Content created: 2021-04-24
File Last Modified: 2025-03-11
The “Three-Character Classic,” or Sān Zì Jīng 三字經 is a small book designed to serve as initial reading instruction to children, the “McGuffey Reader” or “Dick and Jane” of the Chinese empire. It consists of small snippets of information arranged into “verses” made up of four groups of three characters each, designed to be memorized and rhythmically recited.
The goal was for children to recognize the written form of each character, to associate it with its pronunciation, and eventually to be able to write the same text. The repetitive drumbeat of the recitation was understood (probably correctly) to be conducive to this. Understanding was considered secondary, but usually followed eventually.
There were almost certainly predecessors, but the “original” text of what we have today is believed to be from the hand of the prolific encyclopedist Wáng Yìnglín 王應麟 (1223-1296) of the Southern Sòng 宋 dynasty (period 15c), or, some say, of his contemporary Ōu Dízǐ 區適子 (1234–1324). It was enlarged by a certain Lí Zhēn 黎貞 during Míng 明 times (period 20), and slightly modified again in the early XXth century by the anti-Manchu textual critic Zhāng Bǐnglín 章炳麟 (= Zhāng Tàiyán 章太炎) (1861-1936), who inserted a few words rejoicing that the empire had become a republic.
Kneeling Schoolboy Reciting the Three Character ClassicThe “Three Character Classic” served as a textbook, just as intended, during later dynasties. Typically it was the first element of the “Sān-Bǎi-Qiān” 三百千, a term referring to
This triad of texts normally made up the lowest level of children’s education. In traditional Chinese pedagogy, as with other rote catechisms, political slogans, or social media memes, understanding of the content was left to emerge eventually. Or not.
(Caution: The expression “sān zì jīng” is also the generic term for vulgar curses when they are made up of three syllables, roughly comparable to the English expression “four-letter word.”)
The little quatrains making up the Three Character classic do have cultural content, of course. They were composed and tinkered by very literate old men determined, like old men around the world and across the ages, to do something about the Sorry State of Youth Today. (Amusing Aside) Not surprisingly, the authors saturated the text with Confucian morality, simplified to two general principles: (1) spend your life memorizing books, and (2) always unquestioningly obey your superiors.
In a skeletal way, the quatrains convey information that all literate people were expected to know eventually, such as names of dynasties (e.g., Xià 廈 comes before Shāng 商), the workings of the natural world (e.g., there are five sounds, five smells, five colors, but six grains and eight musical instruments), and the accomplishments of moral exemplars (e.g., Huáng Xiāng 黃香 warmed his father’s bed so the old man would not suffer cold sheets). (Footnote)
A large part of the text is devoted to laying out an extensive curriculum from the Confucian Canon (and occasional other works) to be read as soon as the weary lad becomes literate enough to approach more advanced material.
The road ahead for the beginning student is represented as truly daunting. Zēngzǐ 曾子, one of Confucius’s students, is reported to have enunciated an oft quoted dictum that is both comforting and terrifying: “A scholar can’t be anything but broadly learnèd and tenacious, for the burden is heavy and the road is long.” (Shì bù kěyǐ bù hóngyì. Rèn zhòng ér dào yuǎn. 士不可以不弘毅。任重而道遠。) (Analects, bk. 8, ch. 7, line 1.) The Three Character Classic certainly reflects that view.
Modern editions of the Three Character Classic are not hard to come by, but they do not agree with each other in detail. For this web version I have used a couple of anonymous web copies (which contained occasional scanning errors) and several printed ones (which contained a few printing errors). Many editions omitted a line here and there or made a minor substitution to simplify the text (such as referring to emperor Shùn 舜, always known by that name, rather than to Yǒuyú 有虞, an almost unknown reign name for him used in most printings).
I have tried to incorporate all lines, correcting what seemed to be misprints. As a result, the line numbers here are idiosyncratic, as are the chapter divisions. The editorial work on this page was executed using only traditional characters, and I have retained these in the annotations.
The Mandarin romanization and simplified characters were produced using BabelPad. They have not been further edited.
The Cantonese romanization was produced by the late lamented HanConv, producing output in the official Hong Kong Jyutping system, characterized by numbers attached to each syllable. (Copies of HanConv can sometimes be found on the internet. I do not know of any other readily available program that produces Cantonese romanization from Chinese text.)
The Hokkien romanization is copied from Ede 1894 and merits special consideration. It makes use of what one might call “high” or “literary” pronunciations, referred to among Hokkien speakers as Hàn-bûn 漢文. (The expression has other meanings outside the Hokkien-speaking world.) Pronouncing a text in Hàn-bûn is a rare and respected but very old fashioned skill, and it is unclear how many Hokkien speakers today would understand this text read aloud in the elegantly formal pronunciations shown here. (Footnote) It is my impression that the divergence between Hàn-bûn and colloquial Hokkien is substantially greater than formal and informal registers of Cantonese or Mandarin. As far as I know, Hokkien tone-sandhi rules for declaimed Hàn-bûn are displaced by a changed-changed-citation scheme in most cases, a bit akin to “stage diction.”
Ede’s goal was to provide an extensive guide with a commentary appropriate for Christian converts, and the work, entirely in romanized Hokkien except for the characters of the original text itself, includes extensive tables and discussions, more indeed than any of the other sources used here. On the other hand, some lines (especially in chapter 3) are missing from his version. I have made no attempt to create a Hàn-bûn romanization for them.
Translations. Because of the pervasiveness in Chinese popular culture, several English translations were made in the XIXth century, the most famous issued by Herbert A. Giles in 1900 (revised in 1910). Giles’ annotations sought to give a western reader a sense of the composition of Chinese characters. Since the study of Chinese is now widespread in the Anglophone world and since I have other web pages devoted to the language itself (link), this page has no such concern.
The goal of the present web version is to provide a little reading practice and provide some orientation to the extent of dialectical differences in Chinese, but mostly to offer a window into the content that made up so much of traditional Chinese thinking about the world. Inserted observations are intended to help with this. Although my translation is indebted to especially to Chiang and Giles, it is my own, as are all annotations. Anything on the page may be freely used for educational purposes without further permission.
0. The Three Character Classic
三字經
三字经
M: Sān Zì Jīng
H: San Jū Keng
C: Saam3 Zi6 Ging1
1. When people are born, their nature is good; their dispositions are similar to each other, but experience makes them different from each other.
人之初 性本善 性相近 習相遠。
人之初 性本善 性相近 习相远。
M: rén zhī chū, xìng běn shàn, xìng xiāng jìn, xí xiāng yuǎn.
H: jîn chi chho·, sèng pún siān, sèng siong kūn, si̍p siong oán.
C: jan4 zi1 co1 sing3 bun2 sin6 sing3 soeng1 gan6 zaap6 soeng1 jyun5.
2. If untaught, their disposition changes; as to the way of education, transmission is most important.
苟不教 性乃遷 教之道 貴以專。
苟不教 性乃迁 教之道 贵以专。
M: gǒu bù jiào, xìng nǎi qiān, jiào zhī dào, guì yǐ zhuān.
H: kó· put kàu, sèng nái chhian, kàu chi tō, kùi í choan.
C: gau2 bat1 gaau3 sing3 oi2 cin1 gaau3 zi1 dou6 gwai3 ji5 zyun1.
3. In antiquity Mother Mèng selected where to live based on the neighbors; when her son did not study, she broke the shuttle of her loom.
昔孟母 擇鄰處 子不學 斷機杼。
昔孟母 择邻处 子不学 断机杼。
M: xī mèng mǔ, zé lín chǔ, zǐ bù xué, duàn jī zhù.
H: sek bēng bú, te̍k lîn chhú, chú put ha̍k, toān ki thú.
C: sik1 maang6 mou5 zaak6 leon4 cyu3 zi2 bat1 hok6 dyun6 gei1 cyu5.
Obs.: The story is told that Mèngzǐ’s widowed mother —known in Chinese as “Mother Mèng” (Mèng Mǔ 孟母)— discovered her son Mèng Kē 孟柯, the future Mencius, playing in ways that did not seem conducive to his success and she changed dwellings several times to be sure he was in the right environment. When they lived near a graveyard the neighborhood children would play funeral, but children should not concern themselves with death. When they lived near merchants, the nearby children played store, but children should not be tempted to become merchants (the lowest class in traditional Confucian thinking). Finally she moved near a school, and the local children played school. Since official rituals were also conducted there, the children also imitated those. Believing children should devote themselves tirelessly to book learning and rituals, she stayed. One day, the story continues, Mencius left school early, and his mother, to shame him, cut her weaving and, in some versions, broke the loom shuttle, to show that something incomplete is useless. The example of Mother Mèng is widely cited today in defense of “tiger moms.” (More)
4. Dòu Yǔjūn 竇禹鈞 of Swallow Mountain had a good approach; he taught five sons, and they all became men of outstanding reputation.
竇燕山 有義方 教五子 名俱揚。
窦燕山 有义方 教五子 名俱扬。
M: dòu yàn shān, yǒu yì fāng, jiào wǔ zǐ, míng jù yáng.
H: tō· ian san, iú gī hong, kàu ngó· chú bêng kū iông.
C: dau6 jin1 saan1 jau6 ji6 fong1 gaau3 ng5 zi2 ming4 keoi1 joeng4.
Obs.: Emperors are generally known to history by their post-mortal “temple names” (miàohào 廟號), but during their lifetimes, since their personal names were taboo, they were named by their “reign names” (niánhào 年號). Historians generally use the temple names for dynasties before the Míng 明 (period 20), since some emperors changed their reign names, sometimes more than once. For the last two dynasties, 20 and 21, modern writers prefer the reign names, of which each sovereign had but one, since these were used during the reigns themselves and simplify cross-referencing.
The story is told that the founder of the Sòng 宋 dynasty, known to us by his temple name Tàizǔ 太祖 (reign 15b-1), wanted to select a reign name, so he asked his ministers whether “masculine virtue” (qiándé 乾德) had already been taken in previous centuries. One of two officials who knew the answer (yes) was Dòu Yí 竇儀, who was promoted to prime minister (zǎixiàng 宰相). (Unfortunately Dòu Yì died before he could assume office.) His four brothers proved equally competent —all five brothers passed the new, extremely demanding examination system. But posterity focuses less on the five brothers’ brilliance than on the cause of it, namely their father Dòu Yǔjūn’s 竇禹鈞 paternal severity.
5. To nurture without teaching is a father’s shortcoming; to teach without severity is a teacher’s laziness.
養不教 父之過 教不嚴 師之惰。
养不教 父之过 教不严 师之惰。
M: yǎng bù jiào, fù zhī guò, jiào bù yán, shī zhī duò.
H: ióng put kàu, hū chi kò, kàu put giâm, su chi tō.
C: joeng5 bat1 gaau3 fu6 zi1 gwo3 gaau3 bat1 jim4 si1 zi1 do6.
6. For children not to study is wrong; if they do not learn when young, what will they do when they get old?
子不學 非所宜 幼不學 老何為。
子不学 非所宜 幼不学 老何为。
M: zǐ bù xué, fēi suǒ yí, yòu bù xué, lǎo hé wéi.
H: chú put ha̍k, hui só· gi, iù put ha̍k, ló hô ûi.
C: zi2 bat1 hok6 fei1 so2 ji4 jau3 bat1 hok6 lou5 ho4 wai4.
7. Unpolished jade cannot become a tool; an unlettered man cannot know righteousness.
玉不琢 不成器 人不學 不知義。
玉不琢 不成器 人不学 不知义。
M: yù bù zhuó, bù chéng qì, rén bù xué, bù zhī yì.
H: gio̍k put tok, put sêng khì, jîn put ha̍k, put ti gī. 7777
C: juk6 bat1 doek3 bat1 sing4 hei3 jan4 bat1 hok6 bat1 zi1 ji6. 7777
8. To be a proper son when young requires attachment to teachers and friends and making a habit of ceremonies and observances.
為人子 方少時 親師友 習禮儀。
为人子 方少时 亲师友 习礼仪。
M: wèi rén zǐ, fāng shǎo shí, qīn shī yǒu, xí lǐ yí.
H: ûi jîn chú, hong siàu sî, chhin su iú, si̍p lé gî. 8888
C: wai4 jan4 zi2 fong1 siu2 si4 can1 si1 jau5 zaap6 lai5 ji4. 8888
9. [Filial exemplar] Huáng Xiāng 黃香 at the age of nine could warm his father’s bed [in winter]; filial piety towards parents is what we must hold fast.
香九齡 能溫席 孝於親 所當執。
香九龄 能温席 孝于亲 所当执。
M: xiāng jiǔ líng, néng wēn xí, xiào yú qīn, suǒ dāng zhí.
H: hiong kiú lêng, lêng un se̍k, hàu u chhin, só· tong chip. 9999
C: hoeng1 gau2 ling4 nang4 wan1 zik6 haau3 jyu1 can1 so2 dong1 zap1. 9999
Obs.: During the Eastern Hàn 漢 dynasty (period 6d), Huáng Xiāng 黃香, on winter nights pre-warmed his parents’ bed by lying in it ahead of them and in summer fanned their bed to cool it before they used it. Huáng Xiāng is 19th among the famous 24 filial exemplars described on this site (link).
10. [Filial exemplar] Kǒng Róng 孔融 at the age of four could offer [his brothers] pears; to behave like a younger brother towards elder ones is the first thing to know.
融四歲 能讓梨 悌於長 宜先知。
融四岁 能让梨 悌于长 宜先知。
M: róng sì suì, néng ràng lí, tì yú cháng, yí xiān zhī.
H: hiông sù sòe, lêng jiōng lê, tè u tióng, gî sian ti. 0000
C: jung4 sei3 seoi3 nang4 joeng6 lei4 dai6 jyu1 coeng4 ji4 sin1 zi1. 0000
Obs.: Kǒng Róng 孔融, a descendent of Confucius during the Eastern Hàn 漢 dynasty (period 6d), was the sixth of seven brothers. Once his mother asked the two youngest boys to choose first in a dish of a pears. Róng selected the smallest one both in deference to his older brothers and also in the interest of looking after his younger one.
11. Filial and fraternal obedience are of most importance; next watching and listening; then knowing numbers and recognizing texts.
首孝悌 次見聞 知某數 識某文。
首孝悌 次见闻 知某数 识某文。
M: shǒu xiào tì, cì jiàn wén, zhī mǒu shǔ, shí mǒu wén.
H: siú hàu tē, chhù kiàn bûn, ti bó· sò·, sek bó· bûn. 1111
C: sau2 haau3 dai6 ci3 gin3 man4 zi1 mau5 sou2 sik1 mau5 man4. 1111
12. [Numbers are] ones then tens; tens then hundreds; hundreds then thousands; thousands then ten-thousands.
一而十 十而百 百而千 千而萬。
一而十 十而百 百而千 千而万。
M: yī ér shí, shí ér bǎi, bǎi ér qiān, qiān ér wàn.
H: it jî si̍p, si̍p jî pek, pek jî chhian, chhian jî bān.
C: jat1 ji4 sap6 sap6 ji4 baak3 baak3 ji4 cin1 cin1 ji4 maan6.
13. The three forces of nature are heaven, earth, and people; the three celestial lights are sun, moon, and stars.
三才者 天地人 三光者 日月星。
三才者 天地人 三光者 日月星。
M: sān cái zhě, tiān dì rén, sān guāng zhě, rì yuè xīng.
H: sam châi chiá, thian tē jîn, sam kong chiá, ji̍t goa̍t seng.
C: saam3 coi4 ze2 tin1 dei6 jan4 saam3 gwong1 ze2 jat6 jyut6 sing1.
14. The three bonds are the affection of a minister toward his lord, the love of a son toward a father, the submission of a wife to a husband.
三綱者 君臣義 父子親 夫婦順。
三纲者 君臣义 父子亲 夫妇顺。
M: sān gāng zhě, jūn chén yì, fù zǐ qīn, fū fù shùn.
H: sam kong chiá, kun sîn gī, hū chú chhin, hu hū sūn.
C: saam3 gong1 ze2 gwan1 san4 ji6 fu6 zi2 can1 fu1 fu5 seon6.
Obs.: It is unclear whether these should be taken as unidirectional or not. Literally they are lord-minister-righteousness/affection, father-son affection, husband-wife obedience/agreement. But this can be interpreted as : for the lord, the minister’s affection, for a father, his son’s love; for a husband, his wife’s obedience. I have elected the hierarchical interpretation in accord with the general theme of hierarchy in Chinese relations. See Philosophical Terms.
15. We speak of spring and summer, autumn and winter; these four revolve without exhaustion.
曰春夏 曰秋冬 此四時 運不窮。
曰春夏 曰秋冬 此四时 运不穷。
M: yuē chūn xià, yuē qiū dōng, cǐ sì shí, yùn bù qióng.
H: oa̍t chhun hā, oa̍t chhiu tong, chhú sù sî, ūn put kiông.
C: joek6 ceon1 ha6 joek6 cau1 dung1 ci2 sei3 si4 wan6 bat1 kung4.
16. We speak of south and north, west and east; these four respond to the center.
曰南北 曰西東 此四方 應乎中。
曰南北 曰西东 此四方 应乎中。
M: yuē nán běi, yuē xī dōng, cǐ sì fāng, yīng hū zhōng.
H: oa̍t lâm pok, oa̍t se tong, chhú sù hong, èng hô· tiong.
C: joek6 naam4 baak1 joek6 sai1 dung1 ci2 sei3 fong1 jing1 fu4 zung1.
17. We speak of water and fire, wood, metal, and earth. These are the five elements, origin of the countless things.
曰水火 木金土 此五行 本乎數。
曰水火 木金土 此五行 本乎数。
M: yuē shuǐ huǒ, mù jīn tǔ, cǐ wǔ háng, běn hū shǔ.
H: oa̍t súi hó·ⁿ, bo̍k kim thó·, chhú ngó· hêng, pún hô· sò·.
C: joek6 seoi2 fo2 muk6 gam1 tou2 ci2 ng5 haang4 bun2 fu4 sou2.
Obs.: for more on the five elements, click (here.)
18. We speak of benevolence and righteousness, of decorum, wisdom, and sincerity. These are the five constant virtues, which must not be confounded.
曰仁義 禮智信 此五常 不容紊。
曰仁义 礼智信 此五常 不容紊。
M: yuē rén yì, lǐ zhì xìn, cǐ wǔ cháng, bù róng wěn.
H: oa̍t jîn gī, lé tì sìn, chhú ngó· siông, put iông būn.
C: joek6 jan4 ji6 lai5 zi3 san1 ci2 ng5 soeng4 bat1 jung4 man6.
Obs.: Like many things in groups of five, these are aligned to the five elements mentioned in the previous line. For more on these and other philosophical terms, click (here). For more on the five elements click (here).
19. There are ten celestial stems, from jiǎ 甲 through guǐ 癸, and twelve earth branches, from zǐ 子 through hài 亥.
十干者 甲至癸 十二支 子至亥。
十干者 甲至癸 十二支 子至亥。
M: shí gān zhě, jiǎ zhì guǐ, shí èr zhī, zǐ zhì hài.
C: sap6 gon3 ze2 gaap3 zi3 gwai3 sap6 ji6 zi1 zi2 zi3 hoi6.
Obs.: For more on the stems and branches, click (here).
20. We speak of the ecliptic, the movement of celestial bodies(chán 躔), and the equator.
曰黃道 曰所躔 曰赤道。
曰黄道 曰所躔 曰赤道。
M: yuē huáng dào, yuē suǒ chán, yuē chì dào.
C: joek6 wong4 dou6 joek6 so2 cin4 joek6 cek3 dou6.
Obs.: The ecliptic, literally the “yellow path,” is used in Chinese astrology in determining good and bad days for different activities. This is one of a small number of short lines in all versions of the text. Nothing is missing here.
21. Near the equator and warmth is maximum; our China is in the north east.
赤道下 溫煖極 我中華 在東北。
赤道下 温煖极 我中华 在东北。
M: chì dào xià, wēn nuǎn jí, wǒ zhōng huá, zài dōng běi.
C: cek3 dou6 ha6 wan1 nyun5 gik6 ngo5 zung1 wa4 zoi6 dung1 baak1.
22. When cold and warmth average out and frost and dew alternate; [the former] to the right (west) on the high plateaux, [the latter] to the left (east), on the great seas.
寒燠均 霜露改 右高原 左大海 。
寒燠均 霜露改 右高原 左大海 。
M: hán yù jūn, shuāng lù gǎi, yòu gāo yuán, zuǒ dà hǎi .
C: hon4 juk1 gwan1 soeng1 lou6 goi2 jau6 gou1 jyun4 zo2 daai6 hoi2 .
23. We speak of the Yangtze (Chángjiāng 長江) and the Yellow River, and of the Huái 淮 and the Jǐ [sic] 濟 rivers, which are the four channels which direct the waters.
曰江河 曰淮濟 此四瀆 水之紀。
曰江河 曰淮济 此四渎 水之纪。
M: yuē jiāng hé, yuē huái jǐ, cǐ sì dú, shuǐ zhī jì.
C: joek6 gong1 ho4 joek6 waai4 zai3 ci2 sei3 duk6 seoi2 zi1 gei2.
24. We speak of Mt. Tài 泰 and Mt. Huá 華, Mt. Gāo 嵩, Mt. Héng 恒, and Mt. Héng 衡; these five peaks are the most famous mountains.
曰泰華 嵩恒衡 此五岳 山之名。
曰泰华 嵩恒衡 此五岳 山之名。
M: yuē tài huá, sōng héng héng, cǐ wǔ yuè, shān zhī míng.
C: joek6 taai3 wa4 sung1 hang4 hang4 ci2 ng5 ngok6 saan1 zi1 ming4.
Obs.: Collectively they are called the “five sacred peaks” in English, the wǔyuè 五岳 in Chinese, and each is normally given a directional identifier, e.g., “Eastern Sacred Peak Mount Tài” (Dōngyuè Tài Shān 東岳泰山). These are associated with the five elements. (See link.) The mountains are:
25. In antiquity there were nine regions, in modern times changed to administrations, then called provinces, twenty-two of them.
古九州 今改制 稱㣔省 二十二。
古九州 今改制 称㣔省 二十二。
M: gǔ jiǔ zhōu, jīn gǎi zhì, chēng dīng shěng, èr shí èr.
C: gu2 gau2 zau1 gam1 goi2 zai3 cing1 㣔saang2 ji6 sap6 ji6.
Obs.: The People’s Republic officially has 23 provinces and 5 autonomous regions, four province-level municipalities (Tiānjīn 天津, Běijīng 北京, Shànghǎi 上海, and Chóngqìng 重慶), and two special administrative areas (Hong Kong and Macau). The province of Táiwān 臺灣 and some parts of Fújiàn 福建 are administered by the Republic of China.
26. We speak of scholars farmers, then artisans and merchants; these are the four classes, the virtue of the nation.
曰士農 曰工商 此四民 國之良。
曰士农 曰工商 此四民 国之良。
M: yuē shì nóng, yuē gōng shāng, cǐ sì mín, guó zhī liáng.
C: joek6 si6 nung4 joek6 gung1 soeng1 ci2 sei3 man4 gwok3 zi1 loeng4.
27. Medicine, divination, and physiognomy are the occult arts; with astronomy and geomancy they are unworthy minor arts.
醫卜相 皆方技 星堪輿 小道泥。
医卜相 皆方技 星堪舆 小道泥。
M: yī bǔ xiāng, jiē fāng jì, xīng kān yú, xiǎo dào ní.
C: ji1 buk1 soeng1 gaai1 fong1 gei6 sing1 ham1 jyu4 siu2 dou6 nai4.
28. There are bugs and fish, there are birds and beasts; these are the living things which can fly, [swim,] or walk.
有蟲魚 有鳥獸 此動物 能飛走。
有虫鱼 有鸟兽 此动物 能飞走。
M: yǒu chóng yú, yǒu niǎo shòu, cǐ dòng wù, néng fēi zǒu.
C: jau6 cung4 jyu4 jau6 niu5 sau3 ci2 dung6 mat6 nang4 fei1 zau2.
29. Rice, sorghum, legumes, wheat, maize, millet: these are the six “grains” that people eat.
稻粱菽 麥黍稷 此六穀 人所食。
稻粱菽 麦黍稷 此六谷 人所食。
M: dào liáng shū, mài shǔ jì, cǐ liù gǔ, rén suǒ shí.
H: tō liông siok, be̍k sú chek, chhú lio̍k kok, jîn só· si̍t.
C: dou6 loeng4 suk6 mak6 syu2 zik1 ci2 luk6 guk1 jan4 so2 sik6.
Obs.: The six “grain” names here are sometimes rendered as “rice, spiked millet, pulse, wheat, glutinous millet, panicled millet.” But there are problems.
30. Horse, ox, goat, chicken, dog, pig: these are the six animals that people raise.
馬牛羊 雞犬豕 此六畜 人所飼。
马牛羊 鸡犬豕 此六畜 人所饲。
M: mǎ niú yáng, jī quǎn shǐ, cǐ liù chù, rén suǒ sì.
H: má giû iông, ke khián sí, chhú lio̍k thiok, jîn só· sū.
C: ma5 ngau4 joeng4 gai1 hyun2 ci2 ci2 luk6 cuk1 jan4 so2 zi6.
Obs.: In the interest of making a list of five items that can be aligned with other lists of five, the horse may be left out. The remaining five domestic animals are usually cited in the order: goat, chicken, ox, dog, and pig. (Note that sheep and goats are not normally terminologically distinguished in Chinese. Both are yáng 羊. Similarly a cow or ox is not distinguished from a water buffalo. Both are niú 牛. For a discussion of lists of five, click here.)
31. Especially the ox and the dog are of greatest merit, for one can plow fields, one can guard the house.
惟牛犬 功最著 能耕田 能守户。
惟牛犬 功最着 能耕田 能守户。
M: wéi niú quǎn, gōng zuì zhe, néng gēng tián, néng shǒu hù.
H: î giû khián, kong chòe tù, lêng keng tiân, lêng siú hō·.
C: wai4 ngau4 hyun2 gung1 zeoi3 zoek3 nang4 gang1 tin4 nang4 sau2 wu6.
32. It offends celestial virtue to butcher or sell [these two]; do not eat them if you would avoid a sin.
眜天良 屠巿肆 戒物食 免罪處。
眜天良 屠巿肆 戒物食 免罪处。
M: mò tiān liáng, tú fú sì, jiè wù shí, miǎn zuì chǔ.
H: mōe thian liông, tô· chhī sù, kài bu̍t si̍t, bián chōe chhú.
C: mut6 tin1 loeng4 tou4 si5 si3 gaai3 mat6 sik6 min5 zeoi6 cyu3.
33. We speak of joy and anger, of pity and fear, of love, loathing, and desire; these are the seven emotions.
曰喜怒 曰哀懼 愛惡欲 七情具。
曰喜怒 曰哀惧 爱恶欲 七情具。
M: yuē xǐ nù, yuē āi jù, ài è yù, qī qíng jù.
H: oa̍t hí lō·, oa̍t ai khū, ài ò·ⁿ io̍k, chhit chêng kū.
C: joek6 hei2 nou6 joek6 oi1 geoi6 oi3 ngok3 juk6 cat1 cing4 geoi6.
34. Blue-green, red ,yellow, white, and black: these are the five colors the eye recognizes.
青赤黄 及白黑 此五色 目所識。
青赤黄 及白黑 此五色 目所识。
M: qīng chì huáng, jí bái hēi, cǐ wǔ sè, mù suǒ shí.
C: ceng1 cek3 wong4 kap6 baak6 haak1 ci2 ng5 sik1 muk6 so2 sik1.
Obs.: Like other things that come in groups of five, these are aligned with the five elements, five directions, &c. (Link) (This line is included only in Zhāng1975.)
35. Sour, bitter, sweet, pungent, and salty: these are the five flavors the mouth tastes.
酸苦甘 及辛鹹 此五味 口所含。
酸苦甘 及辛咸 此五味 口所含。
M: suān kǔ gān, jí xīn xián, cǐ wǔ wèi, kǒu suǒ hán.
C: syun1 fu2 gam1 kap6 san1 haam4 ci2 ng5 mei6 hau2 so2 ham4.
Obs.: Like other things that come in groups of five, these are aligned with the five elements, five directions, &c. (Link) (This line is included only in Zhāng1975.)
36. Goatish, burnt, fragrant, rancid, and rotten: these are five odors the nose can smell.
羶焦香 及臊朽 此五臭 鼻所嗅。
羶焦香 及臊朽 此五臭鼻所嗅。
M: shān jiāo xiāng, jí sāo xiǔ, cǐ wǔ xiù, bí suǒ xiù.
C: zin1 ziu1 hoeng1 kap6 sou1 nau2 ci2 ng5 cau3 bei6 so2 cau3.
Obs.: Not all five-element inventories of smells (xiù 臭) are identical: One classifies them as flowery (xiāng 香), rotten (fǔ 腐), goatish, (shān 羶), fishy (xīng 腥), and burnt (jiāo 焦). Another classifies them as rancid (sào 臊), burnt (jiāo 焦), flowery (香), fishy (xīng腥), and rotten (fǔ 腐). Despite the substantial overlap, neither of these traditional listings corresponds exactly with the list in the Three Character Classic. Like other things that come in groups of five, the five odors are aligned with the five elements, five directions, &c. (Link)
Note that the character 臭 is read xiù when it refers to an odor, but when it means “a stench” and is contrasted to 香, a “fragrance it is read chòu.” (This line is included only in Zhāng1975.)
37. Do re me so la are the five notes (12356 do re me so la) which the ear hears.
Labial, apical, dental, velar, and guttural are the five consonants which the ear hears.
宮商角 及徵羽 此五音 耳所取。.
宫商角 及征羽 此五音 耳所取。.
M: gōng shāng jué, jí zhǐ yǔ, cǐ wǔ yīn, ěr suǒ qǔ..
C: gung1 soeng1 gok3 kap6 zi2 jyu5 ci2 ng5 jam1 ji5 so2 ceoi2..
Obs.: The same names are given both to the notes of the pentatonic scale and to the traditional categories of consonants. Both translations are provided here. Traditional musical notation wrote the characters naming the notes. (This line is included only in Zhāng1975.)
38. Gourds, earthenware, skins, wood, stone, metal, silk, and bamboo produce the eight types of musical sounds.
匏土革 木石金 絲與竹 乃八音。
匏土革 木石金 丝与竹 乃八音。
M: páo tǔ gé, mù shí jīn, sī yǔ zhú, nǎi bā yīn.
H: pâu thó· kek, bo̍k se̍k kim, ú si tiok, nái pat im.
C: paau4 tou2 gaak3 muk6 sek6 gam1 si1 jyu5 zuk1 oi2 baat3 jam1.
39. Great-great grandfather, great grandfather, grandfather, father, then self; self then son, son then grandson (i.e., generations +4, +3, +2, +1 and 0, then -1 and -2).
高曾祖 父而身 身而子 子而孫。
高曾祖 父而身 身而子 子而孙。
M: gāo céng zǔ, fù ér shēn, shēn ér zǐ, zǐ ér sūn.
H: ko cheng chó·, hū jî sin, sin jî chú, chú jî sun.
C: gou1 cang4 zou2 fu6 ji4 san1 san1 ji4 zi2 zi2 ji4 syun1.
40. From son and grandson to great grandson and great-great grandson (i.e., generations -1, -2, -3, -4); these are the nine agnatic generations, the kinship links.
自子孫 至曾玄 乃九族 人之倫。
自子孙 至曾玄 乃九族 人之伦。
M: zì zǐ sūn, zhì céng xuán, nǎi jiǔ zú, rén zhī lún.
H: chū chú sun, chì hiân cheng, nái kiú cho̍k, jîn chi lûn.
C: zi6 zi2 syun1 zi3 cang4 jyun4 oi2 gau2 zuk6 jan4 zi1 leon4.
41. A father’s son is kind, a man’s wife obedient; an older brother is friendly and a younger one respectful.
父子恩 夫婦從 兄則友 弟則恭。
父子恩 夫妇从 兄则友 弟则恭。
M: fù zǐ ēn, fū fù cóng, xiōng zé yǒu, dì zé gōng.
H: hū chú un, hu hū chiông, heng chek iú, tē chek kiong.
C: fu6 zi2 jan1 fu1 fu5 cung4 hing1 zak1 jau5 dai6 zak1 gung1.
42. A junior is subordinate; friends are equal; a monarch is polite, a minister loyal.
長幼序 友與朋 君則敬 臣則忠。
长幼序 友与朋 君则敬 臣则忠。
M: cháng yòu xù, yǒu yǔ péng, jūn zé jìng, chén zé zhōng.
H: tióng iù sū, iú ú pêng, kun chek kèng, sîn chek tiong.
C: coeng4 jau3 zeoi6 jau5 jyu5 pang4 gwan1 zak1 ging3 san4 zak1 zung1.
43. These are the ten forms of righteousness, uniting all men.
此十義 人所同。
此十义 人所同。
M: cǐ shí yì, rén suǒ tóng.
H: chhú si̍p gī, jîn só· tông.
C: ci2 sap6 ji6 jan4 so2 tung4.
Obs.: Compare this with line 14. This is a half-length line in all sources.
44. In teaching the young, there must be explanation and investigation, explanation of the commentators, and clarification of the phrases.
凡訓蒙 須講究 詳訓詁 明句讀。
凡训蒙 须讲究 详训诂 明句读。
M: fán xùn méng, xū jiǎng jiū, xiáng xùn gǔ, míng jù dòu.
H: hoân hùn bông, su káng kiù, siông hùn kó·, bêng kù tō·.
C: faan4 fan3 mung4 seoi1 gong2 gau3 coeng4 fan3 gu2 ming4 geoi3 duk6.
Obs.: The character 讀 is read dú when it means “recite” or “read” but dòu when it means “phrases” or “clauses.”
45. One who learns must have a start; when Zhū Xī’s 朱熹 “Children’s Learning” (Xiǎo Xuě 小學) is done, one goes on to the Four Books (Sì Shū 四書).
為學者 必有初 小學終 至四書。
为学者 必有初 小学终 至四书。
M: wéi xué zhě, bì yǒu chū, xiǎo xué zhōng, zhì sì shū.
H: ûi ha̍k chiá, pit iú chho·, siáu ha̍k chiong chì sù su.
C: wai4 hok6 ze2 bit1 jau6 co1 siu2 hok6 zung1 zi3 sei3 syu1.
Obs.: Although today xiǎoxué 小學 means simply “primary school,” in imperial times it referred to philology and phonology, i.e., the study of the formation of characters and their pronunciation. Children’s education was sometimes devised following the six categories into which traditional scholarship divided Chinese characters, and the phrase was therefore also used to refer to children’s early education in literacy. However, Xiǎo Xué 小學 is also the name of a work attributed to the Neo-Confucian writer Zhū Xī 朱熹 (1130-1200) —hence the translation “Children’s Learning”— including instructions for writing and pronunciation, but also describing duties and skills of daily life. That work is probably what is referred to in the present context.
46. [The four books are] (1) the Analects in 20 scrolls, holy words noted down by the sage’s disciples.
論語者 二十篇 群弟子 記善言。
论语者 二十篇 群弟子 记善言。
M: lún yǔ zhě, èr shí piān, qún dì zǐ, jì shàn yán.
H: lūn gú chiá, jī si̍p phian, kûn tē chú, kì siān giân.
C: leon6 jyu5 ze2 ji6 sap6 pin1 kwan4 dai6 zi2 gei3 sin6 jin4.
Obs.: These items and the ones in lines 47 to 59 are described in a separate page of this web site devoted to the Confucian Canon (link).
47. And (2) the Mencius in seven scrolls, which discusses the way of virtue and speaks of benevolence and righteousness.
孟子者 七篇止 講道德 說仁義。
孟子者 七篇止 讲道德 说仁义。
M: mèng zǐ zhě, qī piān zhǐ, jiǎng dào dé, shuō rén yì.
H: bēng chú chiá, chhit phian chí, káng tō tek, soat jîn gī.
C: maang6 zi2 ze2 cat1 pin1 zi2 gong2 dou6 dak1 syut3 jan4 ji6.
48. The (3) Middle Way or Zhōngyōng was written by Zǐsī [Confucius’ grandson]; zhōng means what undistorted, Yōng means what is immutable.
作中庸 子思筆 中不偏 庸不易。
作中庸 子思笔 中不偏 庸不易。
M: zuò zhōng yōng, zǐ sī bǐ, zhōng bù piān, yōng bù yì.
H: chok tiong iông, nái khóng khip, tiong put phian, iông put e̍k.
C: zok3 zung1 jung4 zi2 si1 bat1 zung1 bat1 pin1 jung4 bat1 ji6.
49. The (4) Great Learning was by Zēngzǐ [Confucius’ disciple] and teaches self cultivation, regulating a family and pacifying the land.
作大學 乃曾子 自脩齊 至平治。
作大学 乃曾子 自脩齐 至平治。
M: zuò dà xué, nǎi céng zǐ, zì xiū qí, zhì píng zhì.
H: chok tāi ha̍k, nái cheng chú, chū siu chê, chì pêng tī.
C: zok3 daai6 hok6 oi2 cang4 zi2 zi6 sau1 cai4 zi3 ping4 zi6.
Obs.: The Great Learning is the briefest item in the Confucian Canon. A full translation is available on this website. (Link).
50. These two works and the Book of Rites, taken alone are obscure. (???)
此二篇 在禮記 今單行 本元晦。
此二篇 在礼记 今单行 本元晦。
M: cǐ èr piān, zài lǐ jì, jīn dān háng, běn yuán huì.
C: ci2 ji6 pin1 zoi6 lai5 gei3 gam1 daan1 haang4 bun2 jyun4 fui3.
Obs.: This line is included only in Zhāng 1975. The content is jarring, so I assume my translation is wrong.
51. Once the Classic of Filial Piety has is familiar and the Four Books memorized, one can begin to read other things, such as the six scriptures.
孝經通 四書熟 如六經 始可讀。
孝经通 四书熟 如六经 始可读。
M: xiào jīng tōng, sì shū shú, rú liù jīng, shǐ kě dú.
H: hàu keng thong, sù su sio̍k, jû lio̍k keng, sí khó tho̍k.
C: haau3 ging1 tung1 sei3 syu1 suk6 jyu4 luk6 ging1 ci2 ho2 duk6.
Obs.: The four books are often packaged separately, as is the Classic of Filial Piety, but they are only part of the Confucian Canon, which at various periods contained different combinations of fourteen works, and in earlier periods laid more stress on some of the other works. For details, click here.
52. The Book of Songs (Shī Jīng 詩經), Book of History (Shūjīng 書經), Book of Changes (Yìjīng 易經), Book of Rites (Lǐjīng 禮經) and Springs & Autumns (Chūnchiū 春秋) are the six (sic!) scriptures, which should be explained and analyzed.
詩書易 禮春秋 號六經 當講求。
诗书易 礼春秋 号六经 当讲求。
M: shī shū yì, lǐ chūn qiū, hào liù jīng, dāng jiǎng qiú.
H: si su e̍k, lé chhun chhiu, hō lio̍k keng, tong káng kiû.
C: si1 syu1 ji6 lai5 ceon1 cau1 hou6 luk6 ging1 dong1 gong2 kau4.
53. United Hills (Liánshān 連山, of the Xià 夏 dynasty, period 2), Reverting Deposit (Guīzàng 歸藏 of the Shāng 商 dynasty, period 3) , and Book of Changes (Zhōuyì 周易 of the Zhōu 周 dynasty, period 4) are the three books detailing (celestial) changes.
有連山 有歸藏 有周易 三易詳。
有连山 有归藏 有周易 三易详。
M: yǒu lián shān, yǒu guī cáng, yǒu zhōu yì, sān yì xiáng.
H: iú liân san, iú kui chông, iú chiu e̍k, sam e̍k siông.
C: jau6 lin4 saan1 jau6 gwai1 cong4 jau6 zau1 ji6 saam3 ji6 coeng4.
54. The Canons and Counsels, the Instructions and Injunctions, the Oaths and Orders are marvelous portions of the Book of Documents (Shàngshū 尚書).
有典謨 有訓誥 有誓命 書之奧。
有典谟 有训诰 有誓命 书之奥。
M: yǒu diǎn mó, yǒu xùn gào, yǒu shì mìng, shū zhī ào.
H: iú tián bô·, iú hùn khò, iú sè bēng, su chi ò.
C: jau6 din2 mou4 jau6 fan3 gou3 jau6 sai6 ming6 syu1 zi1 ou3.
Obs.: The Book of Documents is sometimes called the “Book Scripture” (Shūjīng書經) and sometimes the “Honored Book” (Shàng Shū尚書). English names are usually “The Book of History” or “The Book of Documents.”
The Canons of Yáo 堯 (reign 1a-8), the Counsels of Great Yǔ 大禹(reign 2a-10), Instructions of Minister Yī Yīn 伊尹 (dynasty 3), and the Proclamations of Tāng 湯 (reign 3a-1) are among the chapter titles in the Book of Documents. (In Legge’s edition they are located on pages 15, 52, 191, and 184, respectively. The euphonious expression “Canons and counsels, instructions and injunctions” diǎnmó-xùngào 典謨訓誥 came over time to refer to the clutter of actions of the monarchs of remote antiquity. “Oaths and orders,” although not part of the fixed phrase no doubt also refers to chapters of the Book of Documents, which contains many chapters ending in “orders” and a couple “oaths” (pp. 621 and 626 in Legge).
55. Our Duke of Zhōu devised the Rites of Zhōu, creating the six kinds of officials and the forms of governing.
我周公 作周禮 著六官 存治體。
我周公 作周礼 着六官 存治体。
M: wǒ zhōu gōng, zuò zhōu lǐ, zhe liù guān, cún zhì tǐ.
H: ngó· chiu kong, chok chiu lé, tù lio̍k koan, chûn tī thé.
C: ngo5 zau1 gung1 zok3 zau1 lai5 zoek3 luk6 gun1 cyun4 zi6 tai2.
Obs.: The Rites of Zhōu (Zhōu Lǐ 周禮), the Book of Rites (Lǐ Jì 禮記), and the Book of Ritual (Yí Lǐ 儀禮) are different texts, sometimes confused with each other. Sometimes the expression Scriptures of Rituals (Lǐ Jīng 禮經) serves as a cover term for all three, sometimes as an alternative designation of the Book of Rites. See web page on the Confucian Canon). Although the word lǐ 禮 includes ritual, it is broader in scope than that and includes etiquette. See web page on Philosophical Terms.
56. Elder and Junior Dài [Dài Dé 戴德 and his son] annotated the Book of Rites, publishing the sacred words and ordering the liturgy and music.
大小戴 注禮記 述聖言 禮樂備。
大小戴 注礼记 述圣言 礼乐备。
M: dà xiǎo dài, zhù lǐ jì, shù shèng yán, lǐ lè bèi.
H: tāi siáu tài, chù lé ki, su̍t sèng giân, lé ga̍k pī.
C: daai6 siu2 daai3 zyu3 lai5 gei3 seot6 sing3 jin4 lai5 ngok6 bei6.
57. We speak of the folk ballads of the states, the lesser and greater eulogies, and the sacrificial odes: these are the four types of poems in the Book of Songs; they criticize and teach.
曰國風 曰雅頌 號四詩 當諷詠。
曰国风 曰雅颂 号四诗 当讽咏。
M: yuē guó fēng, yuē yā sòng, hào sì shī, dāng fěng yǒng.
H: oa̍t kok hong, oa̍t ngá siōng, hō sù si, tong hong ēng.
C: joek6 gwok3 fung1 joek6 nga5 zung6 hou6 sei3 si1 dong1 fung3 wing6.
Obs.: The last three words, dāng fěng yǒng 當諷詠, can instead be rendered: “must be sung and chanted.” The ambiguity is almost certainly deliberate here, since the entire canon was subject to memorization but was also considered didactic.
58. Later than the Songs was the Spring & Autumn Annals, which both praise and condemn, distinguishing good from evil.
詩既亡 春秋作 [道淵源 習禮義] 寓褒貶 別善惡。
诗既亡 春秋作 [道渊源 习礼义] 寓褒贬 别善恶。
M: shī jì wáng, chūn qiū zuò, [dào yuān yuán, xì lǐ yì] yù bāo biǎn, bié shàn è.
H: si kì bông, chhun chhiu chok, [tō ian goân, si̍p lé gī] gū po pián, piat siān ok.
C: si1 gei3 mou4 ceon1 cau1 zok3 [dou6 jyun1 jyun4 zaap6 lai5 ji6] jyu6 bou1 bin2 bit6 sin6 ngok3.
Obs.: Both Songs and Annals were projects of Confucius’ later years. The Book of Songs was an antiquarian editorial (and possibly censorial) project; the Annals, a mere listing of events in the history of his native state.
Ede adds six characters to the middle of the line which, as he notes, are not found in other editions: 道淵源 習禮義 (Mandarin: dào yuān yuán, xì lǐ yì, Hokkien: tō ian goân, si̍p lé gī). This would seem to mean “The origin of the Way is the practice of etiquette and righteousness.” But such an interpolation disrupts the syntax of the line. Possibly two other, unidentified works are intended with the names “Origin of the Way” and “Practicing Etiquette and Righteousness,” but I know of no such titles. Ede’s project was to give Chinese classics a Christian twist, but if these were Christian works he would probably not have noted that he did not recognize them.
59. There were three commentators: Gōngyáng Gāu 公羊高, Zuǒqiū Míng 左邱明, and Gǔliáng Chì 穀梁赤.
三傳者 有公羊 有左氏 有穀梁。
三传者 有公羊 有左氏 有谷梁。
M: sān chuán zhě, yǒu gōng yáng, yǒu zuǒ shì, yǒu gǔ liáng.
H: sam toān chiá, iú kong iông, iú chó sī, iú kok liông.
C: saam3 zyun6 ze2 jau6 gung1 joeng4 jau6 zo2 si6 jau6 guk1 loeng4.
Obs.: These are expansions of the Spring & Autumn Annals. Of them, that of Zuǒqiū Míng is the most extended, and his is the version of the Annals most often read today. For a small illustration of the contrast between the Annals and Zuǒqiū’s expansion, click here.
60. Once the classics have been mastered, other philosophers should be read; picking what is important, and memorizing the facts.
經既明 方讀子 撮其要 記其事。
经既明 方读子 撮其要 记其事。
M: jīng jì míng, fāng dú zǐ, cuō qí yào, jì qí shì.
H: keng kì bêng, hong tho̍k chú, choat kî iàu, kì kî sū.
C: ging1 gei3 ming4 fong1 duk6 zi2 cyut3 kei4 jiu1 gei3 kei4 si6.
61. The five philosophers are Xúnzǐ 荀子, Yángzǐ 楊子, Wénzhōngzǐ 文中子, Lǎozǐ 老子, and Zhuāngzǐ 莊子.
五子者 有荀楊 文中子 及老莊。
五子者 有荀杨 文中子 及老庄。
M: wǔ zǐ zhě, yǒu xún yáng, wén zhōng zǐ, jí lǎo zhuāng.
H: ngó· chú chiá, iú sûn iông, bûn tiong chú, ki̍p ló chong.
C: ng5 zi2 ze2 jau6 seon1 joeng4 man4 zung1 zi2 kap6 lou5 zong1.
Obs.: The philosophers are:
62. When classics and works of the philosophers are all familiar, one should read history, investigating the genealogies [of royal houses] to understand how one ends and the next begins.
經子通 讀諸史 考世系 知終始。
经子通 读诸史 考世系 知终始。
M: jīng zǐ tōng, dú zhū shǐ, kǎo shì xì, zhī zhōng shǐ.
H: keng chú thong, tho̍k chu sú, khó sè hē, ti chiong sí.
C: ging1 zi2 tung1 duk6 zyu1 si2 haau2 sai3 hai6 zi1 zung1 ci2.
63. Fúxī 伏羲 (reign 1a-1), Shénnóng 神農 (reign 1a-2), and Huángdì 黃帝 (reign 1a-3) as well as Zhuānxū 顓頊 (reign 1a-5) and Kù 嚳 (reign 1a-6), lived in earliest times.
自羲農 至黃帝 并頊嚳 在上世。
自羲农 至黄帝 并顼喾 在上世。
M: zì xī nóng, zhì huáng dì, bìng xū kù, zài shàng shì.
C: zi6 hei1 nung4 zi3 wong4 dai3 bing1 guk1 guk1 zoi6 soeng6 sai3.
Obs.: This line is included only in Zhāng 1975. All other sources use the following line instead.
64. Fúxī 伏羲 (reign 1a-1), Shénnóng 神農 (reign 1a-2), and Huángdì 黃帝 (reign 1a-3) are called the three emperors, who lived in earliest times.
自羲農 至黃帝 號三皇 居上世。
自羲农 至黄帝 号三皇 居上世。
M: zì xī nóng, zhì huáng dì, hào sān huáng, jū shàng shì.
H: chū hi lông, chì hông tè, hō sam hông, ku siōng sè.
C: zi6 hei1 nung4 zi3 wong4 dai3 hou6 saam3 wong4 geoi1 soeng6 sai3.
65. Yáo 堯 (reign 1-8) and Shùn 舜 (reign 1-9) are known as “The Two Emperors”; both abdicated in favor of worthier men, and it was called a golden age.
唐有虞 號二帝 相揖遜 稱盛世。
唐有虞 号二帝 相揖逊 称盛世。
M: táng yǒu yú, hào èr dì, xiāng yī xùn, chēng chéng shì.
H: tông iú gû, hō jī tè, siong ip sùn, chheng sēng sè.
C: tong4 jau6 jyu4 hou6 ji6 dai3 soeng1 jap1 seon3 cing1 sing4 sai3.
Obs.: Táng refers to Táotáng 陶唐 , the reign name of the Emperor Yáo 堯 (reign 1a-8). Yǒuyú 有虞 is the reign name of emperor Shùn 舜 (reign 1-9).
66. The Xià 夏 dynasty (period 2) brought king Yǔ 禹 (reign 2a-1); the Shāng 商 dynasty (period 3) brought king Tāng 湯 (reign 3a-1), and the Zhōu 周 dynasty (period 4) Kings Wén 文 and Wǔ 武 (reign 4b-1). These are the three kings (wáng 王).
夏有禹 商有湯 周文武 稱三王。
夏有禹 商有汤 周文武 称三王。
M: xià yǒu yǔ, shāng yǒu tāng, zhōu wén wǔ, chēng sān wáng.
H: hā iú ú, siong iú thong, chiu bûn bú, chheng sam ông.
C: ha6 jau6 jyu5 soeng1 jau6 tong1 zau1 man4 mou5 cing1 saam3 wong4.
Obs. King Wén was the much honored father of King Wǔ, but never ruled, hence he has no reign number, and the total here is three despite the names being four. The earliest “dynasties” (periods 2-4) were alliances of states, each headed by a king (wáng 王) with putative loyalty to a usually rather weak “emperor” (dì 帝). When China was unified in period 5 under the domination of the royal house of the state of Qín 秦, the title emperor was expanded to “august emperor” (huángdì 皇帝), which remained in use to the end of the imperial period with the 1912 founding of the Republic of China. Caution: Huángdì meaning “emperor” is not the same as the homonymous title Huángdì 黃帝 “Yellow Emperor” (reign 1-3), a mythical culture hero.
67. In the Xià 夏 (period 2) descent went through sons and the [same] family ruled the world for four centuries; then the imperial altar passed away from Xià.
夏傳子 家天下 四百載 遷夏社。
夏传子 家天下 四百载 迁夏社。
M: xià chuán zǐ, jiā tiān xià, sì bǎi zài, qiān xià shè.
H: ha toân chú, ka thian hā, sù pek cháiⁿ, chhian hā siā.
C: ha6 zyun6 zi2 ga1 tin1 ha6 sei3 baak3 zoi2 cin1 ha6 se5.
68. King Tāng 湯 destroyed the Xià 夏 and gave his state the name Shāng 商 (period 3), which lasted six centuries and ended with [the infamous mad tyrant] Zhòu 紂(reign 3-31).
湯伐夏 國號商 六百載 至紂亡。
汤伐夏 国号商 六百载 至纣亡。
M: tāng fá xià, guó hào shāng, liù bǎi zài, zhì zhòu wáng.
H: thong hoa̍t hā, kok hō siong, lio̍k pek cháiⁿ, chì tiū bông.
C: tong1 fat6 ha6 gwok3 hou6 soeng1 luk6 baak3 zoi2 zi3 zau6 mou4.
69. King Wǔ 武 of Zhōu 周 (reign 4b-1) killed Zhòu 紂 of Xià 夏. The Zhōu dynasty (period 4) lasted 800 years and was the longest one.
周武王 始誅紂 八百載 最長久。
周武王 始诛纣 八百载 最长久。
M: zhōu wǔ wáng, shǐ zhū zhòu, bā bǎi zài, zuì cháng jiǔ.
H: chiu bú ông, sí tu tiū, pat pek cháiⁿ, chòe tiông kiú.
C: zau1 mou5 wong4 ci2 zyu1 zau6 baat3 baak3 zoi2 zeoi3 coeng4 gau2.
70. The Zhōu dynasty reached King Gōnghé 共和 (reign 4b-11), then Lì 歷 (reign 4b-10), Xuān 宣 (reign 4b12) and Yōu 幽 (reign 4b-13) and then moved the capital east [to Luòyáng 洛陽].
周共和 始紀年 歷宣幽 遂東遷。
周共和 始纪年 历宣幽 遂东迁。
M: zhōu gòng hé, shǐ jì nián, lì xuān yōu, suì dōng qiān.
C: zau1 gung6 wo4 ci2 gei2 nin4 lik6 syun1 jau1 seoi6 dung1 cin1.
This line is included only in Zhāng1975. All other sources use the following line instead.
71. When Zhōu 周 moved the capital east, the feudal bonds weakened; spears and shields prevailed; and travelling political advisers were in demand.
周轍東 王綱墜 逞干戈 尚游說。
周辙东 王纲坠 逞干戈 尚游说。
M: zhōu zhé dōng, wáng gāng zhuì, chěng gān, gē shàng yóu shuì.
H: chiu tia̍t tong, ông kong tūi, théng kan ko, siōng iû sòe.
C: zau1 cit3 dung1 wong4 gong1 zeoi6 cing2 gon3 gwo1 soeng6 jau4 syut3.
72. The Springs and Autumns (Chūn-Qiū 春秋, period 4d) began and then the Warring States (Zhànguó 戰國, period 4e). In the former the five hegemons (bà 霸) were strong; in the latter with Seven Martial States emerged.
始春秋 終戰國 五霸強 七雄出。
始春秋 终战国 五霸强 七雄出。
M: shǐ chūn qiū, zhōng zhàn guó, wǔ bà qiáng, qī xióng chū.
H: sí chhun chhiu, chiong chiàn kok, ngó· pà kiông, chhit hiông chhut.
C: ci2 ceon1 cau1 zung1 zin3 gwok3 ng5 ba3 koeng4 cat1 hung4 ceot1.
Obs.: the Hegemons of the Springs and Autumns (period 4d) were Duke Huán of Qí 齊桓公 (4d-1), Duke Mù of Qín 秦穆公 (4d-2), Duke Xiāng of Sòng 宋襄公 (4d-3), Duke Wén of Jìn 晉文公 (4d-4), and Duke Zhuāng of Chǔ 楚莊公 (4d-5). The seven Martial States that were principal contenders in the Waring States (period 4e) were Qín 秦, Chǔ 楚, Yān 燕, Hán 韓, Qí 齊, Zhào 趙, and Greater Wèi 魏.
73. Then the Yíng 贏 clan of Qín 秦 finally annexed all the states and lasted two generations; then the states of Chǔ 楚 and Hàn 漢 contended.
贏秦氏 始兼并 傳二世 楚漢爭。
赢秦氏 始兼并 传二世 楚汉争。
M: yíng qín shì, shǐ jiān bìng, chuán èr shì, chǔ hàn zhēng.
H: êng chîn sī, sí kiam pèng, toân jī sè, chhó· hàn cheng.
C: jing4 ceon4 si6 ci2 gim1 bing1 zyun6 ji6 sai3 co2 hon3 zaang1.
Obs.: The Qín 秦 dynasty (period 5) is considered to be China’s first unified government. The forced conformity of weights and measures, monetary units, &c. to the standard of the Qín state was probably done for state convenience, but is in retrospect seen as a great step forward, as were the reinforcing of the Great Wall across north China and the creation of the Grand Canal linking the Yellow River and the Yangtze for commercial interchange. That said, the government was corrupt in the extreme, and with its collapse came swift reassertion of old local interests. The ancient historian Sīmǎ Qiān’s 司马迁 fascinating account of this dynasty is available on this web site (link).
74. Gāozǔ (reign 6b-1) ascended and the Hàn dynasty (period 6) was established; In the reign of Xiàopíng (reign 6b-12) Wáng Mǎng (reign 6c-1) usurped the throne.
高祖興 漢業建 至孝平 王莽篡。
高祖兴 汉业建 至孝平 王莽篡。
M: gāo zǔ xīng, hàn yè jiàn, zhì xiào píng, wáng mǎng cuàn.
H: ko chó· heng, hàn gia̍p kiàn, chì hàu pêng, ông bóng chhoàn.
C: gou1 zou2 hing1 hon3 jip6 gin3 zi3 haau3 ping4 wong4 mong5 saan3.
75. But Guāngwǔ (reign 6d-1) arose and established the Eastern Hàn 漢 dynasty. [The whole Hàn dynasty] lasted 400 years, ending with Emperor Xiàn 獻 (reign 6d-14).
光武興 為東漢 四百年 終於獻。
光武兴 为东汉 四百年 终于献。
M: guāng wǔ xīng, wéi dōng hàn, sì bǎi nián, zhōng yú xiàn.
H: kong bú heng, ûi tong hàn, sù pek liân, chiong u hiàn.
C: gwong1 mou5 hing1 wai4 dung1 hon3 sei3 baak3 nin4 zung1 jyu1 hin3.
Obs.: Several dynasties were founded by leaders known to history by the name/title Gāozǔ 高祖 or “Great Ancestor.” For more about imperial names, see line 4 or click here. East and west in dynastic names refer to the location of the capital, which was sometimes moved for defensive reasons.
76. The states of Wèi 魏, Shǔ 蜀, and Wú 吳 contended for the sovereignty of Hàn 漢, which is called the Three Kingdoms (period 7), continuing until the Eastern and Western Jìn 晉 dynasties (period 8).
魏蜀吳 爭漢鼎 號三國 迄兩晉。
魏蜀吴 争汉鼎 号三国 迄两晋。
M: wèi shǔ wú, zhēng hàn dǐng, hào sān guó, qì liǎng jìn.
H: gūi sio̍k gô·, cheng hàn téng, hō sam kok, gut lióng chìn.
C: ngai6 suk6 ng4 zaang1 hon3 ding2 hou6 saam3 gwok3 ngat6 loeng5 zeon3.
Obs.: The word translated “sovereignty” here actually refers to a gigantic three-legged bronze vessel called a dǐng 鼎, the possession of which symbolized hegemony/sovereignty. Many ancient Chinese bronzes probably had political meaning, and nearly all ancient bronze seems to have been associated with elite status. For more on ancient Chinese bronze, click here.
Much romantic adventure literature is set in the Three Kingdoms period. For a quick overview of the period, click here.
77. The Liú Sòng 流宋 Dynasty (period 10c) and Nán Qí 南齊 (period 10d) followed, and then Nán Liáng 南梁 (period 10e) and Hòu Liáng 後梁 (period 10f) and Chén 陳 (period 10g). These were the Southern Dynasties (period 10b), with the capital at Jīnlíng 金陵 [=Nánjīng 南京].
宋齊繼 梁陳承 為南朝 都金陵。
宋齐继 梁陈承 为南朝 都金陵。
M: sòng qí jì, liáng chén chéng, wéi nán zhāo, dōu jīn líng.
H: sòng chê kè, liông tin sêng, ûi lâm tiâu, to· kim lêng.
C: sung3 cai4 gai3 loeng4 can4 sing4 wai4 naam4 ciu4 dou1 gam1 ling4.
78. The Northern Dynasties (period 10h) were the [North, East, and West] Wèi (periods 10i, 10j, and 10k) of the Yuán 元 family, divided into Eastern (10j) and West (10k) plus the Yǔwén family’s Northern Zhōu (10m) (founded by Yǔwén Jué 宇文覺 ruling as Emperor Xiàomǐn 孝愍, reign 10m-1) and the Gāo family’s Northern Qí (period 10l) (founded by Gāo Yáng 高洋, ruling as Emperor Wénxuān 文宣, reign 10l-1).
北元魏 分東西 宇文周 與高齊。
北元魏 分东西 宇文周 与高齐。
M: běi yuán wèi, fēn dōng xī, yǔ wén zhōu, yǔ gāo qí.
H: pok goân gūi, hun tong se, ú bûn chiu, ú ko chê.
C: baak1 jyun4 ngai6 fan1 dung1 sai1 jyu5 man4 zau1 jyu5 gou1 cai4.
79. This lasted until the Suí 隋 dynasty (period 11), a single land. But it did not outlast two generations till it broke down.
迨至隋 一土宇 不再傳 失統緒。
迨至隋 一土宇 不再传 失统绪。
M: dài zhì suí, yī tǔ yǔ, bù zài chuán, shī tǒng xù.
H: tāi chì sûi, it thó· ú, put chài toân, sit thóng sū.
C: doi6 zi3 ceoi4 jat1 tou2 jyu5 bat1 zoi3 zyun6 sat1 tung2 seoi5.
80. Emperor Gāozǔ 高祖of Táng 唐 (reign 12-1) raised volunteer troops and ended the Súi chaos and established a new state.
唐高祖 起義師 除隋亂 創國基。
唐高祖 起义师 除隋乱 创国基。
M: táng gāo zǔ, qǐ yì shī, chú suí luàn, chuāng guó jī.
H: tông ko chó·, khí gī su, tû sûi loān, chhòng kok ki.
C: tong4 gou1 zou2 hei2 ji6 si1 ceoi4 ceoi4 lyun6 cong3 gwok3 gei1.
81. The throne was transmitted twenty times in three hundred years until the Later Liáng 梁 dynasty (period 13b) ended it and changed the name of the state.
二十傳 三百載 梁滅之 國乃改。
二十传 三百载 梁灭之 国乃改。
M: èr shí chuán, sān bǎi zài, liáng miè zhī, guó nǎi gǎi.
H: jī si̍p toân, sam pek cháiⁿ, liông bia̍t chi, kok nái kái.
C: ji6 sap6 zyun6 saam3 baak3 zoi2 loeng4 mit6 zi1 gwok3 oi2 goi2.
82. The Later Líang, Later Táng, Later Jìn, Later Hàn and Later Zhōu (periods 13b-13f) are called the five dynasties, each with its own history.
梁唐晉 及漢周 稱五代 皆有由。
梁唐晋 及汉周 称五代 皆有由。
M: liáng táng jìn, jí hàn zhōu, chēng wǔ dài, jiē yǒu yóu.
H: liông tông chìn, ki̍p hàn chiu, chheng ngó· tāi, kai iú iû.
C: loeng4 tong4 zeon3 kap6 hon3 zau1 cing1 ng5 doi6 gaai1 jau6 jau4.
83. The glorious Sòng (period 15) arose on the abdication of the king of Later Zhōu (reign 13f-3) in 960 and the throne was transmitted 18 times.
炎宋興 受周禪 十八傳 南北混。
炎宋兴 受周禅 十八传 南北混。
M: yán sòng xīng, shòu zhōu chán, shí bā chuán, nán běi hùn.
H: iám sòng heng, siū chiu siān, si̍p pat toân, lâm pak hūn.
C: jim4 sung3 hing1 sau6 zau1 sim3 sap6 baat3 zyun6 naam4 baak1 wan6.
84. Under the Liáo 遼 and Jīn 金 imperial titles were confounded. When the Liáo was destroyed [in 1125], the Sòng 宋(period 15) remained [until 1279].
遼與金 帝號紛 戴滅寮 宋猶存。
辽与金 帝号纷 戴灭寮 宋犹存。
M: liáo yǔ jīn, dì hào fēn, dài miè liáo, sòng yóu cún.
C: liu4 jyu5 gam1 dai3 hou6 fan1 daai3 mit6 liu4 sung3 jau4 cyun4.
Obs.: Some writers consider the Liáo dynasty (period 16a) to run from 907 to 1125 (period 16b). Others consider it to include a “Western Liáo” (period 16c) continuing to 1202. The Sòng 宋 (period 15a) is divided into a Northern Sòng (15b, 960-1127) and, after successful invasion by northern tribes, a retreat into its southern reaches, referred to as the Southern Sòng (period 15c, 1127-1279). The invading tribes took dynasty names in China, most conspicuously the Liáo 遼 (period 16) and the Jīn 金 (period 18). Substantial unity was achieved when the Yuán 元 dynasty (period 19, 1277-1367) was established under the famous Mongol Khans.
85. Liáo 遼 and Jīn 金 [Tartar tribes] assumed the title of emperor (periods 16, 18); then the Yuán 元 (period 19) conquered the Jīn, and the House of Sòng 宋 was finally ended.
遼與金 皆稱帝 元滅金 絕宋世。
辽与金 皆称帝 元灭金 绝宋世。
M: liáo yǔ jīn, jiē chēng dì, yuán miè jīn, jué sòng shì.
H: liâu ú kim, kai chheng tè, goân bia̍t kim, choa̍t sòng sè.
C: liu4 jyu5 gam1 gaai1 cing1 dai3 jyun4 mit6 gam1 zyut6 sung3 sai3.
86. The Yuán 元 (period 19) arose, ending the Jīn 金 (period 18), and the [Southern] Sòng 宋 (period 15c) was destroyed with it.
至元興 金續歇 有宋世 一同滅。
至元兴 金续歇 有宋世 一同灭。
M: zhì yuán xīng, jīn xù xiē, yǒu sòng shì, yī tóng miè.
C: zi3 jyun4 hing1 gam1 zuk6 hit3 jau6 sung3 sai3 jat1 tung4 mit6.
Obs.: Although the Liáo, Jīn, and Yuán dynasties all involved northern peoples ruling China, the Yuán dynasty (period 19) is sometimes specifically called the Mongol dynasty in English.
87. This united China with the Róng 戎 and Dí 狄 tribes [to the west and north, respectively].
並中國 兼戎狄。
并中国 兼戎狄。
M: bìng zhōng guó, jiān róng dí.
C: bing3 zung1 gwok3 gim1 jung4 dik6.
Obs.: Róng 戎 and Dí 狄 are generic terms for peoples to the west and north of Hàn settlement, also under Mongol occupation. (Dí, northern tribes, is sometimes written as 翟, which is the homonymous name of a kind of pheasant. Some consider this writing more polite, since 狄 is made up parts meaning “dog” and “fire.”) This is a half-length line in all versions.
88. Emperor Tàizǔ 太祖 (reign 20-1) was long engaged in warfare, then passed the throne to Emperor Jiànwén 建文(reign 20-2) after only four years.
明太祖 久親師 傳建文 方四祀。
明太祖 久亲师 传建文 方四祀。
M: míng tài zǔ, jiǔ qīn shī, chuán jiàn wén, fāng sì sì.
C: ming4 taai3 zou2 gau2 can1 si1 zyun6 gin3 man4 fong1 sei3 zi6.
Obs.: This line seems out of place here, and would be more logically placed after line 92.
89. The territory occupied [by the Yuán] was vast, surpassing all previous dynasties. It lasted 90 years and the collapsed.
輿圖廣 超前代 九十年 國祚廢。
舆图广 超前代 九十年 国祚废。
M: yú tú guǎng, chāo qián dài, jiǔ shí nián, guó zuò fèi.
C: jyu4 tou4 gwong2 ciu1 cin4 doi6 gau2 sap6 nin4 gwok3 zou6 fai3.
Obs.: This line alternates with the following one across different sources.
90. They governed the middle lands and the tribes to the west 戎 and north 狄; after 90 years their rule was exhausted.
蒞中國 兼戎狄 九十載 國祚廢。
莅中国 兼戎狄 九十载 国祚废。
M: lì zhōng guó, jiān róng dí, jiǔ shí zài, guó zuò fèi.
H: nī tiong kok, kiam jiông te̍k, kiú si̍p liân, kok chō· hòe.
C: lei6 zung1 gwok3 gim1 jung4 dik6 gau2 sap6 zoi2 gwok3 zou6 fai3.
91. All the heroes arose; the first emperor attacked, calling his state Míng明; Yuán was ruined.
羣雄起 太祖征 國號明 元順奔。
羣雄起 太祖征 国号明 元顺奔。
M: qún xióng qǐ tài zǔ zhēng guó hào míng yuán shùn bēn。
H: kûn hiông khí, thài chó· cheng, kok hō bêng, goân sūn phun.
C: kwan hung hei taai zou zing gwok hou ming jyun seon ban。
92. Successes were many. Two capitals were established. There were 17 rulers, ending with Chóngzhēn 崇禎.
𢦓祖繼 立兩京 十七主 止崇禎。
𢦓祖继 立两京 十七主 止崇祯。
M: chéng zǔ jì lì liǎng jīng shí qī zhǔ zhǐ chóng zhēn。
H: sêng chó· kè, li̍p lióng keng, si̍p chhit chú, chí chông cheng.
C: 𢦓zou gai laap loeng ging sap cat zyu zi sung zing。
93. The Brigand Chuǎng 闖 (1605?-1645) caused chaos; the Míng was exhausted. A great force was sent, and the brigand was conquered.
闖賊亂 明運竭 大兵至 賊隨滅。
闯贼乱 明运竭 大兵至 贼随灭。
M: chèn zéi luàn míng yùn jié dà bīng zhì zéi suí miè。
H: chhoàng che̍k loân, bêng ūn kia̍t, tāi peng chì, che̍k sûi bia̍t.
C: cong caak lyun ming wan git daai bing zi caak ceoi mit。
94. Then Tàizǔ (reign 20-1) arose, and called his state the Great Míng 大明. He took the reign name of Hóngwǔ 洪武, and fixed his capital at Jīnlíng 金陵 (=Nánjīng 南京).
太祖興 國大明 號洪武 都金陵。
太祖興 國大明 號洪武 都金陵。
M: tài zǔ xīng, guó dà míng, hào hóng wǔ, dōu jīn líng.
H: thài chó· heng, kok tāi bêng, hō hông bú, to· kim lêng.
C: taai3 zou2 hing1 gwok3 daai6 ming4 hou6 hung4 mou5 dou1 gam1 ling4.
95. Eventually, under emperor Chéngzǔ 成祖 (reign 20-3, reign name Yǒnglè 永樂) it was moved to Yānjīng 燕京 (=Běijīng 北京). There were 17 generations, ending with the Chóngzhēn 崇祯 (reign 20-17).
迨成祖 遷燕京 十七世 至崇禎。
迨成祖 遷燕京 十七世 至崇禎。
M: dài chéng zǔ, qiān yàn jīng, shí qī shì, zhì chóng zhēn.
H: tāi sêng chó·, chhian ian keng, si̍p chhit sè, chì chông cheng.
C: doi6 sing4 zou2 cin1 jin1 ging1 sap6 cat1 sai3 zi3 sung4 zing1.
96. The capital was moved to Běijīng 北京, and Yǒnglè 永樂 (reign 20-3) succeeded; Emperor Chóngzhēn 崇禎 (reign 20-17) died on the Coal Hill [adjacent to the Forbidden City].
遷北京 永樂嗣 逮崇禎 煤山逝。
遷北京 永樂嗣 逮崇禎 煤山逝。
M: qiān běi jīng, yǒng lè sì, dài chóng zhēn, méi shān shì.
H: koân iam sù, khò· jû lîm, chì lí chhoàng, sîn khì hûn.
C: cin1 baak1 ging1 wing5 ngok6 zi6 dai6 sung4 zing1 mui4 saan1 sai6.
Obs.: This line occurs in some versions in place of the previous one. This line does not occur in Ede 1894, who substitutes the following line instead.
97. Shùnzhì 順治 was the first reign in what was called the Great Qīng 清 dynasty; officials served the people and there was peace throughout the world.
順治立 號大清 臣民服 天下平。
顺治立 号大清 臣民服 天下平。
M: shùn zhì lì hào dà qīng chén mín fú tiān xià píng。
H: sūn tī li̍p, hō tāi chheng, sîn bîn ho̍k, thian hā pêng.
This line is found only in Ede 1894 (p.143). Since Ede was editing this work during the late Qīng years, (and issuing possibly slightly modified reprintings in Taiwan after the island had been ceded to Japan in 1895), it is possible that he made small modifications in the text to assure continued good relations with government censors. He also omits lines 99 to 103.
98. The power was relaxed; rebels were thick as forests; Then came Lǐ Chuǎng 李闖 and the imperial regalia were destroyed.
權閹肆 寇如林 至李闖 神器毀 。
權閹肆 寇如林 至李闖 神器毀 。
M: quán yān sì, kòu rú lín, zhì lǐ chèn, shén qì huǐ .
H: chheng tài chó·, eng kéng bēng, chèng sù hong, khek tāi tēng.
C: kyun4 jim1 si3 kau3 jyu4 lam4 zi3 lei5 cong2 san4 hei3 wai2 .
Obs.: Chuǎng 闖 or “the Dashing” was a complimentary sobriquet given to Lǐ Zìchéng 李自成 (more often known as Lǐ Hóngjī 李鴻基, another sobriequet). He was a rebel leader troubling the Míng authorities so successfully that he even declared himself emperor of a new Shùn 順 dynasty in 1644. This provided an opportunity for Manchu forces in invade from the north, ending the Míng dynasty.
99. The founder of the Qīng 清 (reign 21-1) responded to the celestial mandate; he pacified the four corners, and put all in great order.
清世祖/太祖 應景命 靖四方 克大定。
清世祖/太祖 應景命 靖四方 克大定。
M: qīng shì zǔ/tài zǔ, yìng jǐng mìng, jìng sì fāng, kè dà dìng.
C: cing1 sai3 zou2/taai3 zou2 jing1 ging2 ming6 zing6 sei3 fong1 hak1 daai6 ding6.
Obs.: The first emperor of Qīng, unlike those of several previous dynasties, did not use the title “great ancestor” (tàizǔ 太祖) given in some variants of this text, but rather “ancestor of the generations” (shìzǔ 世祖). He is known in history by his reign name Shùnzhì 順治 (reign 21-1). Western writers often called this the “Manchu Dynasty.”
Editors of the Republican period modified this line to include the end of the dynasty. Line 93 is their version, followed by updates (lines 94 to 96) referring to the early years of the ROC.
100. The Shùnzhì emperor (reign 21-1) of the Qīng seized the capital; they went through ten reigns, ending with Xuāntǒng 宣統 (reign 21-10).
清順治 據神京 至十傳 宣統遜。
清順治 據神京 至十傳 宣統遜。
M: qīng shùn zhì, jù shén jīng, zhì shí chuán, xuān tǒng xùn.
C: cing1 seon6 zi6 geoi3 san4 ging1 zi3 sap6 zyun6 syun1 tung2 seon3.
101. It ran through Xuāntǒng 宣統 (reign 21-10), and then came the utopia. In twelve generations, the Qīng was gone.
至宣統 乃大同 十二世 清祚終。
至宣統 乃大同 十二世 清祚終。
M: zhì xuān tǒng, nǎi dà tóng, shí èr shì, qīng zuò zhōng.
C: zi3 syun1 tung2 oi2 daai6 tung4 sap6 ji6 sai3 cing1 zou6 zung1.
102. A revolution arose; it was glorious and heroic, ending the imperial system and establishing a utopia.
革命興 意氣雄 廢帝制 效大同。
革命興 意氣雄 廢帝制 效大同。
M: gé mìng xīng, yì qì xióng, fèi dì zhì, xiào dà tóng.
C: gaak3 ming6 hing1 ji3 hei3 hung4 fai3 dai3 zai3 haau6 daai6 tung4.
103. It raised up a president and succeeded in uniting all; it recaptured Chinese territory. The republic is glorious.
舉總統 共和成 復漢土 民國興。
舉總統 共和成 復漢土 民國興。
M: jǔ zǒng tǒng, gòng hé chéng, fù hàn tǔ, mín guó xīng.
C: geoi2 zung2 tung2 gung6 wo4 sing4 fuk6 hon3 tou2 man4 gwok3 hing1.
104. All twenty two dynastic histories are included here, including good government and chaos, that you may know of prosperity and decay.
廿二史 全在茲 載治亂 知興衰 。
廿二史 全在茲 載治亂 知興衰 。
M: niàn èr shǐ, quán zài zī, zài zhì luàn, zhī xīng shuāi .
H: {jia̍p jī sú}, choân chāi chu, chài tī loān, ti heng soe.
C: nim6 ji6 si2 cyun4 zoi6 zi1 zoi2 zi6 lyun6 zi1 hing1 seoi1 .
Obs.: Some editions rather than indicating the number of dynastic histories, say simply “old and new” (gǔjīn 古今) histories. The number of dynastic histories mentioned is as low as 17 in some sources. Ede (p. 154) begins the line 歷伐史 (Mandarin: lì dài shǐ, Hokkien le̍k tāi sú), “The dynastic histories … ” rather than specifying a number. I have re-romanized the Hokkien to agree with the text displayed, marking the change with curly braces.;
105. A person who reads the histories and investigates the records will understand the past and the present as though seen with his own eyes.
讀史者 考實錄 通古今 若親目。
讀史者 考實錄 通古今 若親目。
M: dú shǐ zhě, kǎo shí lù, tōng gǔ jīn, ruò qīn mù.
H: tho̍k sú chiá, khó si̍t lio̍k, thong kó· kim, jio̍k chhim bo̍k.
C: duk6 si2 ze2 haau2 sat6 luk6 tung1 gu2 gam1 joek6 can1 muk6.
106. Chant these texts with your mouth, ponder then in your heart; do so in the morning; do so in the evening.
口而誦 心而惟 朝於斯 夕於斯。
口而誦 心而惟 朝於斯 夕於斯。
M: kǒu ér sòng, xīn ér wéi, zhāo yú sī, xī yú sī.
H: khó· jî siōng, sim jî î, tiau u su, se̍k u su.
C: hau2 ji4 zung6 sam1 ji4 wai4 ciu4 jyu1 si1 zik6 jyu1 si1.
Lines 107-111 (all of Chapter 7) occur only in Zhāng 1975. Because they do not occur in Ede, no Hokkien romanization is included here.
107. In the Hàn 漢 dynasty (period 6), Gǔ Kuí 賈逵, Dǒng Zhòngshū 董仲舒, Xǔ Shèn 許慎, and Zhèng Xuán 鄭玄 were the great teachers of the classics and were much revered.
漢賈董 及許鄭 皆經師 能述聖。
汉贾董 及许郑 皆经师 能述圣。
M: hàn gǔ dǒng, jí xǔ zhèng, jiē jīng shī, néng shù shèng.
C: hon3 ga2 dung2 kap6 heoi2 zeng6 gaai1 ging1 si1 nang4 seot6 sing3.
Obs.: The expression shù shèng 述聖, the last two words, here rendered “were much revered,” was also a title for Confucius’ grandson Zǐsī 子思. This line is included only in Zhāng 1975. Lines 100-104 (chapter 7) are omitted in Ede, hence the missing Hokkien romanization here.
The distinguished teachers mentioned here are:
108. In the Sòng 宋 (period 15) Zhōu 周, the Chéng 程 brothers, Zhāng Zài 張載, Zhū Xī 朱熹, and Lù Jiǔyuān 陸九淵 were most outstanding; as in the Míng (period 20) was Wáng Shǒurén 王守仁.
宋周程 張朱陸 明王氏 皆道學。
宋周程 张朱陆 明王氏 皆道学。
M: sòng zhōu chéng, zhāng zhū lù, míng wáng shì, jiē dào xué.
C: sung3 zau1 cing4 zoeng1 zyu1 luk6 ming4 wong4 si6 gaai1 dou6 hok6.
Obs.: (This line is included only in Zhāng 1975.)
The distinguished writers cited are:
109. Qū Yuán 屈原 was a [漢 dynasty] poet, as were Zōu Yáng 鄒陽 and Méi Chéng 枚乘, Sīmǎ Xiāngrú 司馬相如 and Yáng Xióng 楊雄.
屈原賦 本風人 逮鄒枚 暨卿雲。
屈原赋 本风人 逮邹枚 暨卿云。
M: qū yuán fù, běn fēng rén, dài zōu méi, jì qīng yún.
C: wat1 jyun4 fu3 bun2 fung1 jan4 dai6 zau1 mui4 kei3 hing1 wan4.
Obs.: This line is included only in Zhāng 1975. Qīng Yún 卿雲, the last two characters of the line, refer to Chángqīng 長卿, the zì name of Sīmǎ Xiāngrú 司馬相如 and Zǐyún 子雲, the zì name of Yáng Xióng 楊雄.
The distinguished Hàn poets cited are:
110. [In the Táng dynasty (period 12),] Hán Yù 韓愈 and Liǔ Zōngyuán 柳宗元 were literary giants; Lǐ Bái李白 and Dù Fǔ 杜甫 were the masters of poetry.
韓與柳 並文雄 李若杜 為詩宗。
韩与柳 并文雄 李若杜 为诗宗。
M: hán yǔ liǔ, bìng wén xióng, lǐ ruò dù, wéi shī zōng.
C: hon4 jyu5 lau5 bing3 man4 hung4 lei5 joek6 dou6 wai4 si1 zung1.
Obs.: This line is included only in Zhāng 1975.
The distinguished Táng poets cited are:
111. All students must know these [writings], which shelter our sacred teachings and strengthen our customs.
凡學者 宜兼通 翼聖教 振民風。
凡学者 宜兼通 翼圣教 振民风。
M: fán xué zhě, yí jiān tōng, yì shèng jiào, zhèn mín fēng.
C: faan4 hok6 ze2 ji4 gim1 tung1 jik6 sing3 gaau3 zan3 man4 fung1.
Obs.: This line is included only in Zhāng 1975.
112. Long ago Confucius used Xiàng Tuó 項橐 as a teacher; ancient saints and sages studied diligently.
昔仲尼 師項橐 古聖賢 尚勤學。
昔仲尼 师项橐 古圣贤 尚勤学。
M: xī zhòng ní, shī xiàng tuó, gǔ shèng xián, shàng qín xué.
H: sek tiōn nî, su Hāng thok, kó· sèng hiân, siōng khîn ha̍k.
C: sik1 zung6 nei4 si1 hong6 tok3 gu2 sing3 jin4 soeng6 kan4 hok6.
Obs.: Xiàngtuó was a child reluctant to get out of the way when Confucius came by. Their discussion struck Confucius as enlightening, and has been held to illustrate his dictum that one should be prepared to learn from anyone with something to teach. (This is most often represented in the famous line in the Analects, “Where three of us walk together, two are my teachers.” (Sān rén xíng, bì yǒu wǒ shī yān. 三人行，必有我師焉。 ) For a full (and potentially slightly tongue-in-cheek) retelling of the Xiàngtuó story that has been more or less standard since 1743, click here.
113. Cabinet minister Zhào Pǔ (趙普) read the Lǔ Analects; already a high official, he studied diligently.
趙中令 讀魯論 彼既仕 學且勤。
赵中令 读鲁论 彼既仕 学且勤。
M: zhào zhōng lìng, dú lǔ lùn, bǐ jì shì, xué qiě qín.
H: tiō tiong lēng, tho̍k ló· lūn, pí kì sū, ha̍k chhiáⁿ khîn.
C: ziu6 zung1 ling1 duk6 lou5 leon6 bei2 gei3 si6 hok6 ce2 kan4.
Obs.: The Analects were among the writings destroyed during the Qín 秦 dynasty (period 5) and reassembled, partly from memory, during the Hàn 漢 (period 6). The Lǔ 魯 state version was one of three in use at the time.
114. One [impoverished student] opened and plaited rushes into “paper,” another scraped bamboo into tablets; without being taught, they still made do.
披蒲編 削竹簡 彼不教 且知勉。
披蒲编 削竹简 彼不教 且知勉。
M: pī pú biān, xiāo zhú jiǎn, bǐ bù jiào, qiě zhī miǎn.
H: phi pô· phian, siat tiok kán, pí bû su, chhiáⁿ ti bián.
C: pei1 pou4 pin1 soek3 zuk1 gaan2 bei2 bat1 gaau3 ce2 zi1 min5.
Obs.: It was told that in the Hàn 漢 dynasty (period 6), Lù Wēnshū 路溫舒 dynasty weaved rushes into mats to use as paper, and Gōngsūn Hóng 公孫弘, lacking books, used bits of bamboo. Both were impoverished in youth but rose to high position.
115. One [exemplar] tied his hair to a beam; another pricked his thigh with an awl. Their families were poor but they disciplined themselves.
頭懸梁 錐刺股 彼不教 自勤苦。
头悬梁 锥刺股 彼不教 自勤苦。
M: tóu xuán liáng, zhuī cì gǔ, bǐ bù jiào, zì qín kǔ.
H: thô· hiân liông, chui chhì kó·, pí put kàu, chū khîn khó·.
C: tau4 jyun4 loeng4 zeoi1 ci3 gu2 bei2 bat1 gaau3 zi6 kan4 fu2.
Obs.: In the Jìn/Jīn dynasty Sūn Jìng 孫敬 tied his hair to a beam to prevent his head from falling forward and wake him if he dozed off. (I did a similar thing in college: An exquisitely boring TA inspired me to twist my leg painfully into the rungs of an empty chair such that that the additional twist as I fell forward would wake me up whenever I started to tumble toward the floor. Given our differing motives, I doubt Sūn Jìng would have been proud of me.)
In the Zhōu dynasty Sū Qín 蘇㤗 as a child pricked himself to stay awake studying, but became a major political strategist who, with Zhāng Yí 張儀, was a leading advocate of the “Diplomacy School” (Zònghéng Jiā 縱橫家) in the Warring States period.
116. One put fireflies in a bag, and one used the white glare from snow; they were poor but studied without ceasing.
如囊螢 如映雪 家雖貧 學不綴。
如囊萤 如映雪 家虽贫 学不缀。
M: rú náng yíng, rú yìng xuě, jiā suī pín, xué bù zhuì.
H: jû lông êng, jû iòng soat, ka sui pîn, ha̍k put toat.
C: jyu4 nong4 jing4 jyu4 jing2 syut3 ga1 seoi1 pan4 hok6 bat1 zeoi3.
Obs.: Tradition holds that in the Eastern Jìn dynasty (period 8c), Chē Yìn 車胤 used fireflies in a bag for light and Sūn Kāng 孙康 studied outdoors in winter because the snow reflected starlight.
117. One carried kindling; one used his cow’s horns to hang his book; although working hard, they defied hardship and became outstanding.
如負薪 如掛角 身雖勞 猶苦卓。
如负薪 如挂角 身虽劳 犹苦卓。
M: rú fù xīn, rú guà jiǎo, shēn suī láo, yóu kǔ zhuō.
H: jû hū sin, jû kòa kak, sin sui lô, iû khó· tok.
C: jyu4 fu6 san1 jyu4 gwa3 gok3 san1 seoi1 lou4 jau4 fu2 coek3.
Obs.: During the Hàn 漢 dynasty (period 6) Zhū Mǎichén 朱買臣, an impoverished woodcutter, always read during short rest breaks, and then recited what he had read as he walked. Although his wife divorced him for being so peculiar, he eventually became a high minister. In the Suí 隨 dynasty (period 11) Lǐ Mì 李密 suspended a book from the horn of a cow he was astride in order to read while pasturing the animal.
118. Sū Lǎoquán (of the Sòng dynasty, period 15) only at the age of 27 began to exert energy in studying books.
蘇老泉 二十七 始發憤 讀書籍。
苏老泉 二十七 始发愤 读书籍。
M: sū lǎo quán, èr shí qī, shǐ fā fèn, dú shū jí.
H: so· ló choân, jī si̍p chhit, sí hoat hún, tho̍k su che̍k.
C: sou1 lou5 cyun4 ji6 sap6 cat1 ci2 faat3 fan5 duk6 syu1 zik6.
Obs.: Sū Lǎoquán 蘇老泉was the father of the famous poet and essayist Sū Dōngbo 蘇東波.
119. He was already [too] old and regretted having delayed. You young ones should be serious about this.
彼既老 猶悔遲 爾小生 宜早思。
彼既老 犹悔迟 尔小生 宜早思。
M: bǐ jì lǎo, yóu huǐ chí, ěr xiǎo shēng, yí zǎo sī.
H: pí kì ló, iû hóe tî, ní siáu seng, gî chó su.
C: bei2 gei3 lou5 jau4 fui3 ci4 ji5 siu2 saang1 ji4 zou2 si1.
120. Then there was Liáng Hào 梁灝 (of the Sòng 宋 dynasty, period 15) at the age of 82 appeared [for an exam before the emperor] at the Great Hall and was first among many scholars [despite his age].
若梁灝 八十二 對大廷 魁多士。
若梁灏 八十二 对大廷 魁多士。
M: ruò liáng hào, bā shí èr, duì dà tíng, kuí duō shì.
H: jio̍k liông hō, pat si̍p jī, tùi tāi têng, khoe to sū.
C: joek6 loeng4 hou6 baat3 sap6 ji6 deoi3 daai6 ting4 fui1 do1 si6.
121. And when he succeeded, everyone said he was amazing. You boys should be this ambitious.
彼既成 眾稱異 爾小生 宜立志。
彼既成 众称异 尔小生 宜立志。
M: bǐ jì chéng, zhòng chēng yì, ěr xiǎo shēng, yí lì zhì.
H: pí kì sêng, chiòng chheng īⁿ, ní siáu seng, gî li̍p chì.
C: bei2 gei3 sing4 zung3 cing1 ji6 ji5 siu2 saang1 ji4 laap6 zi3.
122. Zǔ Yíng 祖營[of the Ｎorthern Qí 北齊 dynasty, period 10d] could compose verse at the age of 8, and at seven Lǐ Mì 李密 [of the Táng 唐 dynasty, period 12] could make epigrams on the game of go.
瑩八歲 能詠詩 泌七歲 能賦碁。
莹八岁 能咏诗 泌七岁 能赋碁。
M: yíng bā suì, néng yǒng shī, bì qī suì, néng fù qí.
H: êng pat sòe, lêng ēng si, pì chhit sòe, lêng hù kî.
C: jing4 baat3 seoi3 nang4 wing6 si1 bei3 cat1 seoi3 nang4 fu3 kei4.
Obs.: An alternative translation takes 詩 as the Book of Songs and the translation would read: “… could recite the Book of Songs …” rather than “could compose verse.”
123. They were versatile in learning and people called them prodigies; you beginners should emulate them.
彼穎悟 人稱奇 爾幼學 當效之。
彼颖悟 人称奇 尔幼学 当效之。
M: bǐ yǐng wù, rén chēng qí, ěr yòu xué, dāng xiào zhī.
H: pí éng gō·, jîn chheng kî, ní iù ha̍k, tong hāu chi.
C: bei2 wing6 ng6 jan4 cing1 kei4 ji5 jau3 hok6 dong1 haau6 zi1.
124. The concubine Cài Wénjī 蔡文姬 (of the Hàn 漢 dynasty, period 6] could play upon the harp; Xiè Dàoyù 謝道韞 [of the Eastern Jìn 東晉, period 8c] could recite verses.
蔡文姬 能辨琴 謝道韞 能咏吟。
蔡文姬 能辨琴 谢道韫 能咏吟。
M: cài wén jī, néng biàn qín, xiè dào yùn, néng yǒng yín.
H: chhài bûn ki, lêng piān khîm, siā tō ùn, lêng êng gîm.
C: coi3 man4 gei1 nang4 bin6 kam4 ze6 dou6 wan3 nang4 8600 jam4.
Obs.: This is a half line in all versions.
125. Though girls, they were clever and agile; you lads should take note.
彼女子 且聰敏 爾男子 當自警。
彼女子 且聪敏 尔男子 当自警。
M: bǐ nǚ zǐ, qiě cōng mǐn, ěr nán zǐ, dāng zì jǐng.
H: pí lú chú, chhiáⁿ chhong bín, ní lâm chú, tong chū kéng.
C: bei2 neoi5 zi2 ce2 cung1 man5 ji5 naam4 zi2 dong1 zi6 ging2.
126. Liú Yàn [of the Táng 唐 dynasty, period 12] at the age of 7 was celebrated as a prodigy and made an official reviewer.
唐劉晏 方七歲 舉神童 作正字。
唐刘晏 方七岁 举神童 作正字。
M: táng liú yàn, fāng qī suì, jǔ shén tóng, zuò zhèng zì.
H: tông liû àn, hong chhit sòe, kú sîn tông, chok chèng jū.
C: tong4 lau4 aan3 fong1 cat1 seoi3 geoi2 san4 tung4 zok3 zing3 zi6.
127. Although young, he was already in an official post. You beginners must strive for this.
彼雖幼 身己仕 爾幼學 勉而致。
彼虽幼 身己仕 尔幼学 勉而致。
M: bǐ suī yòu, shēn jǐ shì, ěr yòu xué, miǎn ér zhì.
H: pí sui iù, sin í sū, ní iù ha̍k, bián jî tì.
C: bei2 seoi1 jau3 san1 gei2 si6 ji5 jau3 hok6 min5 ji4 zi3.
128. If you are to be promising, you must do as he did.
有為者 亦若是。
有为者 亦若是。
M: yǒu wéi zhě, yì ruò shì.
H: iú ûi chiá, e̍k jio̍k sī.
C: jau6 wai4 ze2 jik6 joek6 si6.
129. Dogs stand guard at night; cocks salute the dawn; If a boy foolishly does not study, how can he be a man?
犬守夜 雞司晨 苟不學 曷為人。
犬守夜 鸡司晨 苟不学 曷为人。
M: quǎn shǒu yè, jī sī chén, gǒu bù xué, hé wèi rén.
H: khián siú iā, ke su sîn, kó· put ha̍k, at ûi jîn.
C: hyun2 sau2 je6 gai1 si1 san4 gau2 bat1 hok6 hot3 wai4 jan4.
130. Silkworms spit out silk; bees ferment honey; the man who has not studied is not their equal.
蠶吐絲 蜂釀蜜 人不學 不如物。
蚕吐丝 蜂酿蜜 人不学 不如物。
M: cán tǔ sī, fēng niáng mì, rén bù xué, bù rú wù.
H: chhâm thò· si, hong jióng bi̍t, jîn put ha̍k, put jû bu̍t.
C: caam4 tou3 si1 fung1 joeng6 mat6 jan4 bat1 hok6 bat1 jyu4 mat6.
131. Study in youth and act in adulthood; be devoted to the sovereign above you benefit the people below.
幼而學 壯而行 上致君 下澤民。
幼而学 壮而行 上致君 下泽民。
M: yòu ér xué, zhuàng ér xíng, shàng zhì jūn, xià zé mín.
H: iù jî ha̍k, chòng jî hêng, siōng tì kun, hā te̍k bîn.
C: jau3 ji4 hok6 zong3 ji4 haang4 soeng6 zi3 gwan1 ha6 zaak6 man4.
Obs.: One source substitutes loving the state (aì guó 愛國) for respecting the sovereign (zhìjūn 致君, a modest post-imperial update.
132. Making your name known will honor your father and mother, glorify your ancestors, and enrich your descendants.
揚名聲 顯父母 光於前 裕於後。
扬名声 显父母 光于前 裕于后。
M: yáng míng shēng, xiǎn fù mǔ, guāng yú qián, yù yú hòu.
H: iông bêng seng, hián hū bó, kong u chiân, {jū} u hō·.
C: joeng4 ming4 sing1 hin2 fu6 mou5 gwong1 jyu1 cin4 jyu6 jyu1 hau6.
Obs.: For the antepenultimate character, Ede has 垂 (Mandarin chuí, Hokkien sûi) = “bequeath, hang down, condescend” while all other sources have 裕 (Mandarin yù, Hokkien jū = “enrich, abundant, effortless.” Ede’s choice seems superior, but I have re-romanized his transcription (in curly brackets) to suit the consensus of other sources.
133. Some leave their children chests of gold; I merely use this scripture to teach mine.
人遺子 金滿籯 我教子 惟一經。
人遗子 金满籯 我教子 惟一经。
M: rén yí zǐ, jīn mǎn yíng, wǒ jiào zǐ, wéi yī jīng.
H: jîn ûi chú, kim boán êng, ngó· kàu chú, î it keng.
C: jan4 wai4 zi2 gam1 mun5 jing4 ngo5 gaau3 zi2 wai4 jat1 ging1.
134. From diligence comes achievement but play is without benefit; avoid idleness and strive hard.
勤有功 戲無益 戒之哉 宜勉力。
勤有功 戏无益 戒之哉 宜勉力。
M: qín yǒu gōng, xì wú yì, jiè zhī zāi, yí miǎn lì.
H: khûn iú kong, hì bû ek, kài chi chai, gî biàn le̍k.
C: kan4 jau6 gung1 hei3 mou4 jik1 gaai3 zi1 zoi1 ji4 min5 lik6.