The book of filial duty

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[[@Page:29]] 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?" [[@Page:30]]

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." [[@Page:31]]

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[[@Page:32]] 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. [[@Page:33]]

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[[@Page:34]] 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.