Among the numerous writings published for the improvement and instruction of the people by their rulers, none have been more influential than the Shing Yu, or ‘Sacred Commands,’ a politico-moral treatise, which has been made known to English readers by the translation of Dr. Milne.[334] The groundwork consists of sixteen apothegms, written by the Emperor Kanghí, containing general rules for the peace, prosperity, and wealth of all classes of his subjects. In order that none should plead ignorance in excuse for not knowing the Sacred Commands, it is by law required that they be proclaimed throughout the Empire by the local officers on the first and fifteenth day of every month, in a public hall set apart for the purpose, where the people are not only permitted, but requested and encouraged, to attend. In point of fact, however, this political preaching, as it has been called, is neglected except in large towns, though the design is not the less commendable. It is highly praiseworthy to monarchs, secure in their thrones as Kanghí and Yungching were, to take upon themselves the teaching of morality to their subjects, and institute a special service every fortnight to have their precepts communicated to them. If, too, it should soon be seen that their designs had utterly failed of all real good results from the mendacity of their officers and the ignorance or opposition of the people, still the merit due them is not diminished. The sixteen apothegms, each consisting of seven characters, are as follows:

THEIR AMPLIFICATION BY YUNGCHING.

The amplifications of these maxims by Yungching contain much information respecting the theory of his government, and the position of the writer entitles him to speak from knowledge; his amplification of the fourteenth maxim shows their character.

From of old the country was divided into districts, and a tribute paid proportioned to the produce of the land. From hence arose revenues, upon which the expense of the five lí, and the whole charges of government depended. 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 principle has been the same and cannot be changed. Again, the expenses of the salaries of magistrates that they may rule our people; of pay to the army that they may protect them; of preparing for years of scarcity that they may be fed; as all these are collected from the Empire, so they are all employed for its use. 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 the establishment of our dynasty till now, the proportions of the revenue have been fixed by an universally approved statute, and all unjust items completely cancelled; not a thread or hair too much has been demanded from the people. In the days of our sacred Father, the Emperor Pious, his abounding benevolence and liberal favor fed this people upward of sixty years. Daily desirous to promote their abundance and happiness, he greatly diminished the revenue, not limiting the reduction to hundreds, thousands, myriads, or lacs of taels. The mean and the remote have experienced his favor; even now it enters the muscles, and penetrates to the marrow. To exact with moderation, diminish the revenue, and confer favors on the multitude, are the virtues of a prince: to serve superiors, and to give the first place to public service and second to their own, are the duties of a people. Soldiers and people should all understand this. Become not lazy and trifling, nor prodigally throw away your property. Linger not to pay in the revenue, looking and hoping for some unusual occurrence to avoid it, nor entrust your imposts to others, lest bad men appropriate them to their own use.

Pay in at the terms, and wait not to be urged. Then with the overplus you can nourish your parents, complete the marriages of your children, satisfy your daily wants, and provide for the annual feasts and sacrifices. District officers may then sleep at ease in their public halls, and villagers will no longer be vexed in the night by calls from the tax-gatherers; on neither hand will any be involved. Your wives and children will be easy and at rest, than which you have no greater joy. If unaware of the importance of the revenue to government, and that the laws must be enforced, perhaps you will positively refuse or deliberately put off the payment, when the magistrates, obliged to balance their accounts, and give in their reports at stated times, must be rigorously severe. The assessors, suffering the pain of the whip, cannot help indulging their rapacious demands on you; knocking and pecking at your doors like hungry hawks, they will devise numerous methods of getting their wants supplied. These nameless ways of spending will probably amount to more than the sum which ought to have been paid, and that sum, after all, cannot be dispensed with.

We know not what benefit can accrue from this. Rather than give presents to satisfy the rapacity of policemen, how much better to clear off the just assessments! Rather than prove an obstinate race and refuse the payment of the revenue, would it not be better to keep the law? Every one, even the most stupid, knows this. Furthermore, when superiors display benevolence, inferiors should manifest justice; this belongs to the idea of their being one body. Reflect that the constant labors and cares of the palace are all to serve the people. When freshes occur, dikes must be raised to restrain them; if the demon of drought appear, prayer must be offered for rain: when the locusts come, they must be destroyed. If the calamities be averted, you reap the advantage; but if they overwhelm you, your taxes are forborne, and alms liberally expended for you. If it be thus, and the people still can suffer themselves to evade the payment of taxes and hinder the supply of government, how, I ask, can you be easy? Such conduct is like that of an undutiful son. We use these repeated admonitions, only wishing you, soldiers and people, to think of the army and nation, and also of your persons and families. Then abroad you will have the fame of faithfulness, and at home peacefully enjoy its fruits. Officers will not trouble you, nor their clerks vex you—what joy equal to this! O soldiers and people, meditate on these things in the silent night, and let all accord with our wishes.[335]

WANG YU-PÍ’S RIDICULE OF BUDDHISM.

Wang Yu-pí, a high officer under Yungching, paraphrased the amplifications in a colloquial manner. His remarks on the doctrines of the Buddhists and Rationalists will serve as an illustration; the quotation here given is found under the seventh maxim.