The Book of Filial Duty

The Hsiao Ching, or Book of Filial Duty, is generally held to be the work of an unknown pupil of Tsng TsÔan, the disciple of Confucius, to whom is attributed the famous Confucian classic known as The Greater Learning. Certainly it can be traced back as far as 400 B.C., within a century from the death of Confucius. The preservation of the text in its present form is due to the Emperor Ming Huang (A.D. 685-762), one of the most fascinating characters in Chinese history, who had it engraved, together with eleven other of the Confucian writings, on tablets of stone and set up in his capital of Chang-an. He afterwards added a commentary of his own, which is still extant, and has proved invaluable to all commentators of a later period. The Book of Filial Duty is often found in China bound up with another treatise called the Hsiao HsŸeh, or Teaching for the Young, of which the following is a specimen: ÒThe way to become a student is with meekness and humility, receiving with confidence every word spoken by the master. The pupil, when he sees men of virtue, should try to follow in their steps; when he hears wise sayings, he should try to conform to them. He must not harbour evil designs, but always act honourably. Whether at home or abroad, he must have a fixed abode, and resort with those who are well disposed, regulating his demeanour with care, and curbing the passions.Ó

Few books have enjoyed greater popularity amongst all classes in China than The Book of Filial Duty. It may be called The Book of Emperors, from the fact that so many Emperors, both before and after Ming Huang, have commentated upon it. Equally it is The Book of Youth, being the first treatise of importance placed in the hands of children, after the horn books of elementary instruction. The reason for its survival after so many centuries is not hard to seek. Family life has always been, from time immemorial, the foundation-stone of the Chinese Empire, and filial piety is the foundation-stone of family life. Nor does this duty of son to father merely extend to the living. The living head of the family pays due reverence to the countless ancestors who have preceded him. A witty Chinese writer once remarked that in the West family life only began after deathÑin the family vault. Here, at any rate, after years of separation and divided interests, the members met to enjoy a common oblivion. I cannot but think that there is some exaggeration in this; yet not even the greatest apologist of Western methods will venture to deny that the Chinese and indeed most Oriental ideals of family life are superior to his own. Whilst living, only the calls of Empire, or the demands of their profession, may keep relations apart; but the interests of the family are always greater than the interests of the individual, and no exile is without hope of return to the home of his fathers. The dead will not be forgotten, for it will be the duty of their sons to offer sacrifice to their shades. The death-days of two generations of parents are kept sacred with solemn festival, and the nameless and unnumbered dead have their special days of ceremony and remembrance in the spring and autumn. Every house has its family shrine, every village its hall of ancestors. Thus the filial piety of the survivors honours those who have gone.