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# Gems of Chinese Literature/Kung-yang Kao-A Great Exodus

KUNG-YANG KAO.
5th and 4th centuries b.c.
[A commentator on the Annals of the Lu State, said to have been compiled by Confucius. Nothing is known of his life. On the authorship of the Annals, see Yüan Mei.]
WHAT is meant by a Great Exodus?―Extinction.
Who extinguished?―The Ch‘i State extinguished.
Then why not say Ch‘i extinguished?―To avoid the name of Duke Hsiang of Ch‘i. In such cases in the Annals, the name of a good man is always omitted.
What goodness was there in Duke Hsiang? He avenged an injury.
What injury?―Owing to slander by the then Marquis of Chi, a distant ancestor of his had been boiled alive at the suzerain's capital; and what Duke Hsiang did on this occasion was actuated by an overwhelming sense of duty to the manes of this ancestor.
How many generations back was this ancestor?―Nine generations.
May an injury be avenged even after nine generations?―It may be avenged even after one hundred generations.
* ↑ In 893 b.c. The present entry refers to 689 b.c.
* ↑ The principle of the blood-feud has been attributed to Confucius; but the attribution has only been found in works―the Book of Rites and the Family Sayings―neither of which, certainly not the latter, as possessing the stamp of authenticity.
# Gems of Chinese Literature/Ku-liang Ch'ih-Praying for Rain

KU-LIANG CH‘IH.
4th and 5th centuries b.c.
[Author of another commentary upon the Annals said to have been compiled by Confucius. Nothing is known of his life except that he was a pupil of one of the disciples of Confucius, who was born 507 b.c. Even his personal name is differently given as Shu and Ch‘ih.
PRAYERS for rain should be offered up in spring and summer only; not in autumn and winter. Why not in autumn and winter? Because the moisture of growing things is not then exhausted; neither has man reached the limit of his skill. Why in spring and summer? Because time is then pressing, and man's skill is of no further avail. How so? Because without rain just then nothing could be made to grow; the crops would fail, and famine ensue. But why wait until time is pressing, and man's skill of no further avail? Because prayers for rain are the same as asking a favour, and the ancients did not lightly ask favours. Why so? Because they held it more blessed to give than to receive; and as the latter excludes the former, the main object of man's life is taken away. How is praying for rain asking a favour? It is a request that God will do something for us. The divine men of old who had any request to make to God, were careful to prefer it in due season. At the head of all his high officers of State, the prince would proceed in person to offer up his prayer. He could not ask any one else to go as his proxy.
# Gems of Chinese Literature/Ku Yung-Against the Naturalisation of Huns

KU YUNG.
1st Century b.c.
[A distinguished scholar who by 36 b.c. had risen to be a Censor. In 34 b.c. there was an eclipse of the sun, accompanied by a severe earthquake, which he attributed to the favours shown to the Empress and the ladies of the seraglio. For this he suffered no penalty, but ultimately died in high office. The following memorial refers to the reception of a Hun refugee, named Issimoyen, who was seeking to become a naturalised subject of China.]
​{{p|aj|text=AT the rise of the Han dynasty, the Huns were a frontier curse. Accordingly, presents and honours were heaped upon them, in the hope that they would be led to join the Empire. And now that the Hun Captain has tendered his allegiance and become an officer of this government, his territory being enrolled among the Tributary States of the north,―he can entertain but one feeling towards us, and it behoves us to treat him in a manner different from that of past years. But if with one hand we receive his tribute, while with the other we welcome his fugitive servant, is not this to clutch with greedy grasp at a single individual and sacrifice the trust and confidence of a nation; to clasp to our bosom a defaulting officer and cast from us the honourable friendship of a prince?
Possibly the Hun Captain has sent his man here to test our good faith, and the request to be naturalised is but a specious plea. In this case, to receive him would be a breach of duty, and would cause the Hun Captain to separate from us altogether.
Or it may be the Hun Captain’s wish to bring about a separation in this way; and then we should but play into his hands, and enable him to quote his own loyalty against our disloyalty.
These are the beginnings of frontier troubles, of recourse to arms, and of military expeditions. Let us rather refuse to receive this man. Let us lay bare the integrity of our own hearts, and prevent the operation of any possible ruse by adhering closely to the principles of honest friendship.
# Gems of Chinese Literature/Kumârajiva-Faith is the Substance

KUMÂRAJÎVA.
5th Century a.d.
[An Indian missionary monk who reached the Chinese capital, in order to preach the gospel of Buddha, in a.d. 401. He translated various sûtras into Chinese, from one of which, the so-called “Diamond Sûtra,” the following passages have been taken. At his death, about 412-417 b.c., his body was cremated, but his tongue remained unhurt in the midst of the fire.]
O Subhûti, if a good man, or a good woman, were to give up in the morning as many of his or her lives (in re-births) as there are sands in the river Ganges, and to do the same at noonday, and again in the evening, and to continue to do this every day for an innumerable number of kalpas, each of an innumerable number of years; and if, on the other hand, there should be one who, having heard this sûtra, should yield up his heart to implicit belief then the happiness of this last would exceed the happiness of that other. And much more would this be so if he were to write out this sûtra, hold fast to it himself, and recite and explain it to others. O Subhûti, let me state its importance. This sûtra has a merit which cannot be conceived of by thought, and cannot be estimated by weight or measurement.
If any one looks for me through the medium of form, Or seeks me through the medium of sound, Such a man is walking in a heterodox path, And will not be able to see the Lord Buddha.
# Gems of Chinese Literature/Kuo Jo-hsü-Korean Art

KUO JO-HSÜ.
12th century a.d.
[From the T‘u hua wên chien chih “Record of Observations on Drawing and Painting.” Its author was an art critic and painter, said by Têng Ch‘un to be the only artist of his acquaintance who could express the soul, as well as the form, of his subject, human or otherwise.]
KOREAN ART.
WHEN the Sung dynasty was at the height of its glory, the roads were thronged with men of foreign nations coming to Court. Of all these the most cultured and refined were the Koreans, who were gradually yielding to the influences of the Flowery Land. In matters of manual skill there was no other people to be compared with them, and they were remarkably proficient in painting. At one house I saw a coloured landscape in four rolls; and at another, two rolls containing pictures of the eight ancient worthies of Korea; while elsewhere I saw a picture on fine calico of the Heavenly Kings, all being works of considerable excellence. In 1074 a Korean envoy arrived, bringing tribute, and also bent upon obtaining specimens of Chinese calligraphy and painting. He bought up a good many of these, with not more than ten to twenty per cent. of inferior works, and paid in some cases as much as 300 ounces of silver. In the winter of 1076 another envoy was sent with tribute; and being about to take back with him several painters, he begged leave to be allowed to copy the frescos in the Hsiang-kuo Temple. This he was permitted to do, and carried away with him copies of all the frescos, the men he employed being fairly skilled in the art. When these envoys came to China they used at their private audiences folding fans made of duck[’s egg] blue paper, on which were painted pictures of their national heroes, men, women, horses, landscape, lotus-flowers, tree-birds and water-fowl, all very cleverly done. Patches of silver were also used for clouds and the moon, with very charming effect. They called the fans their Dwarf fans, because the fans came originally from the Dwarf Nation (Japan).
# Gems of Chinese Literature/Kao Ti-Imperial Proclamation

KAO TI
Reigned 202-195 b.c.
[This wonderful man, who founded the splendid House of Han, raised himself from the plough-tail to the throne. He was a simple peasant, named Liu Pang; but his genius soon placed him at the head of those malcontents who sought to shake the tyrannical yoke of the Ch‘ins; and from that time until he was proclaimed Emperor, his career was one of uninterrupted success.]
FELLOW-COUNTRYMEN!
You have long groaned under the despotic sway of the Ch‘ins. To complain openly was to incur the penalty of extermination. Even casual words of objection were punished by decapitation of the individual.
Now, it was agreed between myself and the other nobles that whosoever first entered the territory of Ch'in should rule over it. Therefore I am come to rule over you. With you, I further agree upon three laws, viz:―
1. For murder, death.
2. For injury to the person, proportionate punishment.
3. For theft, proportionate punishment.
The remainder of the Ch'in laws to be abrogated.
The officials and people will continue to attend to their respective duties as heretofore. My sole object in coming here is to eradicate wrong. I desire to do violence to no one. Fear not.
My camp is for the moment at Pa-shang. I await the arrival of my colleagues in order to ratify the terms of our agreement.
# Gems of Chinese Literature/Kumârajiva-Subhûti Asks for Guidance

KUMÂRAJÎVA.
5th Century a.d.
[An Indian missionary monk who reached the Chinese capital, in order to preach the gospel of Buddha, in a.d. 401. He translated various sûtras into Chinese, from one of which, the so-called “Diamond Sûtra,” the following passages have been taken. At his death, about 412-417 b.c., his body was cremated, but his tongue remained unhurt in the midst of the fire.]
"Orare world-honoured One, Tathâgata, thou who dost protect and instruct those who are Bôdhisattvas! O world-honoured One! If a good man, or a good woman, should show signs of unexcelled perfect intelligence, upon what should such a one rely, and how should such a one subdue the heart?” Buddha replied, “Good indeed! Good indeed! As you say, I protect and instruct those who are Bôdhisattvas. Listen therefore attentively, and I will tell you.” Subhûti promptly answered that he would be glad to hear, and Buddha thereupon told the Bôdhisattvas and Mahâsattvas, as follows: “All living creatures whatsoever, whether born from the egg, or from the womb, or from damp (as wood-lice), or by metamorphosis, whether having form or not, whether possessed of intelligence or not, whether not possessed of intelligence or not not-possessed of intelligence―all such I command to enter into the absolutely non-material state of Nirvâna, and so by extinction (of all sense-values, etc.), to obtain salvation. Thus, all living creatures will be freed from measurement, from number, and from space-limit, though in reality there are no living creatures by such extinction to obtain salvation. Why so? Subhûti, if a Bôdhisattva recognizes such objective existences as self, others, living creatures, or such a concept as old age―he is not a Bôdhisattva…A good disciple must accustom himself to think in terms of negation as regards the existence of all living beings, whereafter it will follow that for him there will be no living beings to think about.”
# Gems of Chinese Literature/Mêng Tzŭ-Yang Chu and Mo Ti

“Master,” said a disciple, “people all declare that you are fond of disputing; I venture to ask if this is so.” “It is not,” replied Mencius; “the fact is that I cannot do otherwise. Inspired rulers are no longer in power; the feudal barons have thrown off all restraint; and idle scholars are discussing unorthodox themes. The words of Yang Chu and Mo Ti fill the empire, and those who are not on the side of one will be found on the side of the other. Yang’s doctrine is Every man for himself, which means that he recognizes no ruler. Mo’s doctrine is Love all equally, which means that he does not recognize the special claim of a parent. But to ​recognize neither parent nor ruler is to be a brute beast. If these doctrines are not checked, and the doctrines of Confucius are not put forward, heterodox teachings will delude the people, and charity of heart and duty towards one's neighbour will cease to prevail. Then, beasts will be led on to devour men, and men will soon be devouring one another. I am alarmed by these things, and address myself to the doctrines of the inspired men of old in order to oppose Yang and Mo.
# Gems of Chinese Literature/Ou-yang Hsiu-Fulness and Decay

OU-YANG HSIU.
a.d. 1017-1072
[A leading statesman, historian, poet, and essayist of the Sung dynasty. His tablet is to be found in the Confucian temple; an honour reserved for those alone who have contributed towards the elucidation or dissemination of Confucian truth.]
Alas for the fulness and decay of human greatness! Though these are called the appointments of Heaven, truly they are the handiwork of man. The rise and fall of Chuan Tsung may be cited as an instance in point.
When the Prince of Chin lay on his death-bed, he took three arrows and handed them to his son, saying, “The Liangs are my foes. The Prince of Yen treats me with ingratitude. The K‘i-tan Tartar swore to me as a brother, and then passed over to the Liangs. These three grievances I leave as a legacy of hate to thee. Take these three arrows, and fail not to bear in mind thy father’s wishes.
Chuang Tsung accordingly took the arrows and deposited them in a shrine; and by-and-by, when war was declared, he despatched an attendant to sacrifice a goat at the temple and bring out the arrows. He then placed them in an embroidered quiver, and bearing them on his back proceeded to the field of battle.
He returned triumphant, and ascended the Imperial throne. He had captured the Prince of Yen and his son. He had got with him in a box the heads of the ruler and prime minister of the House of Liang. He went to the shrine to replace the arrows and communicate to the spirit of his dead father that the work which had been entrusted to him was accomplished. Was not this, then, the supreme fulness of glorious achievement?
Vengeance had thus been wreaked, and the empire was his, when suddenly there was a cry in the night,―a rush to arms,―hasty flight,―defection of soldiery,―sovereign and minister blankly gazing in each other’s faces,―monastic vows and shaven crowns,―robes drenched with tears,―oh, what a fall was there! So hard to win: so easy to lose. Surely these were issues that lay in the hand of man.
It is written, “The proud shall suffer; the modest succeed.” And so toil and anxiety may establish a kingdom; dissipation and ease will wreck a life. At the zenith of his fortune, among all the heroes of the age there could not be found his match. Yet when the tide turned, a few mummers dragged him to earth; the sceptre fell from his hand, and he perished,―the laughing-stock of all.
Truly misfortunes oftimes spring from trivial and unexpected causes; and wisdom and courage are often marred by foibles other than a passion for theatrical display.
# Gems of Chinese Literature/Mêng Tzŭ-Separation of Sexes

A philosopher asked Mencius, saying, “That men and women, in giving and receiving, shall not touch hands, is such the rule of propriety?” “It is,” replied Mencius. “But supposing,” said the philosopher, “that a sister-in-law was drowning, should a man not give her a hand and pull her out?” “A man,” answered Mencius, “who could see his sister-in-law drown and not give her his hand, would be a wolfish brute. That men and women, in giving and receiving, do not touch hands, is a rule of propriety; but when a sister-in-law is drowning, to give her a hand and pull her out comes under the head of exceptions to the rule.” “Just now,” retorted the philosopher, “the empire is drowning; why do you not pull it out?” “The drowning empire,” replied Mencius, “must be saved by the eternal principles of Right; a drowning sister-in-law by the hand. Would you have me save the empire by my hand?”
# Gems of Chinese Literature/Ou-yang Hsiu-At a Grave

OU-YANG HSIU.
a.d. 1017-1072
[A leading statesman, historian, poet, and essayist of the Sung dynasty. His tablet is to be found in the Confucian temple; an honour reserved for those alone who have contributed towards the elucidation or dissemination of Confucian truth.]
Man-ch‘ing, thy birth gave a hero, thy death a God! Like the vulgar herd thou wast born and didst die, returning to the domain of nothingness. But thy earthly form could not perish like theirs. There was that within which could not decay: thy bright memory will endure through all generations. For such is the lot of the wise and good: their names are inscribed imperishably, to shine like the stars for ever.
Man-ch‘ing, ’tis long since we met. Yet methinks I see thee now, as then, lofty of mien, courage upon thy brow. Ah! when the grave closed over thee, it was not into foul earth, but into the pure essence of gold and gems that thy dear form was changed. Or haply thou art some towering pine some rare, some wondrous plant. What boots it now? Here in thy loneliness the spreading brambles weave around thy head, while the chill wind blows across thy bed moist with the dew of heaven. The will-o’-the-wisp and the fire-fly flit by: naught heard but the shepherd and the woodman ​singing songs on the hill-side; naught seen but the startled bird rising, the affrighted beast scampering from their presence, as they pass to and fro and pour forth their plaintive lays. Such is thy solitude now. A thousand, ten thousand years hence, the fox and the badger will burrow into thy tomb, and the weasel make its nest within. For this also has ever been the lot of the wise and good. Do not their graves, scattered on every side, bear ample witness of this?
Alas! Man-ch‘ing, I know full well that all things are overtaken, sooner or later, by decay. But musing over days by-gone, my heart grows sad; and standing thus near to thy departed spirit, my tears flow afresh, and I blush for the heartlessness of God. O Man-ch‘ing, rest in peace!
* ↑ Of his bones are coral made;Those are pearls that were his eyes.
* ↑ At the great spring festival, when every one tries to get away to visit his ancestral burying ground and there perform those harmless rites which time and custom have hallowed, it is not unusual for literary men to indite some such address as the above, and burn it at the grave of the deceased as a means of communication with the spiritual world. Of this most sacred anniversary, Carlyle has well said, “He (the Emperor) and his three hundred millions visit yearly the Tombs of their Fathers; each man the Tomb of his Father and his Mother; alone there, in silence, with what of worship or of other thought there may be, pauses solemnly each man; the divine Skies all silent over him; the divine Graves, and this divinest Grave, all silent under him; the pulsings of his own soul, if he have any soul, alone audible. Truly it may be a kind of worship! Truly if a man cannot get some glimpse into the Eternities, looking through this portal,―through what other need he try it?”
# Goddard Rocket Apparatus Patent

December 16, 1916.
Secretary of the Smithsonian Institution, Washington, D. C.
Dear sir;
I am sending a copy of a patent just issued, which it might be well to put with the other copies that I sent with the manuscript.
This patent was taken out chiefly with the idea of covering a magazine of the cartridge-belt type; and is of importance in that it describes a device for making the loading of the cartridge perfectly positive.
Very truly yours,
R. H. GODDARD. ROCKET APPARATUS APPLICATION FILED JUNE 28, 1916
1,206,837. Patented Dec. 5, 1916 3 SHEETS—SHEET 1.
Inventor R. H. Goddard By Attorneys Southgate & Southgate
Witness
# 1,206,837
Movable-changer-and-fixed-breach-block type of reloading mechanism.
Magazine of the cartridge-belt type.
In this patent, attention is called to the mechanism (parts 50..54, Figs. 2, 3, 16) by which the operation of loading the cartridge is made absolutely positive.
This device can also be applied to the mechanisms described in the previous patents.
# Godchaux Company v. Estopinal

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
251 U.S. 179
Godchaux Company v. Estopinal
Argued: Nov. 17, 18, 1919. --- Decided: Dec 22, 1919
Messrs. R. C. Milling and Robert E. Milling, both of New Orleans, La., for plaintiff in error.
Mr. Wm. Winans Wall, of New Orleans, La., for defendants in error.
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Goddard v. Foster

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
84 U.S. 123
Goddard v. Foster

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Goddard to Secretary Abbot Thanking Smithsonian for its Support

Final letter from Goddard to Smithsonian
CLARK UNIVERSITY WORCESTER, MASSACHUSETTS
Department of Physics
May 28, 1930
Dr. C. G. Abbot, Secretary Smithsonian Institution Washington D.C.
Dear Dr. Abbot:
The last of the advances on the $5000 grant for the rocket tests has been used, and I am now calling upon the Carnegie Institution, which offered a similar grant after the conference we had at Dr. Merriam's home. I did not wish to use the Carnegie grant until all the work possible had been done under the Smithsonian grant, so that I could be sure afterward of what particular developments had been made under each grant.
The long delay in making a decision regarding the larger-scale work has placed me in a very awkward position. I had hoped that the smaller-scale development could be carried on under Smithsonian auspices exclusively, until the larger grant was made. In view of the grant already made by the Carnegie Institution, I naturally do not feel like asking the Smithsonian to continue its support.
Colonel Lindbergh called me up last week, and after reiterating his interest in the work, said that I might hear from him in a week or two regarding the larger support.
During the winter I have made a substantial increase in the gas ejection velocity, from 4,000 feet per second, in the rockets used in the flights last summer, to between 5,000 and 6,000 feet per second. Further, some of the work this winter has indicated that the rocket, used as an engine, has possibilities for great horsepower with small weight, and will, I believe, have important applications in aviation.
I am deeply appreciative of the support the Smithsonian has given this rocket work, from its start as a bare idea with little experimental verification, in 1917. I am also particularly grateful for your interest, encouragement, and far-sightedness. I feel that I cannot overestimate the value of your backing, at a time when hardly anyone else in the world could see anything of importance in the undertaking.
Sincerely yours,
R. H. Goddard
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse