield 1 His Imperial Majesty ex- 
 pects that you will all listen to the instructions of our 
 sacred ancestor, and examine yourselves by them. 
 
 Did you but treat others with mildness, those trho are 
 rude would imitate you and learn mildnes^. Did you 
 manage business with justice, those who are dishonest 
 would follow at your heels and learn justice. Did one 
 person take the lead, all the rest would unite and follow. 
 Did one family imitate him, every village and hamlet 
 would do the same. From places that are ndar,' to those 
 that are distant, there would be none bad. 
 
 At first it might be difiieult ; but daily practice would 
 render it easy. Men would become honest — and man- 
 ners liberal. This would prevent the abuse of the re- 
 pieated instructions which proceed from the full and gra- 
 cious mind of his Imperial Majesty. 
 
MAXIM TENTH. 
 
 ATTEND, TO THE ESSENTIAL EMPLOYMENTS, IN OR- 
 DER TO GIVE UNVARYING DETERMINATION TO THE 
 WILL OF THE PEOPLE. 
 
 AMPLIFICATION. 
 
 We think that when the high heavens produced men, 
 they appointed to every one an employment, as 'the 
 means of personal support. Therefore, though men na- 
 turally differ as to i knowledge and ignorance, strength 
 and weakness, yet none should be without an employ- 
 ment. Having employments, all men have a proper 
 duty to which they should attend, both that they may 
 profitable to themselves, and useful to the world. Hav- 
 ing practised the^e from youth, they will abide in them 
 when they come to age ; and will not change on seeing 
 different pursuits. This is what Mung-tsse called " The 
 enduring subsistence," and, what our sacred father, the 
 benevolent [Emperor, called "Essential employments." 
 The essential employments, should have the fest place. 
 The scholar, husbandman, mechanic, merchant, and sol- 
 dier, though their employments are not the same strict- 
 ly, yet, when duly attended to, ; they bpcome the same 
 in effect. 
 
120 THE SACRED EDICT. 
 
 Now, that in which the body is exercised, is employ- 
 ment. The bias of the mind towards any thing, is the 
 will. If in that which we do, there be undivided exer- 
 tion, this bias becomes fixed determination. The Shoo 
 says, "Wanting to raise a work high, all depends on the 
 will ; wishing to have it extended, the whole rests on 
 diligence." Hence labour, and the determination of the 
 will, are mutually necessary to each other, in order to 
 the perfect accomplishment of any great object. 
 
 But it is to be feared that, by long continuance, people 
 become wearied ; throw aside their old, and seek a now 
 employment. Perhaps, because they are moved to it by 
 vain talk, or because tlieir fate h^s not yet been prosper- 
 ous. When their mind hesitates, they fail half way ; do 
 what is not their duty ; and form vain desires beyond 
 the bounds of propiety. If void of persevering firmness, 
 though hurried about from morning till evening, the plan 
 for the support of life is wanting. If followed out for 
 some length of time without success, determination is 
 forthwith lost; arid the' pursuit accordingly fails. Every 
 business is famished by negligence, and rendered pros-* 
 perous by diligence. Let the will be firmly fixed in the' 
 commencement, and its determination rigorously adhered 
 to till the close. ;■ ' ■ 
 
 We rejoice to see you prosper, and cannot endure to 
 see you fall short. Let- the learned watch over their 
 persons; cultivate virtue; the whole' year study the 
 She and Moo ; attentively honour prdpriety and yield- 
 ing: — thus, while at home, they may be considered as 
 having the fundamentals of solid learning, and when pro-' 
 ihoted to oflBce, they will display useful talents. Husband- 
 man! plough in spring, reap in harvest, and lose- not the 
 seasons; be economical and keep within the bounds of 
 
THE SACRED EDICT. 121 
 
 frugality in using. Prepare early for wet and dry seasons. 
 At the proper terms, pay in the taxes; cause the earth 
 to yield all her increease.^ Leave no human strength un- 
 exercised. 
 
 Let mechanics examine the four seasons ; prepare the 
 six materials ; * daily and monthly invesigate the pro- 
 gress of their pursuits ; abide together in tLeir own de- 
 partments ; and thus complete their business. 
 
 Let the merchants go round from those places where 
 there are to those where there are not goods ;, and examine 
 the dear and the cheap. Having made exchanges, retire. 
 Let each receive those advantages which are his right. 
 Act with justice. Deceive not. 
 
 As to those who are in the camp, war is their profes- 
 sion. Let their archery and horsemanship be fully 
 learned ; and their motions in the ranks practised till 
 perfectly regular. When called to till a military field, let 
 them exert themselves to break up the waste ground ; 
 and when, keeping watch, carefully attend to their Teaow- 
 tow.'l Guarding the border,, let them remember that it 
 is an important post; and when doing duty along the 
 seacoast, learn the changes of wind and tide. Were all 
 men to act thus, probably they would not frustrate the 
 ends of their several employments. 
 
 Under heaven there is no business accomplished with 
 perfect ease ; and yet none which may not be accoin- 
 plished. Were each to mind his own duty, no one's 
 
 business would be unsuccessful. Were each to rest in 
 
 * 
 
 • " Four seasons," spring, summer, autumn, and winter. " Six ma- 
 terials," earth, metal, stone, wood, animals, and fibrous plants. 
 
 f " Teaou-tow," i. e. a copper vessel used by tihte Chinese military for 
 cooking in the day time, and for sounding the alarm at night when dan- 
 ger appears. * • 
 
122' THE SACRED EDICT. 
 
 his purpose, the will Would not start aside. Suffer not 
 yourselves to interfere with the Concerns of others. Do 
 not become lazy. Rather be laboriously diligent than 
 covet the joy of leisure. Rather rest satisfied with 
 homely simplicity than seek after superfluous ornament. 
 When it shall be thus with all, the scholar will live by 
 the good old' employment ; the fariraer be clothed by at- 
 tending to the ancient fields; the mechanic be supported 
 by the use of his tools ; the Bderchant obtain riches by 
 his commerce; a,nd the soldier have a dependence by 
 affording protection to the people. Each will complete 
 his own office, each mind his own business. Thus, what 
 ancestors have delivered from above will be continued 
 in a connected line to posterity below. Living at ease 
 under a resplendent heaven and clear siin, fullness and 
 .abundance will be enjoyed by all. By this you will ac- 
 complish the object of our sacred Father's gracious ex- 
 hortations ; and accord with our sublime intention in 
 kindly nourishing you. Happiness shall then be united- 
 ly enjoyed ! 
 
 [Contains six hundred words ?^ 
 
 PAEAPHKASE. 
 
 The' sense of his Imperial Majesty is thus. When 
 H*iven produced you, a fixed occupation was appointed 
 to each, as the radically important means of supporting 
 your persons and families. Therefore, though there be 
 not an uniformity among inen; some being intelligent 
 and others ignOrant ; some strong and others weak ; yet 
 there is not one -^ho has not his proper work. Seeing 
 then that there are employments for all, let all attend 
 to them, in order, first, that they may support them- 
 
THE SACRED EDICT. 123 
 
 selves; and, secondly, that they may be useful in the 
 world. When people have from their infancy, thorough- 
 ly learned and practised theii: employments, when 
 they grow up, they become habituated to them. Being 
 habituated to an employment, if for a moment they 
 wished to change it, they connot. This is what Mung- 
 tsse called, " The enduring subsistence ; " and what our 
 sacred ancestor, the benevolent Emperor, calls, " The 
 essential occupations." These essential occupations are 
 of prime importance. The learned, husbandmen, me- 
 chanics, merchants, and soldiers, though not of the 
 same class, yet, each attending to his own calling they 
 unite. Would you have the body to labour, the mind 
 must first decide. The business being determined upon, 
 the mind will not fluctuate. One of the books of the 
 aiicients says, that, "Wanting to do a thing well, the 
 whole rests on determination of spirit — wanting to en- 
 large it, the whole rests on diligent labour." This ex- 
 presses that an employment is of equal importance with 
 our very life and pulse. If tlien an employment be 
 equal to our very life and pulse, why are there in the 
 world, those wandering lovers of leisure? Among these 
 men there are several diseased classes ; as, first,, the 
 slothful, who, though they commit not any glaring evil, 
 yet delight to trifle, and love to enjoy themselves. 
 These, undoubtedly, are proper materials for the beg- 
 ging trade ; secondly, thieves who care only to eat well 
 and dress well. When persons in a family are accus- 
 tomed fo thieving, they . regard not life; neither will 
 they reform. To a certainty, either the heads of thesp 
 persons are materials for public exposure [after decapi- 
 tation] or their faces for the branding-iron : thirdly, the 
 pettifogging lawyers, who having learned to write a few 
 
124 THK SACRED EDICT. 
 
 sentences of an accusation, move people to litigations,^ 
 Should they, after having completely annihilated the 
 conscience, give in wrong statements and bear false 
 witness, they may indeed gain a little money; but this 
 is to regard only the present moment. When their 
 crimes are full, they tHemselves must suffer punishment, 
 and their posterity being accursed,* will become robbers 
 and strumpets: fourthly, banditti, who connect brother- 
 hoods, form bands, rush on to atrocious enterprises ; and, 
 meddling with affairs not their own, excite, others to 
 quarrel and then assist them therein. These most 
 certainly are materials for the jail and the Kea. These 
 bad characters it is unnecessary to enlarge farther upon. 
 Scholars, farmers, mechanics, and merchants, although 
 they all have their proper employment ; yet, after con- 
 tinuing long, become tired of them. Seeing others 
 gaining mOney and prospering, they instantly become 
 envious and ambitious ; change their own old employ- 
 ment, and follow after a new one. Perhaps they are led 
 ' astray by listening to, and believing others ; or, perhaps, 
 supposing that a bad fate has attended them, they first 
 hesitate, and then lay aside their business altogether, 
 when advanced half way. What they should not do, 
 that they do. What they should not think, that they 
 think ; by and by mental resolution completely fails, and 
 nothing can be effected. The mind is confused and the 
 business ruined. Is it not a pitiable case ? But they 
 consider not that the employments of man's life, not 
 excepting a single one, may all hit the mark. It is 
 solely because men become idle; then a prosperous 
 business is soon ruined. Were they diligent and humble, 
 
 * Literally, broken and ground, as on a grindstone. 
 
THE 8ACBED EDICT. 125 
 
 ocGupation would shortly become profitable. But there 
 must be imprisoraed firmness of decison ; exertion of the 
 whole mind and strength in acting ; and unceasing perse- 
 verance even to old age. This is the way to carry on, 
 with efiect, the essential occupations. His Imperial Ma- 
 jesty only wishes the ways of your families to be prospe- 
 rous, and without ill success. You should all rigorously 
 exert yourselves. The literati should learn with care, 
 and act with caution ; all the year, and all the day, 
 study books, and converse of propriety, and not anxiously 
 covet fame. If they be successful, apply ; and if they be 
 unsuccessful, apply. The ancients were used to say, 
 " The more I study, the more unlikely I seem to be 
 successful. What have I to do with fate? The more 
 unlikely I am to be successful, so much the more (diligent- 
 ly will I study. "What has fate to do with me? "* 
 
 Seu-tsues who thus vigorously apply themselves to 
 their proper work, will, in the family, be good Seu-tsaes; 
 and, when advanced to the office of Mandarins, will 
 prove instruments of great utility. 
 
 Ye husbandmen, do not vex yourselves about dry and 
 wet seasons. When you have to reap, sow ; and^ when 
 you have not to reap, sow. There is a good old saying, 
 " If planting the field be not successful, there will be but 
 one year's poverty." It was also said, " The farmer 
 should not, because of a bad harvest, la.y aside the 
 plough." To sum up the whole, in the spring, sow; in 
 harvest, reap; and do not lose the seasons. Be sparing 
 
 • The meaniag of this seems to be, that the decree of fate does not 
 violate the liberty of the human will — or impose a neceisity on man to 
 act either in one way or in another; but leaves him at liberty to act un- 
 der the influence of motivea which may either direct his way, or destroy 
 his felicity ; according to the sources from which they are drawn. 
 
126 THE SACRED EDICT. 
 
 of the grain ; do not lavishly "waste it. Prepare in good 
 time for years of scarcity, and pay in the taxes at the 
 proper terms; Plant all the field; leave not an inch 
 uncultivated ; let your whole strength be spent in this ; 
 leave none of it unexerted; This is the way to complete 
 your employment. 
 
 You, mechanics, should observe the seasons, and pro- 
 vide materials in good time ; morning and evening prac- 
 tise, and strive to excel; be not of those that have 
 three minds and two ideas, [«'. e. who go about in hesita- 
 tion]. The art which ancestors have handed down, let 
 their posterity adhere closely to. Having learned that 
 art from childhood, continue to labour at it to the end. 
 This explains the attention of mechanics to their em- 
 ployment. 
 
 You, merchants, should inquire diligently respecting 
 the state of commerce. Buy cheap and sell dear ; but 
 l3e jtist, and do not cheat people. When profits are nu- 
 merous, act ; and when profits are few, act. The proverb 
 speaks to the point : " Seeing men in haste, do not seek 
 to overtake them." It is also said, " Though detained 
 ten days at the head of a cataract ; in one you may tra- 
 verse the nine provinces, " * This shows the attention 
 of merchants to their employment. 
 
 With respect to you, soldiers, to attend in the camp is 
 your employment. To charge the musket, fly on the 
 war-horse, draw the bow, and perform military evolu- 
 tions, constitute your work ! let these all be thoroughly 
 
 * In the inland navigation of China, there are numerous cataracts to 
 be passed,' and when the rivers are inundated, the trading vessels are 
 sometimes long detained till the waters fall ; but afterwards sail with 
 amazing expedition.' This proverb is introduced to show the necessity 
 and benefit of patient perseverance in trade. 
 
THE SACRED EDICT. 127 
 
 learned. Practising in the ranks, let all your motions 
 be perfectly regular. When commanded to till new land 
 [for the support of the army in a long campaign] , exert 
 yourselves to break up the waste ground. Comihande4 
 to go on guard, exert yourselves to watch with vigilance. 
 Commanded to the borders of the empire, exert your- 
 selves to guard that important spot. Commanded to 
 keep watch at sea,* exert yourselves to understand 
 the favourable and unfavourable changes of wind and 
 tide. Thus you will complete your employment. 
 
 Besides these [five classes already addressed] there is 
 a class of poor people who have neither lands to till, 
 nor money to engage in commerce; and who do not 
 understand any of the mechanical arts. Yoy must una- 
 voidably liire yourselves as day labourers, in order to 
 obtain a living. Your backs must bear, and. your shoul- 
 ders carry. Only be honest and diligent, and you will 
 not lack either food or clothes. 
 
 The proverb says, " Each single spire of grass has the 
 dew of a spire of grass allotted for its nourishment,"' It 
 is also said, " The birds of the wilderness are without 
 provisions ; but heaven and earth are wide, "t 
 
 Would it nbt then be strange to suppose that you 
 should not rest in, and discharge the duties of your 
 station 1 >• 
 
 But it is not the men only ; women also have their 
 proper work. You must dress the flax, spin the cotton, 
 embroider with the needle, and weave sarcenet, gauze, 
 
 • Watch at sea, i. e. near the seaports to prevent pirating,- and con- 
 traband trade. 
 
 t The instruction intended to be conveyed by quo'ting both these pro- 
 verbs is, that there is room for the exertion of all classes of society, and 
 that their exertions, if well directed, will not be in vain. 
 
128 THE SACRED EDICT. 
 
 silk, and grasscloth. Why should you prefer the pearls, 
 gems, gold and silver which you see some possess 1 Go 
 and make shoes, stockings, and clothes ; and for these 
 you will get money and grain in exchange. Be attentive 
 to your employment ; and your thoughts will not hesitate. 
 
 Observe the people of the age, whether men or wo- 
 men, if they do not rest in their own sphere and mind 
 their own duty, but love to eat good things, to wear 
 fine clothes, to sit at ease and go about idling, they will 
 do a great many things contrary both to propriety and 
 to rule. 
 
 The ancients said well, " When idle, the thoughts 
 become lascivioug." If a person become habituated to 
 idleness, the thoughts of his heart will then walk in the 
 road of corruption. 
 
 The whole of these evils arises from indetermination 
 of the will. The first step is slothfulness ; the next, 
 covetous desire of other people's comforts ; and the man 
 having forgotten his own business, will without all 
 doubt proceed to wickedness, robbery, corruption, lasci- 
 viousness, and every species of crime, till he transgress 
 the- law of his sovereign, and commit unpardonable of- 
 fen<jes. How lamentable is this ! 
 
 Now consider ; in the world there is no employment 
 that can be accomplished with perfect ease ; and there 
 is none that may not be accomplished. But men must 
 attend to it with a patient and persevering mind ; then 
 every one may be able to settle in life, and acquire 
 a little property. 
 
 It was well said by the ancients, " Were you to con- 
 tinue patiently in labour, then a large mortice iron may 
 be rubbed down to be a small needle. Were your heart 
 deterrciined, you might cut a channel through a moun- 
 
THE SACRED EDICT. 129 
 
 tain, for the waters of the sea to communicate with the 
 fountains of the earth." Now, do you not think that to 
 rub down a mortice iron to the size of a needle, and to 
 cut a channel through a mountain for the sea to pass, 
 are very difficult things 1 Yet with continued labour and 
 a determined mind they may be effected. How much 
 more men's employments! Were there a determined 
 mind, and continuad labour, what might they not ac- 
 complish 1 The thing of first importance for man is, to 
 rest satisfied with the decree of fate. To be convinced 
 that the decree of fate is immutable, will greatly ease 
 and quiet the mind. Go under the influence of this con- 
 sideration, and attend to your employment. Go not 
 about in [hesitation] doing this, that, and the other 
 thing. Do not become lazy, and weary of labouring. Be 
 ever diligent. Do not on any acoount covet self-enjoy- 
 ment and idleness. Be honest and rest contented in 
 your own sphere. I, had rather that people should 
 despise me as a rustic villager, than that I should desire 
 the affluence and ease of others. 
 
 Let the learned study ; the husbandman plant ; the 
 mechanic labour ; the merchant trade ; and the soldier 
 mind his military duty. Let each one do his own busi- 
 ness ; each one fulfil the duties of his own office. Then 
 you will continue in a connected line, the employment 
 of your ancestors before you, and deliver it down to your 
 posterity after you. All will rejoice and mutually enjoy 
 the blessings of national propriety. Then the gracious 
 and abundant wishes of our sacred ancestor, the benevo- 
 lent Emperor, will be accomplished: the anxious hope 
 of his present Imperial Majesty's full heart respecting 
 you will be satisfied. How delightful such a change! 
 
MAXIM ELEVENTH. 
 
 . INSTjRUCT; THE YOUTH, IN ORDER TO PREVENT 
 THEM FROM DOING EVIL. 
 
 AMPLIFICATION. 
 
 From of old, the chiefs of towns and villacies, on the first 
 (day) of the tnoon, read the law and called on the 
 myriads of the people to instruct their youth. OnCe a 
 year there was a,n examination. When they went out to 
 hunt and ttiake war, they were collected into the cdiiip'; 
 reviewed while using their arms ; and morning 'and 
 evening received admonitions. Men knew to love them- 
 selves, and dared not venture to run into crimes. 
 ' 'How excellent ! How ' lovely such manners ! Our 
 sacrfed father, the benevolent Emperor, reigned sixty-one 
 years ; extended benevolent regard to the empire as to 
 his own children ; and widely diffused. the means of fam- 
 ily instruction; His liberal favour, nourishing and multi- 
 plying the people, has come down to the present day. 
 We, having received the mighty trust, and realizing our 
 sacred father's compassionate regard to all, are no day 
 without thinking of you, bur people; and no day with- 
 out thinking of your youth. ' 
 
 Youths, at the age often, are called Yew-heo, at twenty 
 
THE SAORED EDICT. 131 
 
 Yo-kwan. The blood and spirits are tHen unsettled. 
 The understanding begins, gradually, to unfold itself. 
 For educating and restraining them, there is no period 
 equal to this.' Tlie incautious conduct of youth general- 
 ly arises from the neglect of early instruction by fathers 
 and elder brothers. They entirely depend on theni to 
 unfold their .virtuous nature, restrain their corrupt pro- 
 pensitieSj enlarge their capacity of knowledge; and watch 
 over their love of pleasure. With regard to the love of 
 parents^ and respect for elder brothers, these are disposi- 
 tions which all men possess by nature. Could you, fa- 
 thers and elder brothers, explain these things for their 
 admonition, and teach them that there should be affec- 
 tion between prince and minister ; different departments 
 in the family concerns between husband and wife ; re- 
 spect between the elder and the younger; and truth be- 
 tween friends, — were you thus to give a proper direction 
 to those good principles which they naturally possess, 
 transgressions of the law, and breaches of their proper 
 duty, would be few. ; 
 
 The scholar, husbandman, mechanic, and merchant, 
 have each an employment to- deliver down ; and the fam- 
 ilies of the military have the art of war to practice from 
 age to age. The good and evil, deviation and rectitude, 
 of these youths, all undoubtedly gomraence from infancy; 
 The proverb says, ■" In youth to form them is easy, as 
 the spontaneous offspring of nature." 
 
 Once habituated, they will find all free and natural. 
 Evils among a people proceed gradually, till they become 
 confirmed habits. They commence by sauntering about 
 idly, gambling, drunkenness, forming banditti, and lascivi- 
 ous practices; till at last, being constantly immersed in 
 these, they awalse not, are taken in the pet of the law 
 
132 THE SACRED EDICT. 
 
 and punished! Will you, then, fathers and elder bro- 
 thers, be able to feel comfortable alone ? Rather than 
 have to repent unavailingly after the evil is done, how- 
 much better would it be rigorously to instruct them 
 while they are yet innocent ! Teach them that there is 
 nothing of more importance for them to practice than 
 filial piety, fraternal duty, and husbandry. The heart 
 must preserve propriety, justice, moderation, and shame. 
 Therefore go before them, personally, as their rule aud 
 exemplar. Awaken their ear to listen; command the 
 eyes to behold; speak for their instruction. 
 
 Make these youths daily to see and hear [something 
 good] till they attain full proficiency therein. Taught 
 to act according to the customs, and continuing to per- 
 severe for a length of time, the ground of their heart 
 will become good; their moving and resting will be 
 regular and orderly ; their errors few, and their families 
 protected. Daily advancing in virtue they will become 
 useful instruments. 
 
 Moreover, family instruction being frequently com- 
 municated and fully learned, the youths will act accord- 
 ingly; and when government [at the seasons of ex- 
 amination] issues orders to promote the worthy candi- 
 dates, their fame will be manifested. Having illumined 
 your gates, they will alsp hand down felicity and honour 
 to your posterity. Fathers and elder brothers will all 
 have glory. But suppose they should be of slow capa- 
 city, and not intelligent ; yet, receiving instruction, and 
 abiding under its renovating influence, neither punish- 
 ment nor disgrace will approach their persons. The 
 people in the neighbonrhood will all regard them as 
 worthy and good. In the prosperity of a family, what 
 is there greater that this ? ^ 
 
THE SACRED EDICT. 133 
 
 Again, those who at this day are sons and younger 
 brothers, will afterwards become fathers and elder bro- 
 thers ; and, having received the collected virtues of for- 
 mer ages, they will practice propriety and humility. 
 All men will attend to filial piety and rectitude. From 
 the metropolis and large towns [the change] will extend 
 to the thinly peopled hamlets and scattered huts on the 
 hills. The emblem of, peace will co-extend with the 
 nation ! Then our fondest expectations will not be dis- 
 appointed. 
 
 If they delight in virtue, tlie sons of the plebeians may 
 rise to honour and glory ; but if not virtuous, the sons of 
 the chief ministers of state must fall into dishonour and 
 contempt. Should not then wise plans of instruction be 
 adopted, and the patient labour of mental cultivation be 
 steadily adhered to in their younger years 1 
 
 Soldiers and people ! respectfully listen — do not disre- 
 gard this. 
 
 [^Six hundred and foriy-five words7\^ 
 
 PAKAPHKASE. 
 
 The meaning of his Imperial Majesty may be ex- 
 pressed in the following manner. 
 
 Men, in general, have children and younger brothers, 
 who stand in the utmost need of instruction. From of 
 old they called on the people every one to teach his own 
 youth at home : and, moreover, in every city, town, vil- 
 lage, and hamlet, there were teachers appointed, who on 
 the first day of each moon explained his Majesty's law 
 to the people, and called upon the youth to learn and 
 practice that which was good. 
 
 There was also annually, a public examination held. 
 
134 THE SACRED EDICT. 
 
 to inquire into the merits and demerits oftlie youth. 
 When they went out to war, they were instructed 
 morning and evening in the camp, and extorted to do 
 that which was proper. Hence all understood to love 
 virtue, and would not walk in the paths of vice. Such 
 manners were really excellent. Our sacred ancestor, the 
 benevolent Emperor, who sat on the throne for the space 
 of sixty-one years, truly and ardently loved the people. 
 His Imperial grace, high as the heavens, was not mani- 
 fested on one occasion merely ; but even down to the 
 present time there is not one under the wide heavens 
 who has not shared of his favour.. His Imperial Majesty 
 who now sits on the throne, acting consonantly to the 
 abundantly gracious views of his sacred father, the be- 
 nevolent Emperor, there is not an hour or a moment, in 
 which he does not tenderly love youj his people ; and 
 still more, there is no hour or moment, in which he does 
 not tenderly love the youth, the children of his people. 
 But why does he. also tenderly love your children "if Be- 
 cause to instruct them is of the utmost importance., For 
 generally, from the age of ten and upwards, to that of 
 twenty and upwards, the mental flower begins to unfold. 
 Their minds are wholly void of decision. If you wish 
 them to be good, they will be good; if you wish them 
 to be evil, they will be evil.i These are weighty results. 
 If the. children and younger brothers in your families 
 dp not leaj:n that which is good, it is wholly the fault of 
 you, fathers and elder brothers. While in their child- 
 hood, parents and elder branches of the family know only 
 to be tender and indulgent to them. They give them 
 fine clothes, flowered and of various colours, to induce 
 others to lopk at their beauty ; they also give them nice 
 tbings to eat. They had rather not eaWhemselves, and 
 
THE SACRED EDICT. ISS 
 
 give to their sons and daughters. On hearing them 
 scold people, they do not discountenance and make them 
 ashamed, but on the contrary say, "they scold well!" 
 Seeing them beat others, they say, " There is a bold 
 and spirited fellow ! he will not fear the face of man." 
 Though clearly knowing the faults of these young people, 
 they positively will not diminish them, saying, " The 
 children were merely playing; let them play; that is 
 enough for them; why hinder them 7 " Though seeing 
 them degraded, and stealing the property of -others, they 
 praise their cleverness, and say, " From childhood they 
 know to look homewards."* 
 
 Now consider ; what good or evil do children know 1 
 They wholly depend on parents and the elder branches 
 of the family, tb give a proper direction to their good 
 disposition ; to root out their evil thoughts, and to open 
 and enlarge their capacities to knowledge, that they may 
 not be narrow and little minded. Select every thing for 
 them, and do not indulge their inclination ; then all will 
 be well. But you will not instruct them ; you allow^ 
 them to act according to their own inislination, until at 
 length they do evil, involve you, their parents, in con- 
 tempt, and provoke you to anger; so that you will fret 
 against them as born under an ill fate. But know you 
 not, that children from the moment of their birth have 
 the dispositions of affection to their parents, and to their 
 brothers and sisters, all complete. It is solely because 
 you seldom exercise authority over them, and do not in- 
 struct them, that they learn to do evil. If you wish to 
 instruct them, you will not allow them to wear silk and 
 satin, butclotbesof common cloth; not only with a view 
 
 * /. e. to mind the interest of their own families. 
 
136 THE SACRED EDICT. 
 
 tobe spnrlng of their futrre comforts, but especially lest 
 being accustomed to wear fine clothes, they should after- 
 wards be dissatisfied with this, that, and the other thing. 
 You must not buy sweetmeats and delicacies and give 
 them indiscriminately to eat; not only lest their palate 
 should become accustomed to the taste of that which 
 they may not be able, afterwards to obtain; but also 
 lest eating indiscriminately, in stead of nourishing them, 
 should produce sicivness and disease. Whenever you see 
 them scoldirjg any one, or fighting with other children, 
 no matter whether they are in the right or in the wrong, 
 you should correct your own first. Hearing them tell a 
 lie, reprove them; seeing them take only a needle or a 
 rush belonging to another, correct and admonish them. 
 Daily talk to them Off filial piety, fraternal affection, 
 fi.delity, and truth. 
 
 Discourse to them of the good men and good actions, 
 both of the former and present time ; and call on them 
 to imitate these. Teach them to keep near the persons 
 of correct character ; aod to remove to a distance from 
 men of corrupt conversatiojn. 
 
 While at home with father and mother, you should 
 teach them the duty of children ; command them to be 
 affectionate and respectful. Teach them that they must 
 not be obstinate, or indulge their tempers ; that in every 
 affair they are to ask your permission ; and that they are 
 not to presume to direct, or decide for tliemselves. 
 
 With re-^pect to his Majesty's law, it is very rigorous : 
 you should inform them about those things which are 
 transgressions of the law, and of those offences which are 
 unpardonable, that in nothing they may act rashly ; and 
 that they may be aware that if they do transgress the 
 law, neither their life nor property is- safe. Learning 
 
THE SACUED EDICT. 137 
 
 from childhood to honour and to venerate the govern- 
 ment, they will not, even to old age, dare to transgress. 
 Again, you must teach them, that when they grow up, 
 marry wives, and become housekeepers, there should be 
 mutual honour and respect between husband and wife ; 
 no trifling or promiscuous chit chat. In a family the 
 great are great, and the small are small.* They must 
 be taught not to confound these distinctions by acting 
 contrary to propriety and rule. And teach them, that 
 in forming friendships, one must be one, and two must be 
 two ; t there must be no falsehood. They are not to act 
 as mere wine and flesh friends, J wholly void of the true 
 spirit of amity. These several things complete the five 
 relations. If matters were really thus ; were the root 
 good, whence could evil fruits proceed 1 
 
 If you do not teach and guide your children from their 
 youth, but nourish their evil dispositions till they become 
 habits, and when grown up, call on them to ^eforiii, it 
 will then be impossible. 
 
 To sum up the whole, you should, in instructing thetii, 
 let themsevery day hear some good words, and see some 
 good actions ; and call upon them to imitate upright 
 men. The proverb says, " He that follows good men will 
 learn to be good himself" This is a sure maxim. ' 
 
 Consider, you people, whether scholars, husbandmen, 
 mechanics, or merchants, you have all employments 
 to hand down to your families ; and even tiie military 
 
 • This is, they should act as such, and be honoured according to their 
 age and rank in the family. 
 
 t A peculiar mode of expression denoting a rigorous adherence to 
 truth. 
 
 J A certain description of persons to be met with in the world, who 
 are good friends with you at the bottle,. and when there is a fnUt jtWe to 
 invite them to. 
 
,138 THE SACRED EDICT. 
 
 also, generation after generation practise the art of war. 
 If you then /Would have your posterity to deliver down 
 and preserve your employments, how is it that you do 
 not: teach them? If you indulge them to their destruc- 
 tion, how can you expect them to learn and continue in 
 your occupations ? The proverb says well, "Bend the 
 twigs of the ntulberry tree, while they are yet snaali" 
 Every good and evil in the life of man commences from 
 his childhood. 
 
 Another proverb says, " From youth look forward to 
 age." If, when young, they learn that which is goo<J,. they 
 will act in the same manner through the whole of life. 
 
 Not only is this the case, in regard to learning and 
 practising that which is good; but what one description 
 of evil is there which is not learned from. childhood'? 
 . Whether slothfulness, incorrect actions, or sauntering 
 about at leisure, whether a relish for wine, and gam- 
 bling ; or a propensity to connect themselves with the 
 fox and the dog fraternity,* which transgress and create 
 disturbances, [assuredly they all commence from youth]. 
 Erom these they gradually proceed to great crimes, are 
 beaten, and punished. When you, fathers and elder 
 brothers, shall see them suffering the just demerit of their 
 crimes, I dare say your minds will not be wholly easy. 
 Rather than have afterwards to repent, when repentance 
 will avail nothing, would it not be much better to in- 
 struct them before hand? But what shall we teach them? 
 Obedience to parents, and honour 4o superiors; these are 
 the two most important doctrines under heaven ; again 
 [teach them] to be diligent in agricultural pursuits ; and 
 every hour and moment to preserve in their minds four 
 
 * A term denoting association of bad men for bftd purposes. 
 
THE SACRED EDICT. 1S9 
 
 things, viz. Propriety, justice, moderation and a sense of 
 shame; these are the radical principles for the conduct 
 of human life, the great road by which to pass through 
 the world. The whole of life they must not be depiarfced 
 from. 
 
 But in teaching your young people, you should not be 
 impatient. If you reject the iron, you can never make 
 the steel.* If you be diligent to-day and idle to-morrow, 
 it will be impossible for your children to learn. 
 
 It is necessary, by slow degrees, to lead them, encour- 
 age them, and restrain them, in order that they may in 
 the end, of their own accord, walk in the good way. 
 There is still one thing more. Not only should we in 
 this matter teach our children, but we should also our- 
 selves set a good example for them to imitate. Thfe pos- 
 terity of the sacred sage [Confucius] are never known to 
 be angry. The posterity of Tsang-tsze are never seen to 
 scold others.t These [examples] prove the principle, 
 that habitual practice renders things spontaneously easy. 
 
 Observe those families that are given to theft. The 
 sons and daughters which they beget, all steal and pil- 
 fer ; yet can it be supposed that heaven planted in them 
 alone the seeds of theft 1 It is solely because their parents 
 do not teach them to do good, and have no good ex- 
 ample to show them. Their children, one generation 
 after another, seeing the pattern, follow it, till they 
 
 * The meaning of this i?, that those who cannot endure the patient 
 labour of daily and progressively instructing their ehildren, cannot 
 expect to see them possessed of iinowledge, or fit for important serFJces. 
 
 t Mildness is said to have been the most prominent feature in the 
 character of Confucius ; and cautious viratchfulness in that of Tsang-tsie. 
 Tsang-tsze was one of the disciples of Confucius, and the writer of the 
 Ta-Uo. 
 
140 THE SACRED EDICT. 
 
 become a complete race of thieves and robbers. To 
 distant places their name is heard of. The superior class 
 of persons will have no communication With them ; the 
 middle class of society will form no relative connexions 
 with them ; and to endless ages the day will never come 
 that a single trace of honour will be visible among them. 
 From of old, fathers and elder brothers were the teach- 
 ers of youth. Every morning and evening they ut- 
 tered some good sentence, and performed some good 
 action ; their sons and brothers had an example of both 
 in their minds, which they could not but know and 
 remember. 
 
 If parents, and the elder branches of the family 
 themselves be first corrupt, though they may daily take 
 the doctrines of the virtuous sages, and discourse of them 
 to the youth, yet these youths will not accord with what 
 their mouths speak, but rather imitate what their per- 
 sons act. ■ 
 
 Hence it may be seen, that those who teach children, 
 ought themselves first to be of good character ; and both 
 -before people, and behind their backs, compare the pre- 
 sent with the past ; often repeating and enforcing their 
 instructions. Your youth, to-day seeing and hearing 
 that which is good, and to-morrow seeing and hearing 
 that which is good, will by such means learn the proper 
 manners ; acting thus for a length of time, the ground 
 of their heart will become good and useful : moving and 
 at rest, they will be upright, and not practice evil 
 actions. Thus both your own property may be preserved 
 and your children rendered good and useful members 
 of society. 
 
 Those of them who can study and advance in learn- 
 ing, will become Mandarins ; their parents will be cover- 
 
THE SACRED EDICT. 141 
 
 ed with marks of Imperial favour;* splendid light 
 will illuminate the gates of their relatives ; and their 
 posterity, through after generations, will all be sur- 
 rounded with rays of glory. Look at this, ye faljhers 
 and elder brothers ; would you not be pleased with it? 
 
 But suppose that your children be stupid, and inexpert, 
 and unable to advance in learning ; yet if they receive 
 your instruction they will take care of themselves, and 
 mind their duty ; they will neither bring woe on them- 
 selves nor involve their parents. 
 
 And allowing you to think of them [as meanly as you 
 please,] yet every body in the neighbourhood will say 
 that they are good. Do not such things contribute to 
 the happiness of a family 7 
 
 Farther, when you, sons and younger brothers, now in 
 your youthful years, grow up to manhood, and have 
 children and younger brothers of your own, yoii will 
 then become fathers and elder brothers. Be sure that 
 you take the instructions which your parents have 
 taught you, and teach them to your children. Then, 
 every house and family will possess propriety and jus- 
 tice, the great whole will preserve harmonious excellence. 
 From one place to all places, goodness will extend. 
 What is called " The emblems of peace pervading all 
 under heaven," consists merely in these, and in nothing 
 else. Thus the anxious hopes of his Imperial Majesty's 
 full heart concerning you, will not be frustrated. 
 
 All of you consider. If you act worthily, though the 
 sons of rustic villagers, you may become of&cers of 
 
 * In China when a man becomes an oflScer of government, his father 
 and mother, whether dead or alive, hold the same rank as he and his 
 wife ; and have the same epithets of honour conferred on thent. 
 
142 THE SACRED EDICT. 
 
 government and illuminate your ancestors. If you act 
 unworthily, though the sons of the first ministers of 
 state, you must sink into the lowest degree of contempt. 
 
 These things show that, in instructing children and 
 brothers, the whole depends on rigorous diligence while 
 they are in youth. 
 
 Let all attentively hear it. 
 
MAXIM TWELFTH. 
 
 SUPPEESS ALL FALSE ACCUSINQ, IN ORDER TO 
 SECURE PROTECTION TO THE INNOCENT. 
 
 AMPLIFICATION. 
 
 The national law was established in order to extermi- 
 nate the wicked, and awe the guilty ; it can never be 
 supposed that it was to open a way for the villainous to 
 involve the innocent in difficulty . But when a piercing 
 or woimding injury has been received, both reason and 
 sense require that it should not be passed over; it 
 should be reported to the magistrate, begging him to 
 give judgment. This gives rise to legal indictments. 
 But there are some lawless persons who love strife, and 
 employ their learning to promote it, and thus secretly 
 give vent to their deadly poison. They either disguise 
 falsehoods under the semblance of truth, or borrow some 
 pretext in order to raise the waves of trouble ; perhaps 
 form some plan to be revenged for former enmities ; or 
 secretly remove woe to the doors of others, in order to 
 cover their own crimes. Confounding the right and the 
 wrong ; perplexing the crooked and the straight, they 
 
144 THE SACRED EDICT. 
 
 often feign indictments, stating the great injury they 
 have sustained, in order to display their dexterity in 
 shooting at a shadow and seizing on the wind. 
 
 Again, there are some who use the pencil as their 
 sword, and move others to lawsuits, that they them- 
 selves may live thereby. They look on lawsuits and 
 jails as mere children's play ; and use their utmost skill 
 in composition in hopes that by their dexterity they 
 may gain the day. They first try to set friends at odds, 
 and then to act as mediators, that they may obtain re- 
 wards from both. The villages^ dread such, and call them 
 " Masters of litigations." 
 
 Associating with vile persons, they wickedly form 
 plans to adhere to, and support each other in the prose- 
 cution. The magistrates are sometimes blinded by them, 
 so that the innocent are rendered unable to clear them- 
 selves ; are first tortured and then beaten. In the melt- 
 ing furnace what can be asked for, which may not be 
 confessed.* And supposing that at length theit wrongs 
 should come to light clear as the snow, yet it is not till 
 they have been long involved and have bitterly suffered. 
 
 If the injury be small it occasions a waste of their 
 time and loss of business. If great, their property is 
 wasted and family ruined. The innocent who are falsely 
 accused, are indeed greatly to be pitied ; but ■ those 
 wretches who falsely accuse them are still more to be 
 detested. 
 
 Our sacred father, the benevolent Emperor, compas- 
 sionating the people, rigorously prohibited the vile, and 
 conferred the admonitory Edict, sajdng, " Suppress all 
 
 * Denoting: that under severe tortures, men, though not guilty, will 
 confess any thing. 
 
THE SACRED EDICT. 145 
 
 false accusing, in order to secure protection to the inno^ 
 cent." Now false accusers must suffer the punishment 
 of those crimes of which they accuse the innocent.' 
 
 The commandment is exalted and most perspicuous ; 
 yet there are some who dare presunie to transgress. The 
 lust of gain having corrupted their hearts and their 
 nature being moulded by deceit, they spirt out the poison 
 lodged within ; vainly hoping that the law will excuse 
 them. But they consider not, that if a f^ilse statement 
 be once discovered, it can by no means pass with im- 
 punity. To move to litigations with the view of entrap- 
 ping others, is the same as to dig a pit into which they 
 themselves shall fall. Is there any gain in that 7 We 
 have heard that among the ancients, there were two 
 eminent men: one suffered his ox to be ta;ken away 
 without making a noise about the matter ; and the other 
 allowed his grain to be taken away without making any 
 tumult. In this way they at length brought the aggres- 
 sors to genuine shame and repentance, to excellent pro- 
 priety, and the spirit of yielding. Such examples should 
 be honoured. Soldiers and people! set yourselves to 
 imitate them. 
 
 Again, let it be attentively considered that the Sacred 
 Edict does not say, " prohibit," but " Suppress'^ [false 
 accusations], which expresses that it is much better to 
 induce false accusers to renovate themselves than to re- 
 strain them by rigour of law. 
 
 That which the Mandarins see and hear, is generally 
 partial and unconnected. What is partial and uncon- 
 nected, they must be at the trouble to investigate. But 
 the eyes and ears of the neighbours are ever near ; being, 
 near, what is daily done is fully known. They shpuld 
 therefore pluck up both trunk and root ; and search out 
 
146 THE SACRED EDICT. 
 
 their accomplices. Those who do it without the inten- 
 tion of the mind, patiently reason with them. Those 
 who do it intentionally, sharply reprove them. What 
 innocent families daily do, they may without shame 
 show to all in the neighbourhood. Those false accusers, 
 finding that the public opinion cannot endure their false- 
 hoods, will not dare to act as formerly; and not only so, 
 but their own consciences also will not suffer it. Those 
 who formerly planned in darkness, and projected in se- 
 cret, being put in fear will quickly repent and reform, as 
 the ice melts and the mi^t disperses. The military not 
 falsely accusing each other, the innocent among them 
 will be protected. The people not falsely accusing each 
 other, the innocent among them also will be protected. 
 The military and the people, not falsely accusing each 
 othier, the military and people will all be protected. 
 Lawsuits, and the injury both of the prosecutor and de- 
 fendant, will be prevented. ' 
 
 Thus, perhaps, according with our instructions, and su- 
 premely desiring that which is proper, the empire may 
 be freed from false accusing. How desirable ! We wish 
 you all to understand and obey this. 
 
 [^Six hundred and nineteen words.'] 
 
 PAKAPHRiSE. 
 
 Thei meaning of his Imperial Majesty may be thus ex- 
 pressed. In, the empire there are good men, and there 
 are bad men. His Majesty's law was originally formed 
 with the view of punishing bad men; that those who 
 are void of conscience and commit crimes, having magis- 
 trates, to cor-rpct and keep them in awe, might reform 
 their errors and renovate themselves. How could it be 
 
THE SACRED EDICT. 147 
 
 supposed that the public offices [where the law is 
 administered] were established in order that villains 
 should go [thither] to injure good men ! 
 
 Lawsuits are the most unprofitable of all things in 
 which men can engage. Indeed when extreme wrong is 
 suffered, right indispensably requires that it should not 
 be allowed to pass with impunity ; but be laid before the 
 magistrate, that he may give judgment. Hence there 
 are accusations and defences. These, at first, arose from 
 absolute necessity. But there is a class of men, un- 
 equalled in wickedness, who, accustomed to love litiga- 
 tions, are constantly revolving in their minds some dia- 
 bolical scheme. At every opening of the mouth they 
 say, " Without a little falsehood it is impossible to make 
 a good indictment." Perhaps affairs that never existed, 
 they represent as though they were ; or lay hold on 
 some innocent action, in order to raise a mighty storm. 
 Perhaps they have some resentment against a person, 
 and consult to form a plan for being revenged on him ; 
 or perhaps they themselves have committed some crime, 
 and strive to draw in several persons who had no con- 
 nexion with it, in hope of clearing themselves. They 
 make that wrong which is right, and that right which is 
 wrong. Their own cause originally crooked, they make 
 it to appear straight. The cause of others originally 
 straight, they make it to appear crooked. Turning 
 things heels over head, by confused and contradictory ac- 
 counts, they frequently try to display their skill; pretend- 
 ing to have been greatly injured and oppressed by that' 
 which never had substance or shadow. [In their accusa- 
 tions] they will maintain, that those who have commit- 
 ted suicide, have been murdered by somebody; that those 
 who have sold their land [when ia want of money] at a 
 
148 THE SACRED EDICT. 
 
 lower price than tliey would otlierwise have done, had it 
 usurped. When a squabble takes place about tbe pay- 
 ment of debts, they affirm that the money was violent- 
 ly taken awa3^ Affairs that have been clearly deter- 
 mined, they will carry before another court, and reso- 
 lutely maintain that the magistrate was blinded by the 
 cankerworms of the public offices.* When a widow has 
 matter of complaint against her brother-in-law, they will 
 maintain that her friends desired to force the widow to 
 marry a second time, contrary to her modest wishes. 
 Fearless of after consequences, they teach husbands, sons, 
 and fathers, to present their accusations in the name of 
 a wife, mother, daughter, or little child, that by vising 
 the most affecting language, they may represent it in the 
 worst light, and thus work on the minds of magistrates 
 till they decide in their favour. Hence it is that the 
 law very strictly prohibits false accusers ; making their 
 punishment three degrees heavier than tiiat due to the 
 crime of which they accuse others. The law being thus 
 rigorous, how does it come to pass that there are still 
 false accusers '? It is either because the present Chow 
 and Heen \i. e. magistrates of the larger and smaller 
 divisions of the country] are too lenient, and do not 
 correct them with due severity; or because they [vis. 
 the magistrates] have some faults; and in order that 
 these pettifogging attorneys may not disclose them, they 
 dare not refuse to attend to their representations. These 
 several classes of persons however do evil by them- 
 selves alone. 
 
 But there is another class of vagrant people, who un- 
 derstand a little how to make a few sent-euces of a half 
 intelligible indictment ; set themselves up as masters of 
 * That is, deceived and bribed by the clerks. 
 
THE SACKED EDICT. 149 
 
 composition ; and encourage others to aid them in evil. 
 Perhaps being able to bear the torture,* and beating, 
 they become [false] witnesses. Meeting with some tri^ 
 fling quarrel in the neighbourhood, they begin to bluster 
 and move the parties to litigate. 
 
 They consult with the police officers and clerks, and 
 all join to cheat the applicants out of their money. If 
 the cause be tried, they have their share ; if it. be settled 
 without being tried, they have their share also. If by 
 some lucky chance the prosecution should be successful, 
 then both the prosecutor and the defendant sustain loss, 
 but they are the gainers ; and consider the parties as ever 
 after under additional obligations to them.t 
 
 They alone reap the profits, both of sowing the seed 
 and selling the grain ; while on the other hand, the poor 
 fools who employed them must ever be thanking them 
 and praising their great talents. If the cause be lost, they 
 will stand by and see you [whom they have imposed on] 
 beaten and disgraced ; while not a single hair of their 
 own is touched. All the people in the neighbourhood 
 dread this description of men, and call them the Masters 
 of litigations. Yet should the magistrates enquire of you 
 who were the writers of the accusation, you, stupid 
 people, spare these knaves, and positively will not tell 
 the truth ; but say it was some passing fortune-teller, 
 physiognomist, or quack-doctor. They deceive you and 
 lead you into the deep waters ; your family is ruined ; 
 your money spent, and yourselves beaten ; and still you 
 
 • Verte. 
 
 t There are in China certain tortures inflicted on suspected persons 
 and sometimes on those who are witnesses in a cause, to induce them 
 to confess, and it is not uncommon to find a man who for a moderate 
 compensation, will afSrm any thing and take his chance of a beating. 
 
150 THE SACRED EDICT. 
 
 sjJare them. Is not this the extreme of; stupidii^j 7 
 
 Because this class of pettfogging' lawyers form a com- 
 bination with the higher, and lower servants in the 
 public offices, who all lay their heads- togethec, to supr. 
 port each other in accusing, in witnessing, and in every 
 excess ; therefore the magistrates are sometimes blinded. 
 Good. men lose their cause, perhaps are beaten, or put to 
 the torture. From of old it has been said "Under the 
 three torturing boards,* what can you demajid that will 
 not be confessed'?" Being unable to endure the torment, 
 their mouth will confess at random. We shall not affirfii 
 that the wrong can never be brought to light; but if it 
 should, that must be at a considerable distance of time, 
 and not without buying the higher and bribing the 
 lower [officers]. If the wrong be but, small, still it 
 occasions a waste of their time, and delay of business. 
 If it be great, their families are ruined, and their pro- 
 perty swept away. That these good people should be 
 thus insnared by them is truly pitiable. These, wicked 
 ones who injure the innocent, how much more hateful 
 are they*? Therefore our sacred ancestor, tibe benevolent 
 Emperor, compassionately thinking of you his people, 
 and earnestly desiring to reform thes vile, circulated this 
 section of the Sacred Edict which saysj " Suppress false 
 accusations in order to protect the innocent : " this was 
 done with the sole purpose of shielding the guiltless. 
 In the statute book of the Ta tsing Dynasty it is said 
 
 • Three boards, i. e. three small pieces of ^ood, between which the 
 legs, or arms, or fingers, are put, and which are then fastened with a 
 cord, both above and below, with two men to draw, ope on each ^de • 
 which, together with strokes on the outer pieces, occasions the most 
 excruciating pain. 
 
THB SACRED EDICT. 151 
 
 that the punishment of false accusing is to be increased 
 threefold.* 
 
 As there are some accusations of which the half is 
 false ; some, where the whole is false ; some, the lighter 
 pa^rts of which are true, but the heavier false ; and some, 
 wherein a light offence is falsely represented as a heavy- 
 crinae ; therefore there are dilBferent degrees of- punish- 
 ment. Whatever the accused has, actually suffered [be^ 
 fore the discovery] over and above what he ought to 
 have suffered, [supposing him guilty in part], that his 
 false accusers must suffer. If the matter be discovered 
 before the accused actually suffers, then the crime of the 
 accuser is redeemable. 
 
 The law is very minute and perspicuous. This crime 
 is not a light one; but these men's eyes are bedimmed 
 by the smoke of the fiery lust of gain ; they become 
 covetous and forget their danger also ; their natures be- 
 ing cast in a bad- mould, they indulge themselves to the 
 injury of others. 
 
 You reason probably thus, " If I injure others, how 
 should the magistrate know if? " But do you not know 
 that there are none of the words you utter, though 
 without substance or= shadow, \i. e. the most secretly 
 spoken] hidden from the magistrate. If the magistrate 
 act according t© law, then if you have Msely accused 
 any person of capital crimes, you yourselves must suffer 
 capitad punishment. If of crimes that deserve banish- 
 ment, you yourselves must be bajiished. If on examina- 
 tion the master of this litigation b© discovered, the tor- 
 
 * That ia tij-eafold mci^ th^;? those, wjjpp^.th^y h^v^. felsely 9pcu^.qd 
 should hare sufifered had they been really. guilty,. For example, raillery 
 is punished by ten blows of the bamboo. If a man is falsely accused of 
 this, and the fraud discovered his accuser suffers forty blows. 
 
15% THE SACRED EDICT. 
 
 ture and the bamboo will inevitably be his consolation ; 
 banishment to distant countries, or employment on the 
 public roads [as a convict] are the fruit of his conduct. 
 Though he should for once escape, yet at length hfe will 
 inevitably come to this, end; his sons and grandsons, 
 his wifp and daughters, will all be broken and ground 
 down, to clear off the debt of his former crimes. Do not 
 therefore say that the justice of heaven does not know. 
 Is it not evident then that your coveting gain, which 
 leads you tQj injure others, is, contrary to yoiu' design, 
 to injure yourself? * 
 
 jit is knOwn that in ancient days, there was a Lew- 
 /man, a man of a very liberal and enlarged mind. As 
 he Went out on a time, in his one ox cart, to take an air- 
 ing, he met a man who had lost an ox. Mistaking the 
 ox which was harnessed to the cart for his own, the 
 man said that Lew-hwan had stolen his. Lew-kwm. did 
 not make a tumult with him, but gave him the ox. 
 Afterwards the man found his own ox, and then restored 
 Lew-Jcwan^d, confessing his great mistake. JOew-kwan, con- 
 trary to what might have been expected, soothed him 
 and did not at all upbraid him. There was also another 
 person, who when a man had forcibly taken away some 
 of his grain, did not in the least contend about it. After- 
 wards the man knew that he had erred in taking it, 
 and again and a third time went to confess his fault. 
 This man did not in the least reproach him. Manners 
 of tliis kind are truly good. You, soldiers and people, 
 should all imitate them, then all would be well. 
 
 Again consider that the Sacred Edict does not say, 
 " Prohibit men from false accusations," but, " Suppress 
 them." , This word See [i. e. suppress] has a deep sense. 
 The meaning of our Sacred Ancestor, the benevolent 
 Emperor, in this was, that though to prohibit you by the 
 
THE SACBED EDICT. 158 
 
 the penal laws from false accusing, might induce you 
 from a terror of punishment to reform; yet as the poison- 
 ous breath stored up in the mind, might on some 
 future occasions break out with greater violence, it was 
 much better to counsel you to renovate yourselves, that 
 you might all mutually yield to each other, and litigate 
 no more. 
 
 If you, magistrates, solely depend on the penal law to 
 restrain these [false accusers], allowing you to be very 
 intelligent magistrates ; yet as the eye and the ear are 
 limited, how can you restrain so great numbers 1 But 
 counsel and renovate them that they all may mutually 
 advise aiid caution each other. Consider who is there, 
 among the people in the country or village, always 
 dwelling together on the same spot, that every body 
 does not know 7 If they be not united in the bands of 
 relationship, yet they are in those of friendship ; and 
 how can one speak a word that every body does not 
 hear 1 When persons wish to go to law, you should 
 search out the root of the matter, expose its consequences 
 to them, and inquire who are their partners in it. Per- 
 haps they have been at first incited to litigate by others, 
 and do it not from choice ; then patiently speak to 
 them. If they do it from choice, sharply reprove them. 
 
 Although those who go to law, all strive to get the 
 upper hand, yet you, good men, will speak according to 
 reason and uprightness, and in the eyes of men have 
 therefore no cause of shame. As to false accusers, when 
 they see that the public opinion does not suffer, then 
 they will not further dare to go and accuse. 
 
 Again, when they learn the great reasonableness of 
 your general sentiments, would it not be strange to 
 suppose that their own consciences should not be touched 
 
154 THE SACRED EDICT, 
 
 in the leaisti? Their own hearts- will assuredly not 
 suffer them to litigate. Their former secret and diaboli- 
 cal schemes will be repented of; and completely chatged, 
 as the ice melts awliy and the mist disperses; When the 
 soldiers shall not falsely accuse each othier, the innocent 
 among them will be protected.' When the people shall 
 not falsely accuse each other, the innocent among them 
 will also be protected. When the soldiers with thepeo- 
 ple, and 'thei people with the soldiers, reciprocally say, 
 *' You shall not falsely accuse us, and we will not falsely 
 accuS.e you," then both soldiers and people will be mu- 
 tually protected. The ruiii both of the prosecutor and 
 defehdant will be prevented ; all will be completely re- 
 novated,, and under the whole heavens there will not be 
 l0ft a single false accuser 1 Will not this be well? Obey 
 this exhortation, all of you, soldiers atid people. 
 
MAXIM THIETEENTH. 
 
 WARN THOSE WHO HIDE DESEKTEKS, THAT 
 THEY MAY NOT BE INVOLVED IN THEIR DOWNFALL. 
 
 AMPLIFICATIOlf. 
 
 We, cherishing, and reigning over, ; hundreds of thou- 
 sands and millions, have united all within the four seas 
 into one family, and joined the myriads of the people 
 together as one body. 
 
 None of these, whether under the flags, or of the peo- 
 ple, whether within or without the capital, are viewed 
 diflferently. 
 
 In the commencement of the present dynasty a decree 
 was passed, requiring that men and. officers under the 
 flags — when within, should protect the capital ; and when 
 without, defend the several provinces. If there be any 
 among these who without receiving an order, secretly go 
 to other pi?ovinces, they are considered as deserters : — 
 the law very rlgoroasly prohibits such. In. those places 
 to which deserters go, the soldiers and people, not 
 searching them out, but negligently suffering them to 
 remain, are punished equally with them. 
 
 Probably the reasons of the vile practice of hiding de- 
 
156 THE SACRED EDICT. 
 
 setters are, not more than two. Those who desert must 
 ingeniously disguise their manner and speech ; and some 
 of you, deceived by them, do not know them to be deser- 
 ters, and suffer them to remain. This is one reason. 
 Some again, well knowing them to be deserters, yet, 
 coveting their money, consult how to hide them. This 
 is another reason. 
 
 Between master and servant there exists a great rela- 
 tive obligation. Those who hide deserters, unite with, 
 and aid them, in destroying this obligation, and in slight- 
 ing the sovereign's law. For deserters depend on those 
 who hide them, for shelter. How can the law excuse 
 this? Therefore, Shun-Che, in the fifth year of his reign, 
 enacted that those who hide deserters should be punished 
 by decapitation ; their property confiscated ; and the 
 chiefs of their ten neighbouring families, bauished to a 
 distance. 
 
 jffan^-^e, in the fifteenth year of his reign, enacted, 
 that the principal person concerned in the hiding of de- 
 serters, sliould be ha.mshed. to Shanff-Yanff; and tha^ the 
 masters of their five right and left-hand neighbouring 
 families, should only be beaten and banished to some 
 other district. All this arose from our sacred father the 
 Emperor's compassion for the ignorant people. 
 
 Wishing to render their punishment lighter, he relaxed 
 the severity of the former law, and enacted a milder one. 
 He moreover annually sent down an act of grace* con- 
 ferring imperial pardon on all who had formerly been 
 involved by deserters. 
 
 The government's manifesting benevolenpe beyond 
 the bounds of the law, and relaxing the punishment in- 
 flicted on the police,* had no other view than that of 
 
 • For neglect or ill success in taking deserters. 
 
THE SACRED EDICT. 157 
 
 wishing you, soldiers and people, to put away the illiberal, 
 and accord with the faithful ; to revert to goodness and 
 reform your errors; that in going out and coming in to 
 your thatched cottages, you might unitedly enjoy haippi- 
 ness and prosperity, without annoyance. 
 
 Let soldiers and people all act conformably to the ten- 
 der and aflfectionate admonitions of our sacred father, 
 and to the sublime view of our repeated exhortations ; 
 watch over their persons ; follow our instruction ; accord 
 with reason ; and obey the public. Do not associate with 
 these wanderers, who have no settled occupation. Ven- 
 ture not presumptuously on danger ; regard not pri- 
 vate interests and break the law. Covet not a trifling 
 gain and forget your person and property. Acting thus, 
 the villages will enjoy rest, and the neighbourhood, 
 stability ! The police will no longer vex you ; even your 
 poultry and dogs will be without fear, and the govern- 
 ment will realize the completion of that desired change, 
 when punishments- shall be no farther necessary. 
 
 But if, because the law is lenient, you again walk in 
 the old tract, coveting pirate bribes ; hiding the wicked, 
 and nourishing the villainous ; this is to invite your own 
 misery — how can the law bend from its rigour 1 
 
 Moreover, those run-aways being ignorant and obsti- 
 nate, and without employment, every thing they do is 
 evil. Their greater crimes are, robbery and theft ; the 
 least, gambling; one evil will bring the whole of their 
 oflfences to light. How then will it be possible for 
 those families which have sheltered them to escape 
 punishment 1 
 
 The Ohow-feh says, " Can one associate with banditti 
 and not be wounded 1 " 
 
 Few-tsse said, " The man of superior virtue, in seeking 
 
158 THE SACRED EDICT, 
 
 a diome, will select his neighbours, in order to avoid 
 trouble." It is very plain that vain and bad men are 
 all capable of involving the innocent. 
 
 We "wish you; fathers, to admonish your children ; 
 you, elder brothers, to admonish the younger ; you, 
 captains, to admonish those in your ranks; and you, 
 elders, toiadmonish the people in your streets and lanes; 
 that all may venerate and obey this instruction, and 
 each remove far from injustice. Then the country will 
 rest in quiet — sincerity and liberality will characterize 
 the manners. 
 
 iWhere then will be the dread of being dragged into 
 trouble 1 
 
 [jFwe Jiundred and ninety characters!^ 
 
 PAEAPHEASE. 
 
 The meaning of his Imperial Majesty may be thus 
 expressed. Under the extent of heaven, human beings 
 are very numerous. At present, his Imperial Majesty 
 jnourishes and, governs you, the people of ten thousand 
 countries. Though the space you fill between the four 
 seas be large, .yet he regards you all as one family, and 
 the myriads of the people/though many, as one body. 
 Persons within the capital, and without it, whether they 
 be under the flags,* or of the people, he treats all with 
 the same aflFectionate regard, and has not two modes of 
 treatment. 
 
 In the commencement of the present dynasty, a law 
 was enacted, requiring that those under the flags, who 
 are within the capital, should protect the capital, and 
 
 • " Under the Flags," i. e. the soldiers of the Tartar race, who are 
 divided into eight diviaions, placed under eight flags or stands of. colours. 
 
THE SACRED EDICT. 159 
 
 that those who are without, should protect the several 
 provinces ; that as they have all their proper office, so 
 they should attend to the duty assigned to their respect- 
 ive flags. Right requires it to be so. Those who, 
 without the authority of their officers, secretly steal 
 away to other places and countries, are considered de- 
 serters. Against these the law is very rigorous. 
 
 To whatever place these deserters go, if the soldiers 
 and people of that place do not search them out, but 
 negligently suffer the^ to remain in their houses ; they 
 must all be punished. The law being thus severe, how 
 I does it come to pass thatithe people still dare presume 
 to hide these, runaways 7 The reasons are supposed to 
 be only two. All deserters disguise their manner of 
 speech, their gait, and their countenances; for who , dare 
 tell out the truth 1 Therefore you are deceived by 
 them, and supposing them to be good and innocent per- 
 ^sons, suffer them to dwell with you — this is one reason. 
 .Perhaps well knowing them to be deserters, yet, seeing 
 that they have a Uttle money, and greedily seeking to 
 obtain it, you purposely; hide them, saying, " Let them 
 remain for a few days, how should it be discovered 7 " 
 This is the other. reason. 
 
 Having these two reasons, there are every where nests 
 of bad men, among whom these deserters are concealed. 
 But you do not consider that those who are under the 
 flags, have all their own masters ; and that master an,d 
 slave have 'each their respeejiive names and duties. De- 
 serters, who turn their back on their niasters, regard not 
 their name and duty. These are a class of men which 
 heaven and earth will not bear. 
 
 Having persons to conceal and assist them, they be- 
 come quite fearless of His Majesty's law. Having these 
 
160 THE SACRED EDICT. 
 
 nests of-thieves as their resort, the number of deserters 
 is greatly increased. How Can it be excused 7 In conse- 
 quence of this, Shun-Che* in the fifth year of his reign 
 enacted a law that those who hide deserters should be 
 beheaded; also that their whole estate should be confis- 
 cated to government ; and even the heads o'f their right 
 and left hand neighbouring families, banished to distant 
 countries. Hence it is commonly said, "If one family 
 transgress, it involves ten families." At first the law was 
 thus rigorous. In the fifteenth year of Kang-He he made 
 a new law enacting, that the principal person in the 
 family where deserters are hidden, should be banished 
 [without the province] ; and that the superiors of his ten 
 neighbouring families, should only be beaten and banish- 
 ed [to some other district in the same province for the 
 space of three years]. 
 
 All this was because our sacred ancestor, the benevo- 
 lent Emperor, compassionated you, simple people. Hav- 
 ing the intention of rendering your punishment lighter, 
 he annulled the former oppressive statute, and moderated 
 the severity of the law ; and moreover annually sent 
 down an act of grace, to pardon all those who had been 
 formerly involved by these run-aways. Government's 
 acting with such lenity was precisely with the view of 
 inducing you, soldiers and people, to reform your un- 
 generous dispositions, and become magnanimous; to walk 
 in the good way, and not in the way to destruction, 
 in order that you may all be happy, and enjoy the 
 blessings of peace. Soldiers and people, you ought all to 
 act consonantly to the commands of our sacred ancestor's 
 gracious statute; and to the design of his present 
 
 • Shun-Che, the first Emperor of the present dynasty, and the father 
 of Kang-He, 
 
THE SACnED EDICT. 161 
 
 Imperial Majesty's repeated exhortations. 
 
 Stir up yourselves to walk witli caution, and keep the 
 law. Do not connect yourselves with idle wandering per- 
 sons ; do not regard your private interest, and break your 
 Sovereign's law ; do not covet triiiing gain, while you 
 forget [the consequences to] your person and family. If 
 you would really honour the public and keep the law, all 
 among the people would obtain rest, the police officers 
 would no more go to distress you ; even your dogs and 
 domestic fowls would all enjoy repose, ^nd government 
 would have no more use for its punishments. 
 
 If, on considering the lenity of the law, you renew 
 your old practice, and, coveting bribes, hide those deser- 
 ters, this is at once to invite your own punishment — 
 how can this be forgiven you 1 
 
 Moreover, these deserters are assuredly bad men, and 
 knowing themselves to be guilty, suppose that their 
 crimes cannot be abrogated ; therefore all they do is in 
 the road to ruin. Either the greatef crimes of theft and 
 robbery, or the lesser of drunkenness and gambling, will 
 doubtless bring all their other crimes to light. 
 
 Now consider, when their crimes are made manifest, 
 how can the master, of the house, where they were 
 hidden, screen himself? Assuredly he will be punished. 
 In an old book it is well said, that men should not, on 
 any account, remain on the same spot with bad men. If 
 they do, it will be attended with numerous evils. Among 
 the ancients, there was one Yen-ping Chung. He said 
 that men living in the world, should ever choose persons 
 of good character, and associate with them in business ; 
 and even in seeking for a dwelling house, they should 
 select good neighbours ; not indeed to covet any thing of 
 theirs ; but solely from the fear of being involved by bad 
 
162 THE BACHED EDICT. 
 
 men. From thence you may see that these corrupt and 
 bad men are the cause of involving you who are inno- 
 cent among the people. 
 
 His Imperial Majesty expects that you who are 
 Fathers among the people, will teach your children; that 
 Elder Brothers will teach the younger; that Captains 
 and Lieutenants, in the army, will teach those over 
 whom they rule ; and that you, Magistrates, in the villages-, 
 will teach the pepple of every street and lane, requiring 
 them sill to yield, obedience to our Sacred Ancestor's 
 exhortations, and keep at a distance from bad; men. 
 Were it indeed thus, the country would be at rest and 
 quiet ; and manners would become generous. 
 
 Where then would be the misery of being involved-in 
 the punishment of others 7 
 
MAXIM FOUETEENTH. 
 
 COMPLETE THE PAYMENT OF THE TAXES, IN 
 ORDER TO PREVENT FREQUENT URGING. 
 
 AMPIIFICATION. 
 
 From of old, the country was divided into districts, and 
 a tribute paid proportioned to tiie produce of the land. 
 Trom hence arose revenues, upon which the expense of 
 the five Lees* and the whole charges of government de- 
 pended. These expenses, a prince must receive from 
 the people, and they are what inferiors should offer to 
 superiors. Both in ancient and modern times this prin- 
 ciple has been the same, and cannot be changed. Again, 
 the expenses of the salaries of the Mandarins, that they 
 may rule our people; of pay to the army, that they' may 
 protect our people; of preparing for years of scarcity, 
 that our people may be fed ; as these are all collected 
 from the empire, so they are all employed for its use. 
 
 * " Five Zeesy They are the expense of the national sacrifices:; of 
 mourning ; of the army ; of foreign ambassadors ; and of marriages of the 
 imperial family and feasts. 
 
164 THE SACRED EDICT. 
 
 How then • can it be supposed that the granaries and 
 treasury of the sovereign, are intended to injure the 
 people that he may nourish himself? Since our dynasty 
 established the tripod until now, the proportions of the 
 revenue have been fixed by an universally approved 
 statute ; and all the other unjust items have been com- 
 pletely cancelled : a thread or a hair too much is not de- 
 manded from the people. In the days of our sacred fa- 
 ther, the benevolent Emperor, his abounding benevolence 
 and liberal favour fed this people for upwards of sixty 
 years. Thinking daily how to promote the abundapce 
 and happiness of the people, he greatly diminished the 
 revenue. Why should we limit the diminution to hun- 
 dreds, thousands, tens of thousands, or hundreds of thou- 
 sands? The near and the remote have experienced his 
 favour ; even at the present day it enters the muscles, 
 aix4 penetrates to the marrow of the bones. To exact 
 with moderation, diminish the receipts, and confer fa- 
 vours on the multitude, are the virtues of a prince. To 
 serve superiors, to give the first place to the public 
 service, and the second to their own, are the duties of 
 a people. Sodiers and people should all understand 
 this. Becojn^ not lazy and trifling, famishing your 
 employment. Do not prodigally throw away your pro- 
 perty. Linger not to pay in the revenue, looking and 
 hoping for some unusual occurrence by which, it may be 
 dispensed with. Do not delegate others to carry in your 
 imposts, lest bad men appropriate them to their own use. 
 Pay in at the terms, and. wait not to be urged. Then 
 you may take what is over, and nourish your .parents, 
 complete the marriage ceremonies of your sons and 
 daughters, satisfy your own morning and evening wants, 
 and prepare for the annual feasts and sacrifices. The 
 
THE SACRED EDICT. 165 
 
 district officers may theii sleep at ease in their public 
 halls. The villages will no more be teaeed in the night 
 by the calls of the tax-gatherers. Above you or bej-ow 
 you, none "will be involved. Your wives and children 
 will be easy and .g,t rest. There is no joy greater than 
 this. If you be not aware of the importance of, the 
 revenue to government, and that the law cannot dis- 
 pense with it, perhaps you will positively refuse or 
 deliberately put off the payment., The Mandarins, being 
 obliged to balance their accounts, and give in their re- 
 ports at the stated times, must be rigorously severe. 
 
 The collectors, suffering the pain of the whip, cannot 
 avoid indulging their rapacious demands on you. Knock- 
 ing and picking at your doors, like hungry hawks, they 
 will devise numerous methods of getting a supply of 
 their wants. Those nameless ways of spending wiU 
 probably amount to more than the sum which ought to 
 have been paid ; and after all, that sum cannot be dis- 
 pensed with. 
 
 We know not what benefit can accrue from this. Ra- 
 ther than give presents to satisfy the rapacity of the 
 police officers, how much better would it be to clear off 
 the just demands of the nation ! Rather than prove 
 yourselves to be an obstinate race, refusing the payment 
 of the revenue, would it not be better to keep the law 
 as a meritorious peopled Every one, even the most 
 stupid, knows this. 
 
 Farther, when superiors display benevolence, inferiors 
 should manifest justice ; this belongs to the idea of 
 their being one body. 
 
 Try t6 think that the daily and nightly vexations and 
 labours of the palace are all in the service of the people. 
 When there is an inundation, dykes must be raised 
 
l^lS THE SACRED EDICT. 
 
 to keep it off. "When the demon of drought* appears, 
 prayer must be'offered for rain ; when there are locusts, 
 they must be destroyed. If fortunately the calamity be 
 averted, you all enjoy the profits. When unfortunately 
 it comes, your taxes are dispensed with, and alm^ liberally 
 dealt out to you. If it be thus, and the people still can 
 suffer themselves to evade the paymeHt of the taxes, and 
 hinder the supply of the wants of government ; ask 
 yourselves how it is possible for you to be easy? This 
 may be compared to the conduct of an undutiful son: 
 while with his parents he receives his share of the 
 property, aiid ought afterwards to nourish them, and 
 thus discharge his duty ; the parents also manifest the 
 titmost affection, diligence, and anxiety, and leave none 
 of their strength unexerted ; yet the son appropriates 
 their =<noTiey to his own private use; diminishes their 
 savoury food ; and feeds them with reluctant and ob- 
 stinate looks. Can such a person be called the child of a 
 human being 1 
 
 'We use these repeated admonitions, solely wishing 
 yon, "soldiers and people, to think of the army and the 
 natidn above you ; and of your persons and families be- 
 lotv -you. Then abroad, jou will have the fame of 
 having faithfully exerted your ability; and at home, 
 peacefully enjoy the fruits of it. The Mandarins will 
 neither trouble you, nor the clerks vex you — what joy 
 equal tq this ! 
 Soldiers and people, in the silent night, meditate 
 
 • " The demon of drought " is an injurious spirit whom the Chinese 
 suppose to preside over the drought. " In the south countries there is a 
 being'from two to three cubits in height, who goes perfectly naked. Its 
 eyes are on the top of its head ; and it walta swiftly, as the wind. It is 
 Called I'at: and appears in times of great national drought. It is also 
 called "the mother of drought."— Commentary on the She-king. 
 
THE BAORED EDICT. 167 
 
 on these things, and let all accord with our wishes. 
 \_Six hundred and ninety-four words^ 
 
 PAEAPHEASE. 
 
 His Imperial Majesty's meaning is as follows. From 
 of old until now, there have been lands. As there have 
 been lands, so there have been taxes. These taxes are 
 of great importance. There is his Majesty's civil list 
 and government ; the repairing of rivers and cities ; re- 
 warding the miMtary ; transporting the taxes paid in 
 kind ; and the expense of an hundred other things, every 
 item of which proceeds from the taxes. These taxes the 
 government must levy from the people ; and they are 
 also what the people should pay into government : from 
 of old until now, it has never been otherwise. 
 
 But the measure of capacity which you, people, pos- 
 sess is small ; you are without understanding ; and sup- 
 pose that his Majesty requires the whole for his own 
 s^upport and lAiat of his household ; not considering the 
 numerous uses to which they are-applied. For example, 
 the salaries of the Mandarins, are taken from the re- 
 venue. Th«se are given to them precisely with the 
 view that theyj having an adequate support, may be in- 
 duced to pay the more regard to the regulation of your 
 affairs. Also, the pay of the army is taken from the 
 revenue ; and is given for the Support of the soldiers, 
 that they may %e ' encouraged to take thieves for you; 
 and protect you. It is moreover by the revenue thati 
 grain lis bought, to be stored up in the granaries, with the 
 view of" preparing for years of famine, that you may not 
 die of hunger. Exclusive of these are numbei-less other 
 uses to which they are applied, such as repairing [the 
 
168 THE BACRED EDICT. 
 
 walls and gates of } cities ; clearing out the bottoms of 
 rivers and repairing their banks ; refitting ships for the 
 conveyance of the taxes paid in kind ; purchasing copper 
 for coinage ; keeping in repair the public storehouses ; 
 all these must be paid from your money. Moreover, 
 these expenses are all laid out in your behalf. Where 
 then has his Majesty injured you for his own comfort 7 
 From the time that our present dynasty reigned over 
 thie empire until now, the proportions of the taxes to be 
 paid, have all been determined, and every other occa- 
 sional and additional burden has been entirely done 
 away. Not a single thread or hair [above what th^ law 
 has determined] is required of the people. 
 
 At that time, the imperial grace of our sacred ances- 
 tor, the benevolent Emperor, like the aboundisg flood, 
 nourished the people for upwards of sixty years. Every 
 hour thinking on you, he greatly diminished the re- 
 venue. How should we confine it to several thousands 
 or myriads [of taels] 1 there was no place under heaven 
 that did not share, of his favour. But if government has 
 multiplied its favours, you should act correspondently ; 
 give the first place to the public business, and place your 
 own behind it. This is the duty of a people. Soldiers 
 and people, you ought all to understand this principle. 
 
 The first of all things is, that you should not be lazy 
 and famish your occupations. The next is, pot prodi- 
 gally; to throw away your i money. With respect to 
 the paying of your taxes, do not put it off time after 
 time, excusing yourselves,, and. wishing that his Majesty 
 may meet with some great and joyous affair, and dispense 
 with them. Do not become lazy, or be backward to go 
 with the taxes yourseves, lest by depending on some other 
 person to take them at a conyeniient opportunity, you 
 
TAB SACRED EDICT. 169 
 
 be cheated out of them by those barestick lawyers and 
 clerks. But pay them in at the appointed time, and do 
 on any account wait the urging of the police officers. It 
 is necessary that you first complete the payment of your 
 taxes ; and with the little money which you have over, 
 you may buy some good things by which to manifest 
 filial piety to your parents, the authors of your life; and 
 to show your affection to your brothers and sisters, who 
 lay in the same womb and sucked the same breasts. 
 Aga,in, you may also be able to comiplete the great 
 things, vis. the marriage of your daughters and sons, 
 your own daily food and clothing, and the [ceremonies 
 of the] times and seasons.* All these you may be able 
 by degrees duly to regulate. 
 
 To sum up the whole, ;be not in arrears with your 
 taxes, then in the public offices there will be leisure ; the 
 villages will not be teased by the frequent coming of 
 police officers ; in every family both the old and young 
 will live in repose. How joyful 1 
 
 If you know not that the revenues are important, 
 and that the law will not dispense with them, perhaps 
 depending on yourself, because you have obtained rank, 
 or because you hold a situation in some of the public 
 offices, you will obstinately refuse to pay them in. 
 Perhaps for once the cash is not in hand, and you delay 
 one or two terms ; and will not make haste when you 
 have the money. You suppose that putting off the pay- 
 ment for a little, and procrastinating for another five 
 days, will give you the benefit of it for that little time. 
 You say, the results of next year are uncertain. Were I 
 
 • B. g. worshipping at the tombs, oflfering to the dead, and to the 
 gemi of the hilla, rivers, districts, &c. 
 
170 THB SACRED EDICT. 
 
 once in ten thousand times to pay in early, suddenly a 
 calamity comes; and is reported [to His Majesty,] and 
 one or two teaths of the whole [that remained unpaid] 
 is dispensed with, should I not, in such a case be the 
 loser ? 
 
 There are also others who, though they have several 
 measures of grain, yet will not part with and sell it to 
 pay off their taxes ; but wish to wait till the price of 
 the market rise, and then dispose of it. But they do 
 not consider that the Mandarins have a determined 
 time when their reports must be presented. It has for 
 a considerable time been fixed that the half [of the re- 
 venue] shall be paid in the fourth moon, and the! whole 
 completed in the ninth moon. 
 
 If you pass over the terms and have not the due pro- 
 portion [of your taxes] ready, the Mandarins will be 
 taken to task. They must therefore regard their own 
 responsibility; and finding that you do;notpay, they 
 cannot avoid dealing punishment witL severity. 
 
 The collectors who call for the taxes are also beaten ; 
 how then can they cease from urging? They will, be 
 sure to be at your door every day, wanting this and de- 
 manding that. To-day you give a trifle of money to 
 these coUe&tors ;. and to-morrow you must give them a 
 little bribe. There are nameless ways of S'pending'to 
 wh-icb you do.flot advert for the moment; when aU the 
 items and fractions are reckoned up, I fear they will 
 amount to more than even the regular taxes, which 
 must after ftU bp paid. Now if by delay, the payment 
 could be prevented, it would be all well; but if when 
 the matter is examined, you after all be compelled to 
 pay, what advantage will you then have by yoUr 'pro- 
 crastination ? Merely running^deeijiei* in debt, that is dli'K 
 
' THE SACKED ECIC^. lYl 
 
 Witli respect tt) yon, merchants,, yon are still naore 
 addicted to putting off the payment of yonr tqxes. 
 You daily connect yourselves with the Mandarins; ,y.ou 
 give them introductory presents and tokens of politeness 
 at the return of the season ; and bribe them to purchase 
 their favour. You wish them, term after term, to give 
 you a running acctrant, tiH at last, when the diebt has 
 accumulated day by day for many months and yisara-, 
 you are obliged to go and bribe and consult with them, 
 to allow you to jpay it off by instalments in five or in 
 ten years. And in the end, t^rhen you have spent a large 
 sum, you will find that, from of old, the debt of the salt 
 revenue has never been fbrgiven, afterwards the whole 
 property lias been sold off, aind even sons and grandsons 
 are not free from the stain. Consider now rathfer than 
 give awf^y your money to the Mandarins, wbuld it not 
 be much better to pay off the legal duties ? Rather than 
 act tli« part of an ignotant and stupid race, would it not 
 be much better to beliave as a worthy people, correct, 
 and obsei^vent of the laws? Even those persons #ho 
 cannot be surpassed in stupidity, know this. Why th^i 
 go on lengthening out, your debts 1 
 
 Farther, 'superiors and inferiors are ' all one body. 
 "When superiors, act w6ll, inferiors should also act cortes- 
 pondently. Eefiect that the daily anxieties and labours 
 of government are all in the service of the people. Is 
 iJh-ere an inunda'tioa 1 There must be dykes raised to 
 keep it-off [from the field's]. Is there drought 1 jjrkyb^ 
 Tnust be offered for rain. Are there locusts'?* thSy 
 
 . . .• 1 ! i lii' ■! 
 
 • Locust is the Gfyllaa migratorras offLinnseiM, or cononon iaigr^^igr 
 locust; of all other insects the most destructive to man. The Chinese 
 desorihetheiir. operations tibUsy 3' they ispDietiiniesiMisCanttoBijd3«>ap^*.r, 
 their myriads darken the air. In an instant they devastate whole fields, 
 &c." 
 
172 THE SACRED EDICT. 
 
 must be destroyeij. If fortunately the calamity be pre- 
 vented, you are all happy. 
 
 But if unfortunately it comes, his Majesty dispenses 
 with your taxes, and also bountifully gives you 
 alms. A thousand means and an hundred plans such 
 as. these, are employed in behalf of the people. And 
 will you, people, still suffer yourselves to be behind in 
 your taxes, thereby obstinately depriving the national 
 family of the necessary supples 1 Ask, ask, yourselvep. 
 How is it possible that our minds can be easy? 
 
 For example, when you were children, before the heel t 
 of your parents, they sustained a thousand sorrows 
 and ten thousand toils, to amass some property of which 
 you all become joint sharers. Duty requires you to la- 
 bour for, serve and nourish them, that they may be com- 
 fortable during their few remaining days. Thus you 
 would complete your part as children. 
 
 Parental kindness is very profound. If children regard 
 it not, but on the contrary, take their money, collect 
 and store it up in their own purses, such children are 
 brutes to all intents and purposes; how can they be ac- 
 counted human beings? 
 
 Therefore, His Imperial Majesty desires you,'soldiers 
 and people, to raise your thoughts to the army and the 
 hation above ; and bend your regards to your persons and 
 families below;. and exhorts you to complete the pay- 
 ment of your taxes in due time. Thus without, you will 
 have the fame of exerting your ability [in the service of 
 your sovereign]. Within, you will enjoy rest and true 
 comfort ; the Mandarins will not distress you ; the clerks 
 will not vex you ; — how joyful will you then be ! 
 
 t That is, while at home with parents,or about their hand in infancy. 
 
THE SACRED EDICT. 17^ 
 
 From of old it has been said, "If you would have 
 an easy mind first pay the Mandarins." All of you act 
 consonantly to the full heart and gracious wishes of His 
 Imperial Majesty; this is your duty. 
 
MAXIM FIFTEENTH. 
 
 UNITE THE PAOU AND KEA, IN ORDER TO EXTIR- 
 PATE ROBBERY AND THEFT. 
 
 AMPLIFICATION. 
 
 Feom of old the repose of the people has rested on 
 the extermination of robberies. The means to pluck up, 
 to manifest, guard against, and oppose them, should 
 therefore be previously prepared. Hence those who 
 take them are rewarded ; those who let them go, punish- 
 ed ; those who evade discovering them, prohibited , and 
 those who seize them not within the limited time, 
 chastised. But the best of all these methods is not 
 equal to the law of the Paou and Kea. Ten families 
 form a Kea; ten Kea constitute a Paou. The Kea has 
 its. elder, the Paou its chief. A register is established ; 
 mutual watch and inspection are kept. This is just the 
 law of mutual inspection, handed down from antiquity. 
 Therefore when our sacred father, the benevolent Em- 
 peror, in the exalted edict, said, " Unite the Paou and 
 Kea, in order to extirpate robbei^y and theft," it was 
 precisely because he wished to give stability and repose 
 
THE SACRED EDICT. 17S- 
 
 to all within the four seas and nine Chows. His sacred 
 solicitude to purge the root and purify the source, was 
 most sincere and exalted. 
 
 But it is to be feared 'that having obeyed for a length 
 of time, you become remiss ; that the Mandarins satisfy 
 themselves by merely examining the register ; and the 
 people, with hanging up the Mun-pae ; while a hearty 
 union, in keeping the law of mutual inspection, is want- 
 ing. So that the vile are encouraged to shelter [in the 
 villages], and every species of crime is produced. 
 
 Hence, when a neighbour loses any thing, it is re- 
 gard'ed as T'sm^^ and Zm^A* regard each other. When 
 a rich fd,mily' is robbed^ people, contrary to what is 
 proper,- point;- to it with a malicious pleasure, saying; "It 
 is right that property unjustly gotten, should go as it 
 came." Aifld^ farther, the military behave vejjatiously, 
 and the police villanously, towards the people ; making 
 the^ public service a pretext for serving- themselves ; bor- 
 rowi-ng the- empty name of Searchers to indulge theit 
 own insatiability; The name of the Pkou and' Kea re- 
 mains, but without reality-. The trouble- of the Faou 
 and ^to is- sustained, without reaping the advantages. 
 Hence it is evident, that it- is no easy matter- to exter- 
 minate robbers and thieves. 
 
 However well calculated any means may be to benefit 
 a people, they must stiH be used with diligence and 
 truth. I'rom henceforth let the cities-and villages rigo- 
 rously' execute th-e law of the Faou and Kea, each place 
 
 • Tdnjf-- 13 a covjjiitrjj in. tljp pvovince qf. Sken-See, at the northrwesl, 
 and TwAa qoqmry, mf(%e Siang^ at thg sonth-e^?t , e!?;tpemity o.f Q,hjp.a,; 
 the meaning is^, that they concern themselves np, more about a thing 
 Btolen from a neighbour, than a m^n of Tsinff •wouli do ahoui what 
 happens at Yw^, which he might never probably hear of. 
 
176 THE SACEED EDICT. 
 
 divide itself into Paous, and each Paou into Keas. Let 
 the cities divide their streets, and the villages their com- 
 pounds ; and let the neighbours mutually watch over 
 each other. 
 
 In great families the number of domestics may amount 
 to ' several hundreds. Among these are some good and 
 some bad, but their masters must be responsible for 
 them. With respect to those whose habitations and 
 cottages are thinly scattered through the villages ; who 
 among them has property and who has not ; who is good 
 and who is bad; the elder of the village and the chief 
 of: the Papu, may daily and personally know. The 
 conduct, and manner of comers and goers, they may 
 secretly investigate. Meeting those who neglect their 
 business, from drinking clubs, cock-fighting, dog-racing, 
 assembling in the night and dispersing at the dawn, 
 together with persons whose footsteps are of doubtful 
 character, who can give no good account of themselves ; 
 the whole of these should be instantly informed against, 
 and not suflFered to remain a moment within the Kea. 
 In the ancient temples of the wilderness, in places of 
 noise and riot, and in the monasteries, those villanous 
 persons are more easily concealed; therefore, search 
 and watch these more vigilantly. 
 
 With respect to you, soldiers; who guard the country, 
 you ought in like manner to search all around, both day 
 and night. Make not this, however, a pretext to create 
 disturbances. Let not private enmities induce you to in- 
 jure others. Receive not bribes to let these culprits go. 
 Let not intimacies induce you to spare them. Unite your 
 energies with one mind. Dividie yourselves, and change 
 your positions. Then thieves will find no resting place, 
 and the army and people will enjoy the sweets of repose. 
 
THE SACBED EDICT. 177 
 
 On examining the method of the ancients in resisting 
 robbers, it appears to have been this: every village built 
 a watch-house, in which a drum was placed. When a 
 family lost any things, this drum was beat to give no- 
 tice ; then the whole multitude arose like one man and 
 took possession of the more important places. How thfen 
 could the thieves escape 7 Hence it is said, that the 
 existing military law is founded on the Paou and Kea 
 law. Should pirates infest tlie lakes and the sea, where 
 the law of the Faou and Kea cannot be put in execution, 
 unite the ships into a squadron : let them move and. rest 
 together, and let one and all unitedly search. The 
 pirates will find it difficult then to conceal themselves. 
 The whole rests on sincerity in acting, and on previous 
 preparation. 
 
 If you consider this as a mere common place docu- 
 ment, and but negligently and slovenly attend to this 
 business, till you be robbed, lose your money, and others 
 are involved ; not only will our sublime wish to put an 
 end to robbery, and give rest to the people, be frus- 
 trated, but also there will remain no sure method of pro- 
 tecting your own persons and families. 
 
 [^Sh hundred and twenty-eight characters-l 
 
 PAEAPHEASE. 
 
 The meaning of his Imperial Majesty is to this effect. 
 In every age, to enable a people to live at rest, much 
 depends on putting a stop to robbery and theft. It is 
 therefore necessary that means for this purpose should 
 be previously prepared. Hence there are rewards ap- 
 pointed for those who take thieves; punishments for 
 those who let them escape ; interdicts for those who 
 
178 THE SACRED EDICT. 
 
 conceal and do not inform of them ; and a section of the 
 law fixing the punishment of those who do not take 
 them within the limited time. Among all these me- 
 thbds, however, the law of the Paou and Kea * is by far 
 the best; 
 
 Why is this called the law ^of Paou and Kea ? Ten 
 families form a Kea. Every Kea must appoint over it 
 an elder. Ten Kea form a Faou. Every Paou must 
 Constitute a captain over it. 
 
 A register book is prepared, in order that there may 
 be mutual inquiry made with respect to those who are 
 coming, going, and residing. If things are lost out of one 
 family, the other nine families are involved. This is 
 just the ancient law revived of mutually watching over 
 and assisting each other ; therefore, our sacred ancestor, 
 the benevolent Emperor, spoke this sentence, in order to 
 cause all the people under the wide heavens, to obtain 
 rest. His views on these subjects were most correct and 
 excellent. 
 
 But it iis much to be feared that, having observed this 
 law for a long period of time, obedience to it has degen- 
 erated into mere formality ; that the Mahdarins satisfy 
 themselves with barely examining the register ; and the 
 pe iple with hanging up the Mun-pae.'[ A cordial union 
 of the neighbourhood in searching out thieves, according 
 to law, it is to be feared, dies away. Hence bad men 
 are encouraged to come from all quarters ; a nest of 
 
 • Divisions of the people into tens land hundreds of families. Ten 
 families form a JSea, and ten Sea constitute a Paou, or a divisioii of one 
 hiindred families. i i 
 
 t Mun-pae is a small board hung-up at the door with the names and 
 surnames of_all that reside in the house ; men and woman, servants aild 
 slaves. 
 
THE SACRED EDICT. 179 
 
 thieves is formed; and every species of crime perpe^ 
 trated. Instances of this are to be met with. Probably 
 you who are near neighbours perfectly know that such 
 persons are thieves ; yet you will not inform against 
 them : what are the reasons of this ] They are about 
 three. 
 
 First, the local officers are without genuine regard to 
 the people, and mind only their own fame. What they 
 are ever most afraid of is, to have to report that there 
 are thieves, lest the fact should expose their own con- 
 duct to an official investigation. If the person who has 
 lost his goods reports a daring robbery, or a secret one, 
 they do not go and take the thieves, but first repeatedly 
 examine the loser. Or if they do take the thieves and 
 discover the booty, yet they distress the loser almost to 
 death. Therefore those who have lost their property 
 dare not report it, but must, on the contrary, with a sor- 
 rowful heart, quietly eat the bitter melon. Now, consid- 
 er, if the loser dare not inform, the thieves, finding the 
 Mandarins do not oppose them, will more easily effect 
 their purposes. 
 
 Though they dwell on your right or left hand, yet 
 [you say to yourselves], " how is it possible for them to 
 steal any thing 1 we have only each to watch against 
 them, that we may not be plundered by them. Should 
 we inform the magistrate against them, and he not 
 vigoroiisiy investigate the business, it would produce in 
 them an inveterate enmity against us." Hence it is that 
 when the report [from the heads of the divisions] are 
 taken in, a confused instrument is presented, stating ; 
 " my Kea is perfectly free from thieves ; " and there the 
 business ends. 
 
 Second, In the hfeighbourhOod there are those shame- 
 
180 THE SACRED EDICT. 
 
 less country squires, Seu-tsaes, pettifogging attorneys, and 
 other such like persons, who get their clothes and rice 
 from the robbers and thieves ; sit at home and divide 
 the spoil, and intentionally conceal them ; therefore the 
 poor people dare not put out their heads. 
 
 Third, The people are slothful, and though in their 
 own ICea there are thieves, yet contrary to truth they 
 say concerning them, " the rabbit does not eat the grass 
 by the side of its own warren ; it goes to other places 
 and secretly steals. If they injure us not, that is 
 enou(i;h; what .necessity is there to be the first to in- 
 form r' 
 
 Perhaps, instead of informing, they go and connect 
 themselves with them ; buy the booty at a cheap rate ; 
 or covet a little of their good wine, and. well-fed meat. 
 Who of such would inform' of the thief? 
 
 There are these reasons, therefore, why the law of the 
 Kea and Paou is ineffective. When a neighbouring 
 family loses any thing, it is no more regarded than if it 
 belonged to a mere straggler passing along the road.. 
 
 If any thing be stolen from a rich man, the neighbours 
 talk of his rights and wrongs, and tauntingly say, " Be- 
 fore, he would not part with a single farthing; how 
 conies it to pass that he has suffered the thieves to steal 
 so many things to-day"? Ah! it is the just retribution 
 of heaven !" 
 
 There is another extremely vile race of men, v^., the 
 clerks who are over the punishment, the thieftakers, 
 and the police officers in the several districts. These 
 men make t}ie public service a pretext, in order to serve 
 their own private interest. The^ borrow the empty 
 name of Searchers. Give them wiiat they ask, still 
 their oppressive demands are insatiable. 
 
THE SACRED EDICT. 181 
 
 Moving, and at rest, they must have money. When 
 they make a register-book, they must have money ; when 
 they give a ten-family register-board, they must have 
 money ; and if there be no money, you will come poorly 
 off. This is not to protect the people ; but on the con- 
 trary, to distress them. 
 
 When things go on thus, there remains only the empty 
 name of the Paou and ^ea law; but none of its reality. 
 You have the successive expense of the Kea and Paou 
 to sustain, without deriving any of their advantages. 
 Hence it is that thieves multiply day after day, so that 
 the country cannot obtain rest for them. . . 
 
 Consider the law of the Paou and\Sea. In its origin 
 it was a most excellent law ; but it must be obeyed with 
 sincerity, in order that it may be profitable. 
 
 From henceforth, in the cities and villages, let the 
 Pa^u and Kea law be rigorously put in execution. Let 
 each place divide itself into hundreds of families, and 
 each hundred resolve itself into tens. Let each gtreet of 
 the cities be thus divided, and each compound of the vil- 
 lages ; and let the various families each watch over the 
 other. In every large family, the persons, including do- 
 mestics and labourers, may amount to several hundreds ; 
 among these there are good and bad. Let their own fami- 
 ly be security for them. With respect to small villages, 
 where the people are very few, there are in them those 
 who have property, and those who have not ; those who 
 are good and those who are bad ; and there is not an in- 
 dividual who is not daily seen by the elders and chiefs ; 
 and there are none who go out and come in that may 
 not be examined. Moreover it is not enough to wait 
 till you see them steal, and then go and inform the 
 magistrates. 
 
182 THE SACRED EDICT. 
 
 All thieves must necessarily have some house of 
 resort, in which they are hidden. The thieves of other 
 places take up their rest in this place, and steal the 
 thingSi belonging to people here. The thieves of this 
 place make their nest in other places, and steal things 
 belonging to people there ; thus mutually exchanging 
 their houses of resort. 
 
 Again, there is no such thing as thieves coming from 
 a distance of several times ten lee; and stealing an ox, 
 driving away an ass, and cutting through the walls of 
 houses, had they not a hiding place at hand. 
 
 IJhere must be a den in which they lurk during the 
 day, and from which they sally out at night to seize on 
 their prey. Those gambling shops, and houses where 
 women of ill fame reside, aire precisely the haunts which 
 they frequent. Let the names of all persons in every 
 ^ea, whether gentlemen or common people, be re- 
 gistered in the Pae, and each Kea in the Paou, that you 
 may mutually investigate each others conduct. 
 
 When evening comes inquire, " Is such a man at 
 home, or not 1 Is there any strange person in such a 
 man's house 7 " At dark midnight, if any man, without 
 some particular business, be out of his house, he is un- 
 doubteidly gone to steal; and if there be any stranger in 
 the house, without some particular business, he has un- 
 doubtedly come to steal. Let the Kea ehme/ report to the 
 Pae chang, s^rid the Pae chang to the magistrates. Even 
 those who- are found in small groups of threes and fives 
 together, neglecting their duty, drinking, gambling, coek- 
 fighting, and dog-racing,* who collect at night and. 
 disperse at the dawn, together with those persons wjipser 
 
 • An ancient custom common in the country of Tiee. 
 
THE SAVORED EDICT, 183 
 
 footsteps are of doubtful character, and who can give no 
 good account of themselves ; let them all be instantly 
 informed against, and on no account suffered to remain 
 in the Kea, Thus, you will at once prevent both the 
 loss of your goods, and also the danger of being involved 
 by robbers and thieves. Those bad men cannot hinder 
 you from going to search. If you dread the number of 
 their partners, or violence from their strength ; or if you 
 fear their inflttence, there is nothing to hinder you from 
 acquainting the magistrate secretly ; thus they are sure 
 of punishment. You, soldi6rs, who guard the country 
 should both in the black night and clear day, vigilantly 
 walk about searching. On the highways there should 
 be erected some sheds,* and at the end of the alleys 
 there should be a gate. Let those who possess riches 
 layout a little money; and those who do not possess 
 riches, exert their strength. In every shed let there be 
 placed one or two muskets ; and at the end of every 
 alley a Lo,'\ and a lamp with oil. From nine o'clock and 
 after, prohibit walking at night. 
 
 Where persons are found transgressing this night-law, 
 detain them till morning, and then let them go. If they 
 presume on their strength, report it to the magistrate 
 that he m-ay restrain them. If there be others to aid 
 them, assure yourselves they are banditti. Take the 
 whole of them before the magistrate. The moment you 
 hear that there are thieves, strike the Lo, and Ipt all 
 
 * Wtere the milKapy, who keep watch, may lodge. 
 
 t io a large instrument of brass somewhat resembling a cymbal in 
 form, 'it emits a loiid SQund, and has been eaUed a Gong by European 
 writers. 
 
184 THE SACRED EDICT. 
 
 from every quarter, come at the call to assist in taking 
 them. 
 
 If any of them are killed, next day inform the magis- 
 trate that a coroner's inquest may be held, and then bury 
 them out of the way. Though the persons who take 
 thieves will be rewarded according to law, yet you must 
 not borrow this as a pretence f-)r creating disturbances. 
 Let not private enmities induce you to involve peaceable 
 men in difficulties; let not the love of bribes induce you 
 to allow thieves to get away. Let not your intimacy 
 with them induce you to spare them, and prevent you 
 from informing against them. But you must exert 
 yourselves with one mind ; and often change your posi- 
 tions and movements. Let all come forward ; how will 
 it be possible for them then to effect their escape 7 
 
 The thieves being put an end to, the army and the 
 people will all enjoy the happiness of quiet repose. The 
 ancient method of taking thieves was this; wherever 
 there was a village there was a watch-house built. In 
 the watch-house, there was placed a' drum. When any 
 family was disturbed, the drum was instantly beaten, 
 aind the people of every family and house rose and took 
 possession of the entrances of the alleys. How then could 
 the thief get off? The military law was found wrapped 
 up in this of the Paou and Kea. If pirates frequent the 
 lakes and the sea, the law of the Paou and Kea will be 
 of no service in such a case. You must unite the ships 
 into a squadron. Moving, let all move in a body; resting, 
 let all rest together ; let one and all search ; and it will 
 be difficult for the pirates to conceal themselves. The 
 whole depends on sincerity of performance ; and on pre- 
 paring the means in due time. 
 
 If the old practice be trifled with, the property of 
 
THE SACRED EDICT. 185 
 
 your families will be stolen. Should this happen in one 
 family, nine others will be involved. And not only 
 His Imperial Majesty's abundantly gracious wishes be 
 frustrated, but also there will remain no means of pre- 
 serving your own persons and families. Let all of you, 
 soldiers and people, remember this. 
 
MAXIM SIXTEENTH. 
 
 SETTLE ANIMOSITIES, THAT LIVES MAY BE DULY 
 VALUED. 
 
 AMPLIFICATION. 
 
 We think that among the principles of human con- 
 duct, there is none greater than that of preserving the 
 body. The people have bodies, by which to attend to 
 the radical things, to cultivate the- land, nourish their 
 parents, and support their families. The military have 
 bodies, by which to parctise the military art, and aiFord 
 protection, in order to remunerate the government. The 
 body was made for use ; therefore men should love them- 
 selves. But the passions of living men are deviating, 
 and they cannot change them. They indulge their 
 tempers till they burst forth, and cannot be stopped. 
 Provoked to anger for a single day, unconquerable 
 ' enmities are produced ; mutual revenge is sought ; both 
 parties are wounded and injured. It arose from very 
 small beginnings, but great injury results. 
 
 The* parties consider not that the criminal law has 
 determined the punishment of crimes. Though govern- 
 ment be very indulgent, yet it cannot, contrary to law, 
 
THE SACRED EDICT. 187 
 
 show mercy to the murderer. Our sacred father, the 
 benevolent Emperor, in consequence of desiring to mani- 
 fest compassionate regard to you, closed the sixteen 
 maxims of the admonitory Edict by teaching to respect 
 life. The heart of heaven and earth delights in animated 
 nature ; but fools regard not themselves. The govern- 
 ment of a good prince loves to nourish, but multitudes 
 of the ignorant lightly value life. If the misery rise not 
 from former animosities, it proceeds from momentary 
 anger. The violent, depending on the strength of their 
 backbone, kill others, and throw away their own lives. 
 The pusillanimous, wishing to bring the guilt of their 
 blood on others, throw themselves into the water, or 
 -hang themselves. Anger rises to enmity, and enmity 
 increases anger. The original causes of this are indeed 
 not confined to a few. But that in which the military 
 and people more easily ofiend, arises, in many instances, 
 from indulging in the use of spirituous liquors ; for 
 spirits are a thing which can disorder the mind and will 
 of man, and occasion a loss of his usual equanimity. 
 •Probably, while guest and host are taking a glass to- 
 gether, they proceed from mirth to drunkenness. Then 
 an improper word leads to laying hold of. daggers, and 
 encountering each other ; or 'probably, a cross look cre- 
 ates an offence which could have been as easily settled at 
 first as the melting of ice; but which, after the passions 
 are heated by wine, breaks forth and is as hard to endure 
 as the deep enmities which should be revenged. It is 
 generally seen that in five or six cases out of ten, 
 involving life, which come, before the Criminal Board, 
 the evil has arisen from spirituous liquors. Alas, for 
 them ! the body is placed in chains,.; their pnperty lost ; 
 their persons tljrown. away ; ,aad, not only,, so,, but their 
 
188 THE SACRED EDICT. 
 
 families are involved ; and misery spreads through the 
 neigbbourhood. After this, to beat on the breast, bitterly 
 wailing and repenting, what will that avail 1 
 
 From hence let all of you reverently listen to the 
 Sacred Edict, and keep yourselves every moment awake 
 -to its admonitions. Consider whether animosities, or 
 your body, be the more important. Neither call former 
 quarrels to mind, nor overlook future consequences. Con- 
 sider, whether anger or life, be the less valuable. Nei- 
 ther hastily revenge momentary anger, nor lay a founda- 
 tion for future repentance. Allowing that a man should 
 manifest a degree of rudeness which is really hard to 
 bear; yet think of the consequences to your person: 
 accord with the instructions of parents and elder bro- 
 thers ; listen to the peace-making voice of friends, and it 
 w:iU be excused or settled according to the law of reason. 
 
 With respect to the injury of ardent spirits, let it be 
 more vigilantly watched against. The ancients [at sea- 
 sons of festivity] appointed a person to watch and keep 
 an account. They feared, that noisy mirth and songs 
 might end in strife, and in throwing about the -crockery. 
 Shoilld we then drown reflexion in the puddle iof intoxi- 
 cation, and throw our persons in the Way of punishment 1 
 
 The proverb says, " To bear for a moment, will secure 
 your person ; therefore put away anger and animosities." 
 The plan for presei*ving life and protecting families rests 
 solely on this. 
 
 Cherish mildness, disperse passion; then you need not 
 wait for the mediation of others: habits of contention will 
 cease of their own accord. How excellent would such 
 manners be ! 
 
 Kung-tsze sa;id, " "When anger rises, think of the con- 
 sequences." Mung-tsse Baid, " He that repeatedly treats 
 
THE SACRED EDICT. 189 
 
 any one rudely [without provocation] is a fool." The 
 doctrines delivered down by these sages, from more than 
 a thousand years ago, correspond exactly with those ex- 
 plained in the Edict of our sacred father, the benevolent 
 Emperor. 
 
 Soldiers and people, respectfully obey this : disregard it 
 not. Then the people in their cottages', will be protect- 
 ed ; the soldiers in the camp, enjoy repose ; below, you 
 will support your family character ; and above, reward 
 the nation. Comfortable and easy in days of abundance, 
 all will advance to a virtuous old age. Does not this 
 illustrate the advantages of settling animosities 7 
 [^Szx hundred and forty-four words."] 
 
 PAEIPHEASE. 
 
 The meaning of his Imperial Majesty is to this pur- 
 pose. The life of all men in the world is the gift of the 
 heavens, and their bodies are descended from their par- 
 ents. These are not light considerations. Heaven made 
 us men, not brutes. We ought tlierefore to act the part 
 of men, and not that of brutes. Then we shall not frus- 
 trate the intentions of heaven and earth in producing us. 
 Our parents, in bringing us forth to life, sustained 
 multiplied sorrows and anxieties; looking forward in 
 hope that we should become good men, and shed rays of 
 glory around our ancestors. We ought, therefore, to be 
 watchful, and not transgress our Sovereign's law, that 
 we may [at death] deliver over our persons complete, to 
 our parents! Then we shall not render vain their toils 
 in bringing us into being. The protection of the body is 
 man's greatest concern. The people have bodies, by 
 which to attend to the planting of the fields, that they 
 
190 TSB SACJftim JEDtCT. 
 
 may serve their parents Tvho are ^hnve them, a'hd 
 nourish their wives and children who are below them. 
 The soldiers have bodies, by whi«h to practise the mili- 
 tary art, to prortect the people below Ithem; and re- 
 munerate his Majesty above them. The body was made, 
 for usefulness ; therefore we should spare oursel-v«s. Thus 
 we shall accord with what the Heaou King says, " The 
 substance of our body, the iair and'the skin, are all re- 
 ceived from our parents, we may not presume to injure 
 them." Henee it was that the ancients dared not, in 
 moving a foot, forget their parents, lest they should fall 
 down and wound that body which was derived from 
 them. In uttering a word, they dared not to forget 
 their parents, lest that, by an opprobrious sentence, 
 people should be induced to retort some word that would 
 reflect disgrace on their rprogenitor. 
 
 Were the body viewed in this most important light 
 how then could hatred and enmities exist among men '\ 
 But the propensities of man are very deviating ; and not 
 having knowledge to renovate tliem, he Indulges them, 
 and acts accordingly. A moment's ir-ritatipn produces 
 a total disregard of life. Perhaps in fighting with others, 
 he is either killed > or kills some one, and niustpay for it 
 by the forfeit of biis own life, itasty anger leads to 
 unconquerable enmity. Mutual revenges are sought. 
 Both parties are wounded and injured. In the be- 
 ginning it .is very small, biit the injury produped is 
 very ^eat. 
 
 I^ow consider. Why should a good 'body be so lightly 
 valued ."? ' 
 
 The .violent boast of their courage, and at every open- 
 ing, of the mouth say, "Strike tliem to death, it will 
 merely cost the forfeit of life ; that willbe all, and what 
 
THE BACEED EDICT. 191 
 
 mighty matter is that " But at the time of punishment, 
 when they must give up life as an atonement, the 
 torture will be insufferable ; they will bitterly pray to be 
 spared, and cry, " Mercy ! mercy ! " People, who stand 
 by looking on, will say, "Ah! where is now your 
 former boasted courage i " At this juncture repentance 
 is too late. 
 
 They consider not that the enemies of parents and 
 brothers are those only on whom we should be avenged ; 
 other things, such as boxing and prattlings, are merely 
 from momentary irritation. Strifes about money and 
 lands are things without the body ; of what importance 
 are they'? These trifling contentions may all be easily 
 settled. In the world, we see men who care not to re- 
 venge the great injuries of their parents and brothers : 
 who yet, regardless of life, are ever contending about 
 riches, or a few improper words. The ancients said, 
 " Suppress animosities ; let them not increase." If a fix^ 
 ed enmity exist between me and any man, I seek to 
 injure him, and he seeks to injure me ; and multiplied de- 
 vices are employed on both sides. The taste of our food 
 is not perceived ; our sjeep is not sound ; the breath of 
 murder begins to vent itself, and an evil demon follows 
 us. From hence, day after day, the spirit of mutual re- 
 venge becomes deeper and deeper, and it is hard to say 
 where the matter may end. But they consider not that 
 death is t^e certain punishment of the murderer. The 
 law has determined it so. Though the grace of the na- 
 tion may excuse much ; yet it cannot forgive the crime 
 of murder. 
 
 Our sacred ancestor, the benevolent Emperor, in tile 
 last of the Sixteen Maxims, exhorts to suppress animo- 
 sities, in order tha;t life may be duly valued. This was 
 
192 THE SACBED EDICT. 
 
 done with the gracious view of manifesting compassion 
 »towards you. 
 
 Reflect that the heart of heaven and earth delights in 
 animated nature ; and the government of His Majesty 
 in your nourishment. But you regard not your own 
 persons, often lightly value life ; and commit murder. 
 If this misery arise not from old quarrels, -it springs 
 from a moment's wrath. When violent persons, depend- 
 ing on their strength and courage, kill a man, they make 
 their escape to other countries. Weak people, who can- 
 not endure a little insult, desirous of bringing the guilt 
 of their blood upon others, rashly form the mad resolu- 
 tion perhaps of jumping into a river; of throwing them- 
 selves into a well ; or of hanging themselves up to the 
 beams of the house. The reason of these things is, that 
 anger rises to enmity, and enmity increases anger. 
 
 Would we trace this back to its origin, we should find 
 that it does not arise from one cause alone ; that, how- 
 ever, wherein the soldiers and people are most apt to 
 offend, arises from indulgence in the use of ardent spi- 
 rits. How is that 'I Spirits, though distilled from the 
 wort of grain, when drank, possess in a high degree, the 
 power of disordering the human passions, and of chang- 
 ing the determination of the will. From of old it has 
 been said, " Spirits can complete an affair, and spirits 
 can destroy an affair." I have seen few things that they 
 can complete, but many that they have destroyed. 
 
 Perhaps, while the guest and host are taking a glass 
 together, both get drunk, an improper word escapes ; 
 then they overturn the table, throw about the cups, seize 
 the knives, lay hold on sticks, and a scuflle ensues. Per- 
 haps a quarrel arises from a trifling jealousy, which 
 might have been easily settled at first ; but which, after 
 
THE SACIIED edict! 193 
 
 wine, cannot be borne. Thiis enmity becomes equal to 
 that [created by the injury of pareiit^J wherein, a man 
 oiight not to live under the same 'heaven with, his 
 enemy.* It is generally seen that, in, five or six cases 
 out of ten, whrch are laid before the Cririunal Board, 
 involving life, the evil arose from drunkenness. When 
 the criminal comes to the critical tiihe of punishment, 
 he tnust' wear the Km and'6arry hi^ chains. His family 
 is ruined ; his liffe destroyed ; and not only so,.1but his 
 wife and children are involved, and his neighbours drag- 
 ged into difficulties. At thig juncture repentance . will 
 avail nothing. ^ , ', 
 
 From henceforth, let all of youj on. every occasion 
 listen with reverence to the warning' voice of the Sacred 
 Edict. Aill of you consider ; Among men living in the 
 World, where is there one without the' ^kssion of anger % 
 Yet, in all things there is a principle ; a right and a 
 
 ■':■••'' ,, ' r.-y. 1 
 
 * It is an established principle anKjug flie' Chinese, which they re- 
 ceived frqm Confueius, that a man Bhouldjberevengedon theenernyj esjje- 
 cialiy. on the miirderer, of hig parents, to what, ever danger he may ex;- 
 p'ose himself in seeking that revenge. Hence in the Lee-Jceg, w.e find 
 the following words: '^ Tsze Sea asked Confucius, saying, How should a 
 man treat the mui-derer of his parents ? ^ OonfUcius iahswered : He 
 slioull ^sep in the dust, and make his shield his.pillo\iir [till hei be 
 ajfenged].; Let him;not fill an pjGS.Gial,situatiop, orreiiiainsin lifeunder 
 the same heaven -s^ith his enemy. Eve;a .yhen, going to th^e mart^t^: , 
 and public places [where weapons ought not to.be carped], let hin^wfeap-: 
 his dagger. On meeting him whefever it' be,' Ke is to engage iii combat 
 widihim." ■, ' " ■■ ' 'I •■'■'•^' "'■'•■• i^- 
 
 The comment 3!;hich the: learned Chinese .' make oti this piisskgof is, 
 "That, the matter should legally be repr/esp|ted-^ /th^ magistrate fifStj. 
 but that, should he be influenced by bribes, or any other, cause, tp,spare 
 the criminal, the injured party ,shoU|ld then take the law in. his own 
 hand. But even i^'amaft- should' kill the criiriinal without informing 
 tl^e magistrate first, hi| oflfence is viewed by th'e lafw a's very triW&l'. ' 
 
194 THE SACBED EDICT. 
 
 wrong ; a crooked and a straight, which should be clear- 
 ly discriminated, Men think only of other people's 
 faults, but not of their own ; therefore the spirit of con- 
 tention gradually increases more and more, till it end in 
 perfect enmity, which cannot be dissolved. Were each 
 one to search out his own errors, and say within himself, 
 " This evil is in consequence of such an error of mine. 
 Although he be in the fault, I am also a little in the 
 fault. It is not to be wondered at, that he treats me 
 thus." But supposing that a man had really treated 
 me extremely ill, yet whether do you think that my 
 own body, or avenging enmities is the more important 1 
 Were I merely to set my mind on avenging this trifling 
 injury, while I throw away my own life, should I not 
 act the part of a consummate fool ? Were men to cherish 
 such thoughts, their rash anger would be dissolved 
 like the melting ice, and scattered like the house-top 
 tiles before the wind. What trouble would they then 
 meet with for a whole life ! Do not call to mind former 
 jealousies, and forget the troubles of after days. Do not 
 give way to momentary anger, and thus lay a foundation 
 for after repentance. Allowing even that people treat 
 me with a degree of rudeness which is really hard to 
 bear ; still let me think of the consequences to my life ; 
 follow the admonitions of my father and elder brother 
 only; and listeu to the peace-making counsel of my 
 friends ; then all will be right. 
 
 However deep the enmity, and however great the 
 hatred, yet if you calmly reason the matter, the whole 
 may be passed over. If you act according to reason, all 
 will be settled. 
 
 I advise you, people, that when you meet with any 
 untoward affair, you think chiefly of your own faults ; 
 
THE SACRED EDICT. 195 
 
 that you take your own hasty temper, and bear it down ; 
 and even what others say of you behind your back, do 
 not readily give credit to it. In doing so you will pre- 
 vent an immense deal of trouble. The ancients said, 
 " To bear a moment's anger will prevent an hundred 
 days of sorrow"— most excellently said ! With regard to 
 the injury produced by ardent spirits, the most vigilant 
 watch should be kept against it. The ancients, knowing 
 the multiplied evils that result from the drinking of ar- 
 dent spirits, whenever they had a feast, a person was 
 appointed to stand by, to observe and to keep an account 
 of the number of cups they drank ; and to dissuade them 
 from drinking too much. This was done purposely, lest, 
 that, after wine, noisy mirth, confused and indiscrimi- 
 nate laughter, should issue in strife. Why should we then 
 drench ourselves, over head and ears, in the puddle of in- 
 toxication, totally regardless of throwing our persons 
 under punishment 1 An ancient proverb says well, 
 " Bear a single moment, and your person will be preserv- 
 ed complete." This sentence teaches men that they 
 should only forbear, and that by forbearing for a mo- 
 ment, the protection of their persons is insured. 
 
 The suppressing of animosities is assuredly the proper 
 means for the protection of lives and of families. But to 
 forbear at the moment is not easy. It is necessary that 
 we every day moderate our temper; when even our 
 hasty spirit rises, we should instantly restrain it, and care- 
 fully investigate ourselves. Reflect thus, " He scolded 
 me, and I gave him a blow ; so that, who is the gainer and 
 who is the loser, is not very evident ; what plan must I 
 devise to get the better of him, that this mouthful of an- 
 gry breath may be dispersed?" Thus you would certain- 
 ly fix on the word Reason, as containing the proper plan. 
 
196 THH! SACRED EDICT. 
 
 The proverb says, "Three men are unable to move 
 under the word Reason."* If you debate not according 
 to reason, but will violently wrangle, there will be no 
 end to it. 
 
 Only employ reason, and go to talk with him alone ; 
 or with a few aged and upright friends ; and let them 
 determine who is in the right, and who is in the \sTong. 
 Then three or four sentences will put him so completely 
 out of countenance, that he will not be able to forbear 
 making apologies to you. The wliole rests on keeping 
 down your own temper; having right on your side, you 
 will easily subdue others, without being wounded your- 
 self; every dispute will be settled without the mediation 
 of others. No man will seek to wrangle with you. This 
 is the proper method of acting. 
 
 Formerly the sacred one [Confucius] said-, f'When 
 anger rises, think of the [conseq[uences.". This sentence 
 teaches, that when anger rises in the bosom of a man, 
 he should reflect, "If I let this anger out, by what 
 means may it afterwards be put a stop to 1 Let me not 
 become angry, lest that afterwards, I may not be able 
 to rescue myself from the consequences ; that would 
 be dreadful indeeed." 
 
 Men should suppress their hasty spirit, look towards 
 the da.nger, and seriously consider ; then assuredly they 
 would not inwlve themselves in danger. In the book 
 Mmff-tsse, it is said that if treated rudely hy- another 
 person, the man of superior virtue will not, in return, 
 treat him rudely; he will examine himself: "What evil 
 have t done to proVoke him to act thus abominably'?" 
 
 * This expresses that one nj&.n, 'djacouEaing-acfidrdijig to reason will 
 get, .thg he,tte>: .pf three aatagoaists, who use othei- weapons. 
 
THE SACRED EDICT. 197 
 
 Should this rudeness be repeated several times, he will 
 still employ self-reflection, till he himself have not a single 
 thread or hair of fault remaining. If the person still act 
 in that abominable way, the man of superior virtue will 
 merely say, "He is an unreasonable being, not differ- 
 ent fromthe brute ; " but, from the commencement to the 
 close, will not, on any account, make a tumult with 
 him. Observe how magnanimously this man of superior 
 virtue acts. * 
 
 The language of the Shing and Keen [i. e. of Confucius 
 and Mung-Use'\a.(iCOvdLS exactly with the illumined Edict 
 of our sacred ancestor, the benevolent Emperor. Let all 
 of you, soldiers and people, exert yourselves to act obe- 
 diently. Then in every country village, all will be 
 protected ; in every camp, all will enjoy repose. Below, 
 you will be able to support the dignity of your family : 
 above, to reward the nation ; you will enjoy abundance 
 in a peaceful age. Does not this clearly illustrate the 
 merit of suppressing animosities 1 
 
 TITE END. 
 
w^^ 
 
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