Horae Sinicae: Translations from the Popular Literature of the Chinese/San-Tsi-King
A
TRANSLATION
OF
SAN TSI KING;
THE
Three-character Classic.
THIS is the first of four small tracts that are put into the hands of children in China. It derives its name from the original having every member of a sentence comprised in three characters. A number of the sentences are made use of in explaining the Four-books of Kung-fu-tsi, [Confucius,] whence it becomes useful as an elementary work. The author of this tract is not known, but it is considered as ancient, and excellent in its kind.
The second tract above referred to is called yeu-hio-shi—the Child’s Ode. The third is named ’tsien-tsi-King—the Thousand-character Classic. It contains a thousand characters, every one different, yet so arranged as to make perfect sense.
The title of the fourth tract is Pe-kia-sing―the Hundred Family Names. Though it contains more than a hundred names, it is a remarkable circumstance that the family names throughout the empire are not more numerous; and that persons of the same surname never intermarry.
By committing to memory and copying these tracts, children are initiated in reading and writing. After them the Hiao-King, Szi-shu, &c. follow, according to the order mentioned in the course of this tract.
San-tsi King is the most interesting of the four. The “Child’s Ode” is addressed to the principle of vanity in the child; fine dress, the admiration of the multitude, and the pomp of rank are made use of to stimulate to exertion. The “Thousand-characters,” from their artificial arrangement, are extremely obscure: and the “Hundred Names” are necessarily uninteresting: so that of these tracts this is a favourable specimen.
There are in China a great number of teachers; and the rudiments of learning may be had, in some cases, at so low a rate as two dollars a year; yet, either from the poverty of the people, or from difficulty of attaining the written language, or from both causes combined, not more than half of the community are able to read and write. Government supports schoolmasters for the children of the soldiery, but not for the children of the poor, generally. Nor are there any charity-schools supported by voluntary contribution. Indeed, I have not been able to find that there exist any voluntary associations among the people for charitable purposes.
San-tsi King.
In the beginning of man, his nature is good.[1] The operation of nature is immediate; of custom, remote.
If not instructed, nature becomes changed. In learning the path of virtue, excellence consists in devoted application of mind.
In ancient times, the mother of the philosopher Meng-tsi lived in a neighbourhood, where the boy did not learn; in consequence of which, through grief, she cut asunder the web which she was weaving.
Tao, who lived at Yen-shan, adopted wise plans in the education of five sons, and all became illustrious.
That father is guilty of a crime, who merely feeds his children, but does not teach them.
That master, who does not teach with due authority, is a sluggard.
The child who will not learn, acts very improperly.
The youth who does not learn,―what will he be good for in old age?
As the rough diamond not cut, never assumes the form of any jewel; so the man who does not learn, never knows fully the noble exercise of reason.
Let every child, at an early period of life, be placed near a master and a friend, and thereby become habituated to good breeding and good morals.
Hiang, at nine years of age, in the exercise of filial piety, warmed the couch of his aged father, and thereby manifested a knowledge of that which is proper.
Yung, at four years of age, was possessed of so much regard to his elder brothers, that he resigned to them a pearl that was given to himself, and thereby shewed that a respect for elder brothers may be very early known.
Filial piety and a due regard to elders, we consider as holding the first place; the acquisition of knowledge we rank in a secondary place.
A child must first learn the names of things and the art of numbering: as from one to ten, from ten to a hundred, from a hundred to a thousand, from a thousand to ten thousand.
Heaven, earth, and man are three powers. The sun, moon, and stars are three lights.
A prince and minister; a father and son; a husband and wife, are three relations.
What are called spring and summer, autumn and winter, are four seasons that revolve without ceasing.
What are called south and north, west and east, are four quarters, corresponding to the centre.
What are called water, fire, wood, metal, and earth, are five original elements.
Benevolence, justice, politeness, knowledge, and truth, are five standard virtues, which cannot bear to be disturbed.
Tao, Ieang, Ku, Mo, Shu, and Isie, are six kinds of grain that are eaten by man.
The horse, cow, and sheep; the hare, dog, and swine, are six animals on which the man feeds.
Joy and anger, compassion and rejoicing, love, hatred, and desire, are seven passions.
Of bamboo, earth, and skin; of wood, stone, and metal; of silk and reed; are made eight musical instruments.
Great-grandfather’s father, great grandfather, grandfather, father, myself, son, grandson, great grandson, and great great grandson, are amongst men reckoned nine generations.
The compassion of a father, the duty of a child, the justice of a husband, the obedience of a wife, the goodness of an elder brother, the respect of a younger brother, the beneficence of superiors, the submission of inferiors, the philanthropy of princes, and the fidelity of ministers, are ten virtues, equally binding on all generations of mankind.
Every one that instructs youth should explain fully what he teaches; should illustrate the present and the past; and distinguish clearly the comma and the period.
Every scholar must make a beginning, and proceed from the Hiao-king [a work on filial piety] to the Szu-shu [the four books]. These contain Lun-yu, compiled by the body of Kung-fu-tsi’s disciples, who recorded his excellent sayings.
The second of the four books is that of Meng-tsi. It consists of seven sections. In these he discourses on reason and justice, and speaks of benevolence and virtue.
Chung-yung, the thrid, was compiled by Kung-kie [said to be the grandson of Kung-fu-tsi]. Chung denotes not inclining to either side; Yung, denotes unchangeable.
Ta-hio,[2] the fourth, was compiled by Tseng-tsi. This work proceeds from the regulation of one’s own person, and the government of a family, to government of an empire.
Hiao-king being understood, and the Szu-shu thoroughly digested, the scholar may begin to read the Lo-king. These are shi; shu; ye; li; yo; tsun-tsieu; called six classics.[3] They ought to be discoursed on and inquired into.
Tien-shan, kuei-tsiang, and cheu-te, are three divisions of the ye-king.
Shu-king contains tien, mu, hiun, kae, shi, ming; all profound.
Our ancestor Ki-kung, composed Ti-king, which illustrates the six standard laws that tend to preserve rule and order.
The two persons called great and little Tai, explained the Li-king, and handed down the sayings of the perfect men respecting both Li and Yo-king.
Kuo-fung, great and little ya, are four species of odes which ought to be forever recited.
Ya ode when lost was supplied by Kung-fu-tsi. He also composed Tsun-tsien, in which work, by awarding praise and blame, he separates the good from the bad. There are three comments on this classic, viz. Kung-yung, Tso-shi, and Ko-leang.
When the six classics are understood, the ancient Tsi may be read, and their important parts collected together, and committed to memory. There are five of them; Siun, Yang, Wen-Chung, Lao, and Choang.
The King and Tsi being passed through, history may be read. It examines ages as they succeed one another; and by it are known the end and the beginning.
[History commences] from Fo-hi, and proceeds to Shun-nung and Hoang-ti, three emperors who lived in the highest antiquity.
The two emperors Tang or Yao,[4] and Yu or Shun, both governed the empire well, and resigned the throne to worthy persons of their own family; the former to the latter, and he again to Hia or Yin, who left it to his own son Shang or Tang. Then followed the dynasty Cheu, under which were Wen[5] and Wu, who with the preceding, are called “three kings.”
Hia left the throne to his son, and considered the empire as his family. This continued four hundred years, when Hia’s She[guardian deity] was removed.
Tang reduced Kio, the last of the dynasty of Hia. This dynasty was called Jhang, and continued six hundred years, till the emperor Cheu, who lost the throne.
The king Wu, whose dynasty was called Cheu, completely extirpated Cheu. This dynasty lasted eight hundred years; a longer term than any other.
When this family fell the court was removed to the eastern part of the empire. The people of this time boasted of the spear and dart, and among them were persons skilled in negociation.
From the time of Tsun-tsien to the time of the general wars, there were five Pa [a certain class of leaders], and seven Hiung stood forth. Ying-tsing conquered the last sic, and transferred the empire to his son. Tsu and Han contested it with him.
Then our great ancestors arose, when the family of Han[6] was founded, and continued until Hiao and Zing, whose throne was usurped by Wang-mang.
Next Kuang-wu arose. He was called the eastern Han. This dynasty continued four hundred years till the time of Hien. When Wei, Sho, Wu, three states, strove for the empire of Han. They continued till the time of the two Tsin. These were followed by Tsung and Tsi, and these again by Seang and Chin. Their capital was at Kin-ling [Nan-king], and they formed the southern empire.
The northern empire the kings of Yuen and Wei on the east and west.
Yu-wen of the latter dynasty Cheu, with Kai of the northern nation Tsi, continued till the dynasty Sui, when the empires became one. It was not transferred beyond the third generation, when it was again lost.
Then Tang, our ancestor, arose, who called forth able generals, ejected the distracted family of Sui, and became the founder of a new empire.
Thus it passed through twenty generations, for three hundred years; when Seang destroyed the reigning prince, and transferred the empire to another. Leang, Tang, Tsin, Han, and Cheu, are five families for whose different fates there were appropriate reasons.
Now the illustrious Sung arose, who received the throne when vacant, from Cheu. It then passed through eighteen generations, at which period the north and south empires were united in one.
At that time there were seventeen historical works, which contained an account of the preceding regular governments, and rebellions; whence may be known their rise and fall.
These historians examined and faithfully recorded the truth; and by then past transactions up to the present time, may be understood as well as if we had seen them with our own eyes.
These things the mouth should recite and the heart consider; in the morning be found at them, and in the evening be still at them.
Chung-ni [another name for Confucius] once called a boy of ten years of age his instructor; for, of old, even perfect and wise men learned diligently.
Chao, when he held the office of Chung-ling, read Sun-yu. Though filling so high a situation, he yet learned diligently—so much so, that he never laid the book out of his hand.
In the time of the emperor Sung, Lu-wen-shu was constantly looking over the books engraven on leaves.
Wu-yao made leaves of the reed bamboo, by paring it thin. Though he did not possess books [as we do], he exerted himself in the pursuit of knowledge.
Sun-king suspended his head by its hair to the beam of the house, to prevent his sleeping over his books.
Su-tsin pricked his thigh with an awl, to prevent his sleeping.
Those persons, though not taught, of themselves rigorously pursued their studies.
Che-yin, when a boy, being poor, read his book by the light of a glow-worm which he confined. And Sun-kang, in winter, read his book by the light reflected from the snow. Though their families were poor they studied incessantly.
Chu-mai-chin, though he subsisted by carrying fire-wood round the town to sell, yet carefully read his book. At last he became capable of, and filled a public office.
Li-mie, whilst watching his cattle in the field, always had his book at hand, suspended to the horn of a cow. These two persons, though their bodies were wearied by labour yet studied hard.
Su-lao-tsieun, at the age of twenty-seven years begand to exert himself, and read a great many books. He, when at that age, repented of his delay: you, a little boy, should early consider.
Leang-hao, at the age of eighty-two, was permitted to answer the emperor in his palace, and was placed at the head of all the literati. In the evening of life his wishes were fulfilled, and all spoke of his extraordinary learning. You, a little boy, ought to determine to pursue your studies.
Yung, at eight years of age could recite the Odes. Li-pi, at seven years of age could play at chess. These clever and studious boys were called by every one wonderful. You, youths, ought to imitate them.
Tsai-wen-ki could play on a stringed instrument. Sie-tao-wen could sing well. These ladies were clever. You, who are gentlemen, ought at an early time of life, to perfect that which is suitable.
Chin-tung, a remarkable lad, was raised by the emperor to fill the office of Ching-tsi. He, though a youth, was made a public officer. Do you, youths, exert yourselves to learn, and you may arrive at the same. Let all who make learning their pursuit be as those persons whom we have mentioned.
It is natural for a dog to watch at night, and for a cock to crow in the morning; if any one does not learn, how can he be called a man?
The silk-worm gives forth silk, and the bee produces honey:―the man who does not learn is not to be compared to these insects.
If in youth you learn, in manhood you will be fit for action. You will have access to your superiors, and be able to bestow blessings on your inferiors. Your name will become famous. You will reflect honour on your father and mother, and render illustrious their ancestors and their posterity.
Some leave to their children a great abundance of gold; I, to teach children, leave a single classic.
There is merit in diligence; but no profit from play. To avoid it, therefore, you must strenuously exert yourselves.
THE END OF
San-tsi-King.
- ↑ This is explained as referring to every person at the time of birth.
- ↑ The order which the four books are now bound and perused is, Ta-hio; Chung-yung; Lun-yu; Meng-tsi.
- ↑ Also called Wu-king (five classics), the li and yo being included in one.
- ↑ The first word is the epithet assumed on ascending the throne; the second is the proper name.
- ↑ Wen, the father of Wu, was never raised to the throne; the wishes of the people to make him king were only fulfilled in using his name together with that of his son, who actually reigned.
- ↑ The Chinese speak of themselves by this dynasty: hence, Han-jin (a Han-man) is “Chinese.” In the same sense they use, Tang-jin (A man of the dynasty Tang); also Hoa-jin (an elegant man), and Chung-kuo-jin (a man of the middle empire).