CHAPTER I THE MEANING OF FILIAL DUTY Once upon a time Confucius was sitting in his study, having his disciple Tsêng Ts‘an to attend upon him. He asked Tsêng Ts‘an: “Do you know by what virtue and power the good Emperors of old made the world peaceful, the people to live in harmony with one another, and the inferior contented under the control of their superiors?” To this Tsêng Ts‘an, rising from his seat, replied: “I do not know this, for I am not clever.” Then said Confucius: “The duty of children to their parents is the fountain whence all other virtues spring, and also the starting-point from which we ought to begin our education. Now take your seat, and I will explain this. Our body and hair and skin are all derived from our parents, and therefore we have no right to injure any of them in the least. This is the first duty of a child.
“To live an upright life and to spread the great doctrines of humanity must win good reputation after death, and reflect great honour upon our parents. This is the last duty of a son.
“Hence the first duty of a son is to pay a careful attention to every want of his parents. The next is to serve his government loyally; and the last to establish a good name for himself.
“So it is written in the _Ta Ya_[2]: ‘You must think of your ancestors and continue to cultivate the virtue which you inherit from them.’”
CHAPTER II THE FILIAL DUTY OF AN EMPEROR In order to prevent the people from treating their parents with cruelty, the Emperor first sets an example to them by showing a dear love to his mother; and in order to teach them not to treat their parents with rudeness, he first treats his parents with respect. Having loved and respected his own parents, his good conduct will influence the minds of his people, and his good example will be followed by them.
So it is written in the _Fu Hsing_[3]: “When the Emperor has done a good act, millions will be benefited.”
FOOTNOTES: [2] A section of the _Canon of Poetry_.
[3] The 27th of the books of Chou in the _Canon of History_.
CHAPTER III THE FILIAL DUTY OF FEUDAL PRINCES Any man will be secure in his position, however high it may be, if he does not behave himself in a haughty manner; and will be ever able to keep his wealth if he is frugal and careful in his expenses.
When he is able to secure himself in his high position, he can, of course, remain unimpaired in his dignity; and where he can keep his wealth, he will always remain rich. Having placed himself in a position of honour, and secured the possession of his wealth, he will be able to protect his country and further the welfare of his people. This is the filial duty of a feudal Prince.
In the _Shih Ching_ it is thus written: “Be careful as though you were standing upon the brink of a high precipice or treading on thin ice.”
CHAPTER IV THE FILIAL DUTY OF HIGH OFFICERS If we do not put on such dress as our good Emperors of old would forbid, if we do not speak such words as they would forbid, and if we do not behave ourselves in such a way as they would forbid, then we shall be always right in what we say and what we do. If so, then nobody will be able to find fault with our words or with our deeds, and therefore we shall be able to keep our family from being visited with any serious misfortune, and to offer sacrifices to our ancestors for ever. This is the filial duty of a high officer.
In the _Shih Ching_ it is thus written: “Be diligent every minute to attend upon the one person” (meaning the Emperor).
CHAPTER V THE FILIAL DUTY OF THE LITERARY CLASS From the manner in which we should treat our father we learn how to treat our mother. The love toward them is the same. From the manner in which we should treat our father we also learn how to serve our August Master. The respect shown to them is the same. To our mother we show love, to our August Master respect, while to our father, both love and respect. If we can serve our August Master with such feelings as we have toward our father, then loyalty is shown; and if we treat venerable persons with respect, then harmony will reign in the circle of our life. Not failing to treat the August Master with loyalty and the venerable with respect, we shall be able to make ourselves secure in our high position and to offer sacrifices to our ancestors for ever.
This is the filial duty of the Literati. So in the _Shih Ching_ it is written: “Do not do anything in the course of a day which will reflect dishonour upon your ancestors.”
CHAPTER VI THE FILIAL DUTY OF COMMON PEOPLE To do the necessary in every season (such as growing crops in spring and reaping harvest in autumn), to do the utmost to make lands as fertile as possible, and to be frugal in their expense, in order to keep their parents in comfort, is the filial duty of the common people.
From the Emperor downwards to the common people, every one has the same duty imposed upon him, and there is no instance in which we can find that a man cannot fulfil this duty.
CHAPTER VII On hearing what Confucius said about filial duty, Tsêng Tzŭ remarked: “How great is the use of filial duty!” Here Confucius continued: “Filial duty is the constant doctrine of Heaven, the natural righteousness of Earth, and the practical duty of man. Every member of the community ought to observe it with the greatest care. We do what is dictated by Heaven and what is good for the general public in order to organise the community. On this account our education is widespread, though it is not compulsory, and our government is sound, though it is not rigorous. The effect of education upon the minds of the people was well known to the good Emperors of old. They made every person love his parents by loving their own parents first. They induced every person to cultivate his virtue by expounding the advantages of virtue to him. They behaved themselves respectfully and humbly, so that the people might not quarrel with one another. They trained the people with ceremonial observances, and educated them with music so that they might live in harmony. They told the people what things they liked or disliked to see done, so that they might understand what they were forbidden to do.
In the _Shih Ching_ it is thus written: “The dignified statesman is always the subject of the attention of the people.”
FOOTNOTES: [4] _I.e._ Heaven, Earth, and Man.
CHAPTER VIII FILIAL DUTY IN GOVERNMENT The good Emperors of old ruled the Empire by means of filial duty, and dared not neglect the ministers of their vassal states. How much less the dukes, marquises, earls, viscounts, and barons! They thereby gained the goodwill of all their vassal states, which sent their deputies to represent them in any sacrifice offered to the ancestors of their Supreme Master. This is what we mean by saying that the good Emperors of old governed the world by filial duty.
As to the vassal states, their rulers dared not treat widowers and widows with insolence; how then could they dare act so towards the literary class and the people? Hence they gained the goodwill of their subjects, and the latter would join them in offering sacrifices to their ancestors.
Now we may say a word about a family. If the head of a family do not act haughtily towards his servant, he cannot act so to his wife and children. Hence he will gain the goodwill of all his people, and they will help him in the fulfilment of his filial duty. In such a family the parents must feel happy when they are living, and their spirits must come to enjoy the sacrifice when they are dead. By the principle of filial duty the whole world can be made happy and all calamities and dangers can be averted. Such was the government of the Empire by the enlightened rulers of old, in accordance with the principle of filial duty.
In the _Shih Ching_ it is thus written: “If you adorn yourself with the highest virtue, the whole world will follow you.”
CHAPTER IX GOVERNMENT BY THE SAGE Tsêng Tzŭ asked: “Is filial piety the highest of all the virtues possessed by a great sage?” To this Confucius replied: “There is nothing so great in the world as man, and there is nothing so great in a man as filial piety. The first duty of a son is to venerate his parent, and in order to show reverence for his dead father he has to offer him sacrifice when he offers sacrifices to Heaven. A man who had done this was the Duke of Chou. When he offered sacrifices to Heaven in a suburban district, he also offered a sacrifice to his deceased ancestor Hou Chi, and when he offered sacrifice to Heaven at the temple named Ming Tang, he also made one to his deceased father Wên Wang.
His good action produced such an effect that all the feudal barons at that time came to assist him in performing the ceremony of offering sacrifice to Heaven. It is therefore evident that there is nothing so great in human nature as filial piety. The feeling of affection is fostered during the time of infancy, and from that affection springs reverence. Since every man has a natural reverence, the great sages of the time teach him how and when to show it; and since he has a natural feeling of affection, they teach him when and how to cultivate it. As the teachings of these sages are based on the principle of filial piety, their doctrine is propagated without effort, and their government is effectual without resorting to force. The affection between a father and a son is natural, and also a source from which springs the reverence which a minister ought to show to his sovereign.
When parents have a son born to them, the regular line of descent in the family is thereby secured. This is the greatest duty in family life. We must treat our parents with the same reverence as is shown to our sovereign, because we receive boundless kindness from them and are under a natural obligation to do so. If any one does not love his parents, but others, he is a rebel against virtue; and if any one does not respect his parents, but others, he is also a rebel against the standard of rites. Any action which is against the law of nature will certainly not be an example for the public; and any one who gets a high position, such as that of a ruler, by undue influence instead of by good actions, will be despised by good men. As to the latter, they say what they ought to say, and do what they think is good for the public. Their virtue and justice are estimable, their actions are worthy of being followed, their behaviour is creditable, and their manner is correct in every way. If such persons are rulers of a state, they will afford to the people a good example to follow and will also inspire them with reverence and affection. This is principally the cause of their being successful in propagating their doctrines, and in effectually carrying on their government. Do you not remember what is said in the _Shih Ching_?—‘Look at that good man. How correct his behaviour is!’”
CHAPTER X THE FILIAL DUTY OF A SON Confucius said: “A filial son has five duties to perform to his parents: (1) He must venerate them in daily life. (2) He must try to make them happy in every possible way, especially when the meal is served. (3) He must take extra care of them when they are sick. (4) He ought to show great sorrow for them when they are dead. (5) He must offer sacrifices to his deceased parents with the utmost solemnity. If he fulfils these duties, then he can be considered as having done what ought to be done by a son.”
A son ought not to feel proud of the high position he occupies, ought not to show dissatisfaction with his inferior position to that of others, and ought not to act against the natural feeling of the public.
If he is proud and haughty when he is a high official, he will soon bring ruin upon himself and his family; if he feels dissatisfied with his lower position, he may be led to do illegal acts; and if he does anything contrary to the public feeling, he will probably be the object of attacks. Having thus wronged himself, he cannot be considered as a filial son, although he treats his parents every day to luxurious meals.
CHAPTER XI THE FIVE PUNISHMENTS The criminal law consists principally of five punishments, which are directed against three thousand offences. Of them, disobedience to one’s parents is considered the most heinous crime.
To threaten the sovereign with force is an act which shows that the wrongdoer does not know the duty of an inferior to a superior; to say anything against the government founded by the wise men of many generations gone by is an act which shows that the speaker does not know what law is; and to say that a son need not be filial to his parents is also an act which shows that the speaker does not know what is the natural relation and duty between a son and parents. Such acts will no doubt lead the man to a wrong course of life.
CHAPTER XII AMPLIFICATION OF THE “IMPORTANT DOCTRINE” Confucius said: “The best way to teach the people to love their sovereign is for the sovereign first to love his own parents; to teach them to be polite to each other is for the sovereign himself first to be polite to all his elders; and to improve bad manners and customs is for him first to pay attention to the composition of the music played in the country.
“What is etiquette? It is simply due respect to one’s elders. If I respect the parents, the son will be pleased; if I respect the elder brothers, the younger ones will be pleased; and if I respect the sovereign, all the ministers will be pleased. I respect only one person, but I please thousands upon thousands. Those to whom the respect is paid are few, and those whom I please are many. This is what is called an ‘important doctrine.’”
CHAPTER XIII AMPLIFICATION OF “THE HIGHEST VIRTUE” Confucius said: “When a ruler wishes to teach his people to love their parents, he does not go to their family every day to teach them. He teaches them by his showing reverence to all old people. In the same manner he teaches his people to show respect to their elders by doing so first; and to be loyal to their ruler by his doing duty to his superiors first.
“The _Shih Ching_ says, ‘The behaviour of the ruler is so good that he is loved by the people as their parent.’ A ruler could not have been so loved by his people had he not possessed the highest virtue.”
CHAPTER XIV AMPLIFICATION OF “RAISING THE REPUTATION” Confucius said: “A true gentleman is always filial to his parents, and in order to fulfil his duty to them to the fullest extent, he also serves his August Master with patriotism. He always shows reverence to his elder brothers, and in order to fulfil his duty to them to the fullest extent, he does the same towards every one who is older than he.
“As he can maintain order in his family affairs, so he can do the same in the government. He bases the principle of the government of a State upon that of a ruling family, and the consequent success will make his name to be remembered throughout generations to come.”
CHAPTER XV THE QUESTION OF REMONSTRANCE IN CONNECTION WITH FILIAL DUTY Tsêng Tzŭ said: “I have heard all that you said about parental love, filial love, reverence to elders, how to treat parents every day, and how to please them by making oneself known for good conduct; and now I will venture to ask you whether it is filial that a son should obey every command of his father, whether right or wrong?”
“What do you say?—what do you say?” replied Confucius. “Once upon a time there was a certain Emperor who would have lost his empire through his wickedness, but that he had seven good ministers who often checked his illegal actions by strong protests; there was also a feudal baron who would have lost his feudal estate through wantonness, but for the fact that he had five good men who often made strong remonstrances to him; and there was also a statesman who would have brought frightful calamity upon his family, but for the fact that he had three good servants who often strongly advised him not to do what he ought not.
“If a man has a good friend to resist him in doing bad actions, he will have his reputation preserved; so if a father has a son to resist his wrong commands, he will be saved from committing serious faults.
“When the command is wrong, a son should resist his father, and a minister should resist his August Master.
“The maxim is, ‘Resist when wrongly commanded.’ Hence how can he be called filial who obeys his father when he is commanded to do wrong?”
CHAPTER XVI THE INFLUENCE AND FRUIT OF FILIAL PIETY The good Emperors of old were not only filial to their parents, but also to the Supreme Father and Mother—that is, Heaven and the Earth.
When an Emperor can live in harmony with his elders, there will be harmony throughout his dominion between superiors and inferiors; and when he is filial to the Supreme Father and Mother, he will be blessed by them.
Although the Emperor is the highest of all ranks, yet he still has some one to respect. He has his father and elder brothers.
Why do we offer sacrifices to our ancestors in our family shrine?
Because we ought not to forget them. Why must we cultivate our minds and be circumspect in our actions? Because we do not wish to bring disgrace upon the name of our ancestors. If we can show respect to them when we offer them sacrifices in our family shrine, we shall be blessed by the Supreme Father and Mother. Filiality to parents and reverence to elders will be known to the Supreme Being, and will be followed by the people in every part of the world; no place can remain unaffected by their influence. In the _Shih Ching_ it is said that “from east to west and from north to south there is no one who does not submit to rule.”
CHAPTER XVII SERVING THE SOVEREIGN Confucius said: “A good man always endeavours, while he is in the service of his sovereign, to express the utmost loyalty during audience with his August Master, and thinks at his leisure how to repair any wrong his August Master may have done. He will carry out any praiseworthy schemes projected by his master, and will correct any fault which he may commit. In this way a great affection will be fostered between them.
“Thus in the _Shih Ching_ it is written: ‘Although the minister may be far away from his master, yet his affection will not be affected by the distance. He is so attached to him that he thinks of him every day.’”
CHAPTER XVIII MOURNING FOR ONE’S PARENTS Confucius said: “When a filial son loses his parent, he, of course, cannot help crying piteously. He cannot feel happy when he hears music.
He will have no appetite for food, however tempting a savoury. He will greet no visitor, have no regard for elegance of speech, and will put on a mourning-dress instead of a beautiful one. All these tell us the extent of his sorrow for his lost parent. What is meant by the saying that he must try to eat something after three days from the death of his parent, though he has no appetite for it? It teaches us that although we have to show great sorrow for the dead, yet we must not sacrifice ourselves on their account, and that we must not carry self-mortification so far as to destroy our life. This is the doctrine laid down by good men of old. That mourning only extends to the period of three years shows that there is a limit for our sorrow.
“For the corpse we make a coffin and some clothes. We set forth the sacrificial vessels, and at the sight of them grief breaks forth afresh. The women beat their breasts, the men stamp their feet, and with weeping and wailing escort the coffin to its resting-place. For its burial we buy a well-drained ground. In memory of our deceased parent we build a shrine. For the purpose of showing our remembrance we offer sacrifices every spring and autumn.
“When our parents are alive, we should treat them with love and respect. When they are dead, we should have sorrow for them. By doing so we shall have performed the duty of mankind, and have done what ought to be done by a filial son, and by the living to the dead.
THE TWENTY-FOUR EXAMPLES No. I _The Filial Piety that influenced Heaven_ Yü Shun, the son of Ku Sou, had an exceedingly filial disposition; his father, however, was stupid, his mother perverse, and his younger brother, Hsiang, very conceited. His actions are related in the _Shang Shu_, in the _Chung Yung_, and in the works of Mencius. Those who speak of him say that Shun cultivated the hills of Li (in the province of Shansi), where he had elephants to plough his fields and birds to weed the grain. So widespread was the renown of his virtue that the Emperor Yao heard of him, and sent his nine sons to serve him, and gave to him two of his daughters in marriage, and afterwards resigned to him the imperial dignity.
Of all those whose virtue and filial duty deserve to be illustrated, Shun is pre-eminent; and his example, in obeying his parents, is worthy of being handed down to posterity, through myriads of ages. Once he was in great danger in a well, into which he was commanded by his father to descend, and his brother cast down stones upon him; again, he was in a granary, when it was set on fire; but from these, as well as from many other dangers, he escaped unhurt. He fished, burned pottery, ploughed and sowed, with great toil on the hills of Li. He laboriously performed all these duties, but his parents were not affected, while his brother Hsiang became more insolent and overbearing. His parents alleged crimes against him, but Shun could not find that he had done wrong; he loved and revered them, though they did not requite him with affection. His feelings were grieved at these manifold troubles, and with strong crying and tears he invoked Heaven.
His perfect sincerity was effectual to renovate his family; his parents became pleasant, and his brother more conciliatory and virtuous.
Heaven also considered his excellency to be great, and regarded him as truly good, thus establishing his reputation so firmly that it was perpetuated to, and influenced, succeeding ages. Even Confucius is regarded as elevated but a little above Shun, and I would praise and extol them both to coming generations.
No. II _Affection shown in tasting Soups and Medicines_ The Emperor Wên of the Han dynasty, the third son of his father, Kao Tsu, was appointed Prince over the country of Tai. His own mother, Po, was Queen-dowager, and Wên was constant in his attendance on her.
She was ill for three years, during which time his eyelids did not close, nor was the girdle of his dress unloosed; and she took none of the soups and medicines prepared for her till he had tasted them. This benevolence and filial affection was heard of throughout the empire.
Wên received direction to go and arrange the imperial sacrifices, and requested his mother to accompany him to the royal domains. Morning and evening he visited her in her own apartments, and handed her the fragrant dishes. If the provisions had lost their flavour, he was vexed; and when tasting the medicines he commanded perfect silence. The live-long night his girdle was not loosed, nor for three years were his eyelids closed. By as much as his animal spirits were exhausted, by so much the more did his heart become fixed on the subject of its affection; and for a long time his thoughts were not distracted. Such filial love and virtue so moved upon Heaven’s kind regard, that it wrought upon his father to confer the throne upon him as his patrimony.
No. III _Gnawing her Finger pained his Heart_ During the Chou dynasty there lived a lad named Tsêng Ts‘an, a disciple of Confucius, who served his mother very dutifully. Tsêng was in the habit of going to the hills to collect faggots; and once, while he was thus absent, many guests came to his house, towards whom his mother was at a loss to know how to act. She, while expecting her son, who delayed his return, began to gnaw her fingers. Tsêng suddenly felt a pain in his heart, and took up his bundle of faggots in order to return home; and when he saw his mother, he kneeled and begged to know what was the cause of her anxiety. She replied: “There have been some guests here who came from a great distance, and I bit my finger in order to arouse you to return to me.”
The faculties of mind and body in both mother and son sprang originally from the same source, and are alike; but in common men this connection is broken and interrupted, and they are dull and stupid. Those sages whose nature is heavenly differ from the rest of mankind; and virtue, as in a breath, permeates their whole souls. At a certain time, when Tsêng was absent to collect faggots, visitors came and knocked at his door in great haste; and as there was no man at home ready to receive them, his mother was much grieved. He had entered the dense fog on the hills and did not know where he was, when his mother leaned against the door-post and gnawed her fingers as if she would go in quest of him.
Her son in the hills is suddenly seized with a pain in his heart, and quickly takes up his bundle of faggots to return; although distant, he sympathises with his mother’s grief and complaint. The hearts of mother and son are mutually affected, one influencing the other, in the same manner as the amber draws small straws and the loadstone attracts the slender needle. From the remotest period sages have been able to control their dispositions, and in the deepest silence have revolved their actions as in a breath. The moving influence that such minds have on each other the generality of men cannot understand. The devotedness with which they serve their parents and the respect with which they cherish them—who can comprehend.
No. IV _Clad in a Single Garment, he was obedient to his Mother_ During the Chou dynasty lived Min Sun, a disciple of Confucius, who in early life lost his mother. His father subsequently married another wife, who bore him two children, but disliked Sun. In winter she clothed him in garments made of rushes, while her own children wore cotton clothes. Min was employed in driving his father’s chariot, and his body was so cold that the reins dropped from his hands, for which carelessness his father chastised him; yet he did not vindicate himself. When his father knew the circumstances, he determined to divorce his second wife; but Sun said, “Whilst mother remains, one son is cold; if mother departs, three sons will be destitute.” The father desisted from his purpose; and after this the mother was led to repentance, and became a good and virtuous parent.
The filial piety of the renowned Shun influenced Heaven, whilst that of Min renovated mankind. If Heaven be influenced, all below it will be transformed; if men be renovated, from them will spring a power able to cause their families to become good. In all ages men have exhibited a great love for their wives; but dutiful children have often met with unkindness. Min carefully concealed all his grievances, and refused to indulge in any complaint; even while suffering severely from cold and hunger, he maintained his affection unabated. During the long period which he endured this oppressive treatment, his good disposition became manifest; and by his own conduct he was able to maintain the harmony of the family unimpaired. His father and mother were influenced by his filial devotion; and his brothers joined in extolling his virtues.
All his friends and acquaintances, with united voice, celebrated his merits; and the men of his native village joyfully combined to spread the fame of his actions. The memory of his agreeable countenance and pleasing manners was perpetuated to the remotest ages; and his example was in many respects like that of Shun, whose parents were equally perverse.
No. V _He carried Rice for his Parents_ In the Chou dynasty lived Chung Yu, also a disciple of Confucius, who, because his family was poor, usually ate herbs and coarse pulse; and he also went more than a hundred li to procure rice for his parents.
Afterwards, when they were dead, he went south to the country of Ch‘u, where he was made commander of a hundred companies of chariots. There he became rich, storing up grain in myriads of measures, reclining upon cushions, and eating food served to him in numerous dishes; but, sighing, he said: “Although I should now desire to eat coarse herbs and bring rice for my parents, it cannot be!”
“Alas!” said Chung Yu, “although I was a scholar, yet my parents were poor; and how was I to nourish them?” Exhausted he travelled the long road and cheerfully brought rice for his parents. Pleasantly he endured the toil, and exerted his utmost strength without any commendation.
At that time his lot in life was hard and unfortunate, and he little expected the official honours he afterwards enjoyed. But when his parents were dead, and he had become rich and honourable, enjoying all the luxuries of life, then he was unhappy and discontented; not cheerful as in the days of his poverty, nor happy as when he ministered to his parents’ wants.
No. VI _With Sports and Embroidered Robes he amused his Parents_ In the Chou dynasty there flourished Lao Lai Tzŭ, who was very obedient and reverent towards his parents, manifesting his dutifulness by exerting himself to provide them with every delicacy. Although upwards of seventy years of age, he declared that he was not yet too old, and, dressed in gaudy-coloured garments, would frisk and cut capers like a child in front of his parents. He would also take up buckets of water and try to carry them into the house; but, feigning to slip, would fall to the ground, wailing and crying like a child; and all these things he did in order to divert his parents.
In the country of Ch‘u lived Lao Lai Tzŭ, who, when so old that he had lost nearly all his teeth, made every effort to rejoice and comfort his parents, constantly endeavouring to gladden their hearts. At times he imitated the playfulness of a little child, and arraying himself in gaudy and variegated clothes, amused them by his strutting and gambols.
He would likewise purposely fall on the ground, kicking and wailing to the utmost of his power. His mother was delighted, and manifested her joy in her countenance. Thus did Lai forget his age in order to rejoice the hearts of his parents; and affection, harmony, and joy prevailed among the family. If this ardent love for his parents had been insincere and constrained, how could it be referred to as worthy of imitation?
No. VII _With Deer’s Milk he supplied his Parents_ In the time of the Chou dynasty lived Yen, who possessed a very filial disposition. His father and mother were aged, and both were afflicted with sore eyes, to cure which they desired to have some deer’s milk.
Yen concealed himself in the skin of a deer, and went deep into the forests, among the herds of deer, to obtain some of their milk for his parents. While amongst the trees the hunters saw him, and were about to shoot at him with their arrows, when Yen disclosed to them his true character and related the history of his family, with the reasons for his conduct.
Do his parents desire some milk from the deer? He is not deterred by the obstacles in the way of procuring it; but clothing himself in a hairy garment, he goes carefully seeking for it among the multitudes of wild beasts. He closely imitated the cry, _yew, yew_, of the fawns, watching for the tracks of the herds. By this mode he obtained the sweet secretion; he also surprised the hunters whom he met in the deep and lonely forest.
No. VIII _He sold himself to bury his Father_ During the Han dynasty lived Tung Yung, whose family was so very poor that when his father died, he was obliged to sell himself in order to procure money to bury his remains. After this he went to another place to gain the means of redeeming himself; and on his way he met a lady who desired to become his wife, and go with him to his master’s house.
She went with Tung, and wove three hundred pieces of silk, which being completed in two months, they returned home; and on the way, having reached the shade of the cassia-tree where they met before, the lady bid him adieu and vanished from his sight.
Tung could not endure to behold his father’s bones lying exposed, but had not sufficient means to bury them. He saw that his household goods were not sufficient, and he said: “This little body of mine, what is the use of it? If I sell it, I can redeem it again, and thus bury my father, who will be saved from dishonour.” His filial piety moved Heaven to direct a female spirit in human form to come and help him in fulfilling his engagement; she wove three hundred pieces of silk, and thus procured the redemption of a man of truly filial heart.
No. IX _He hired himself out as a Labourer to support his Mother_ In the time of the Han dynasty lived Chiang Ko, who, when young, lost his father, and afterwards lived alone with his mother. Times of trouble arising, which caused them much distress, he took his mother on his back, and fled. On the way he many times met with companies of robbers, who would have compelled him to go with them and become a bandit, but Chiang entreated them with tears to spare him, saying that he had his aged mother with him; and the robbers could not bear to kill him. Altering his course, he came into the district of Hsia-p‘ei, extremely impoverished and reduced, where he hired himself out and supported his mother; and such was his diligence that he was able to supply her with whatever she personally required.
Passing over the hills and wading through the streams, he carried his mother with much difficulty. It was during a year of famine, when all the inhabitants of the land were in confusion from the scarcity of food, and engagements were frequent between the soldiers and the bandits, and signal fires were lighted on the high hills. Chiang was fearful lest the robbers should meet him on the road and plunder him; and they did seize him, regardless of his cries and tears, and were about to rob him; but when they knew of his filial piety and affection for his mother, they permitted him to proceed. While journeying, he was too poor to procure any food beyond the bare necessaries of life; and because he could not provide comforts and delicacies for his mother, he was grieved as if it had been his fault. He went and hired himself for labour; with the greatest diligence he adhered to his purpose to maintain his mother; and soon the stranger obtained an abundance of food and clothing. This success caused his mother to rejoice, and they were both delighted, she forgetting her former hardships in the joy that filled her breast.
No. X _He fanned the Pillow and warmed the Bedclothes_ In the Han dynasty lived Huang Hsiang, who when only nine years old lost his mother, whom he loved so ardently and remembered so well that all the villagers praised his filial duty. He was employed in the severest toil, and served his father with entire obedience. In summer, when the weather was warm, he fanned and cooled his father’s pillow and bed; and in winter, when it was cold, he warmed the bed-clothes with his body. The magistrate sent him an honorary banner, as a mark of distinction.
When the heat of summer made it difficult to sleep quietly, the lad knew what would be for the comfort of his venerated parent. Taking a