The Tang Xianzu Memorial Hall in Fuzhou is a comprehensive cultural venue built to commemorate Tang Xianzu, one of the world’s hundred great cultural figures and a master of Ming‑dynasty drama in China. It is also one of Jiangxi Province’s ten major memorial halls dedicated to historical luminaries.
Collection News | Mr. Tang Tingshui, the 13th-generation direct descendant of Tang Xianzu, has donated calligraphy works to our museum.
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2022-12-22
On the morning of December 13, 2022, Mr. Tang Tingshui, the 13th-generation direct descendant of Tang Xianzu, donated to our museum a calligraphy work titled “Twelve Family Precepts of Tang Xianzu,” further enriching our collection. Deputy Director Wei Wentao expressed his heartfelt gratitude to the esteemed elder and presented him with a certificate of acquisition.
The Tang clan established, as early as the time of its first ancestor, Tang Boqing, a Confucian family code emphasizing both farming and scholarly pursuits as the foundation of the household. Over subsequent generations, this code was continually refined, eventually taking shape as twelve family precepts and seven admonitions. The Tang family precepts require all descendants to practice filial piety, fraternal respect, loyalty, trustworthiness, adherence to propriety, upholding righteousness, maintaining integrity, and cultivating a sense of shame—placing particular emphasis on the Confucian ideals of “loyalty and filial piety” and the principle of “cultivating oneself, regulating one’s family, governing the state, and bringing peace to the world.” Their scope encompasses the national, familial, and individual levels. For instance, regarding “loyalty”: toward the state, one is expected to “devote oneself wholeheartedly to serving the nation”; toward oneself, one must “always speak with loyalty and sincerity.” The seven admonitions prescribe proper conduct in relationships among fathers and sons, brothers, spouses, friends, elders and juniors, and guests, stipulating that words and actions must conform to Confucian rites and propriety.
Tang Xianzu upheld his family’s ancestral precepts and imposed strict standards on his descendants. His household maxims are largely expressed in his poetic admonitions; for instance, in “A Poem to My Son on the Pursuit of Knowledge,” he writes, “Cherish your youth and strive to accomplish great undertakings throughout the world,” urging his children to set lofty aspirations, treasure their time, and never grow lax. In “Two Poems to My Aged Son,” he declares, “Leisurely wandering is no true vocation for a son; it is far better to return and learn to till the fields,” thereby teaching his offspring to value agriculture and sericulture and to take pride in labor. These poems are marked by sincere emotion and profound meaning, inviting readers to reflect deeply.
Further Reading: Twelve Family Precepts
First is filial piety.
Filial piety is the root of all virtuous conduct. The sages, in instructing their disciples, begin by emphasizing personal filial devotion, for human life itself springs from our parents’ ten months of pregnancy and three years of nursing; they have endured every hardship to nurture us, bearing our wetness and dryness, tenderly caring for and raising us—labors beyond measure, truly the boundless grace of Heaven. Recognizing this, the ancients observed that in winter they kept things warm and in summer kept them cool; at evening they settled their parents’ rest and in the morning offered respectful greetings; when going out, they reported their departure, and upon returning, they faced their parents. When their parents were angry, even if struck until blood flowed, they dared not rise hastily; rather, they rose with reverence—this, too, is filial piety. Thus it is said: “In life, serve them with propriety; at death, bury them with propriety; and offer sacrifices with propriety”—all these are but what a dutiful child ought to do. Consider the faithful crows that feed their young, or the lambs that kneel to nurse—the beasts themselves know the way of filial piety; how much more should humans, who are endowed with spirit above all creatures! All my descendants, taking the ancients as your model, must not content yourselves with being inferior even to the beasts.
Second, younger brother.
The younger brother’s duty is to serve the elder. As Mencius said: “To walk slowly behind one’s senior is called ‘brotherly deference.’” Consider the nature of things: bamboo grows with its apex above and its base below; wild geese fly, some leading and others following—each steadfast in its course. All my descendants should strive to maintain harmonious relations among themselves, free from fault or resentment. When they see a respected elder seated, they should rise; when standing, they should press their palms together in salutation; in speech, they should be composed and deliberate; in movement, they should yield and give way. Though another may be foolish or mediocre compared with me, I must not place myself ahead of him as if he were wise; though another may be poor or lowly in station, I must not impose upon him the dignity of wealth or rank. Even the great sages Yao and Shun did not go beyond filial piety and fraternal respect. This, too, is what those of later generations ought to know.
Third: Loyalty
What is loyalty? It is to devote one’s whole heart. To serve one’s ruler without giving one’s heart is to be a sycophant or a slanderer—condemned in the present and scorned by posterity. One must remember that the ruler’s rank and emolument are bestowed upon me, not merely for my personal wealth and honor, but to expect from me loyalty and devotion. If I am to serve my lord, how can I allow myself to seek only his favor? I ought rather to exert myself with unwavering loyalty in return for my country. Put the public before the private; put the state before the family. When the world is well governed, we stand together in close alliance, forestall disorder before it arises, and safeguard the realm before it falls into peril; when calamities abound, we ward off disasters and allay troubles, securing the people and serving the emperor within the city walls. Such is the kind of loyalty appropriate to those who have attained high station. But if one is poor and lowly, then one’s words must be honest and trustworthy. If, in advising others, one is always loyal, may such conduct be practicable among the common folk? Indeed, it is practicable even among the barbarians and the uncivilized. How could my descendants ever lose their loyal hearts?
Fourth: Trustworthiness
Trust, in essence, is the principle of acting in accordance with things without deviation. Confucius said: “A person without trustworthiness—what can one make of such a person?” He also declared: “Since ancient times, all have faced death; if the people lack trust, they cannot stand. Thus, trust is of paramount importance to humankind.” Hence, the rooster, though not a phoenix, faithfully keeps its promise to crow at dawn and dusk; the wild goose, among birds, observes the seasonal rhythms of spring and autumn—such is the power of trust. Man, endowed with the five cardinal virtues and enriched by myriad good qualities, stands above all creatures. Should he fall short of trust, will he deceive those within his circle or betray those outside? Relatives will grow suspicious, and fellow villagers will harbor doubt—how then could he go forward? If one can truly be trusted, one may entrust to him one’s heart and soul, rely on him as a steadfast support, revere him as an oracle, and honor him as a deity. The near shall depend upon him, the far shall lean on him; even the humblest of beings, like pigs or fish, will feel his influence. Let my descendants cherish this virtue of trust.
Fifth: Rituals
Ritual is that which one observes in daily life, never to be set aside even for a moment. When it governs the heavens, it is Heaven; when it governs humanity, it is humanity. By consistently upholding it, one may aspire to sainthood; but if one seeks to emulate the worthy while neglecting it, one will end up no better than beasts. This, indeed, is not merely a matter of jade and silk. Therefore, when ruler and subject conduct themselves according to ritual, the ruler becomes enlightened and the minister virtuous; when father and son abide by ritual, the father is kind and the son filial; when brothers follow ritual, the elder is friendly and the younger respectful; when husband and wife observe ritual, they honor one another as guests; and when friends adhere to ritual, their words are always guided by righteousness. When one’s aspirations are fulfilled, one shares this path with the people, so that courtesy and yielding become common practice and ritual‑based education takes root; when aspirations remain unfulfilled, one still walks one’s own way. Within oneself, one seldom transgresses ritual; toward others, one strives to avoid exceeding its bounds; and when criticized for entering or leaving the gate of propriety, such a person may yet be deemed a gentleman. My descendants shall uphold these principles through ritual.
Sixth, righteousness.
Righteousness is what ought to be; it is the principle governing heaven and earth, and the standard by which human conduct should be measured. Confucius said, “The noble person takes righteousness as his substance,” and again, “For the noble person, righteousness is paramount.” Mencius declared, “Righteousness is the straight path of the man of virtue,” and further, “The great man knows that righteousness alone is where his heart lies; whether in constancy or in change, every word and deed must accord with righteousness.” For this reason, Confucius was unmoved by the offer of a high office in Wei, yet upon retiring he always acted in accordance with righteousness; Mencius, too, was undisturbed by a salary of ten thousand bushels, and thus proclaimed that he would forsake life itself rather than betray righteousness. To have the spirit of compassion without harboring any intention to harm others; to possess a sense of self‑respect without adopting a servile demeanor—such is the essence of true righteousness, and it befits the noble person; likewise, to uphold righteousness in all things is worthy of the noble person. Let my descendants, then, govern themselves by righteousness.
Seventh: Integrity
The virtue of integrity consists in discerning and refusing to seize wealth through improper means. Thus, one who is renowned for integrity need not necessarily be of the stature of Chao You or Wu Guang to be worthy of emulation. So long as one’s conduct remains free from reproach in matters of principle and righteousness, even Shun succeeding Yao by way of abdication, or Yu succeeding Shun through voluntary relinquishment, does not detract from their integrity. Likewise, one who is branded as lacking integrity need not necessarily be a thief like Dao Zhi or a man of Qi whose actions are deemed unworthy. Hence, when Yuan Si offered to accept the salary of a grain steward, Confucius forbade it, saying: “Do not accept it; this does not compromise your integrity.” And when King Xiang of Qi presented a gift of gold, that too was in keeping with the spirit of integrity—integrity, after all, must be upheld in every circumstance. In this way, let my descendants take such examples as encouragement to strive for moral excellence.
Eight is shame.
Shame is the capacity to feel remorse and to refrain from certain actions. Mencius said, “One should not be without shame.” He further remarked, “To feel no shame at being inferior to others—how can one who lacks such shame be compared with those who do? This makes a great difference for a person.” Thus, Confucius refused to drink from the “Thief’s Spring,” ashamed that its name was not upright; Zhongli Yi declined to accept the gift of gold and pearls, ashamed that their source was impure; and birds, nesting in trees yet failing to provide for themselves, are thus without shame; likewise, beasts that burrow into holes and conform to animalistic ways are likewise without shame. If a person can preserve even a single trace of shame, he will be filled with a sense of guilt and resolve, rising above mere fear of penal law and punishment, and even feeling ashamed in solitude, yearning to emulate the sages—such emulation, too, will then become no longer difficult. May my descendants also know how to feel shame.
Nine: The Rite of the Capping
Sima Wen-gong said: “The capping ceremony is the way of becoming an adult. To be an adult is to be expected to conduct oneself as a filial son, a younger brother, a loyal subject, and a respectful junior. If one is to demand these four modes of conduct from others, ought not the rites accompanying them to be held in high regard? The rite of capping has long been abandoned. In recent times, human sentiment has grown ever more extravagant; even when a child is born, he is already adorned with a headscarf and cap, and those in official positions go so far as to fashion their formal robes to mock it. Those who still wear their topknots past the age of ten are all the more esteemed—yet how could they possibly embody the conduct prescribed for these four roles? Consequently, many remain foolish and ignorant from childhood through adulthood, precisely because they have never known the way of becoming an adult. Although the ancients spoke of attaining adulthood at twenty, such a transformation cannot occur overnight. If a man of integrity and reverence for antiquity waits until his son, having reached the age of fifteen or older, can comprehend the Classic of Filial Piety and the Analects, and has a rudimentary understanding of propriety and righteousness, then only after this should he proceed with the capping ceremony—this is truly beautiful, and most commendable! My son should take these words as his guiding principle.”
Tenth: The Wedding Ceremony
The institution of marriage is of paramount importance: above, it honors the ancestors; below, it ensures the continuation of the lineage—thus it must be treated with the utmost reverence. When arranging marriages, one should first carefully assess whether such unions are fitting or not. As the Rites of Dai state: “In marrying a wife or giving a daughter in marriage, one must choose those who are filial and respectful.” Where there are persons of upright conduct, their descendants will be kind and loving, and filial piety and fraternal respect will prevent licentiousness and violence. The phoenix is born with an innate sense of benevolence and righteousness, while the tiger and leopard are born with a heart prone to greed and ferocity; if tigers and leopards are not properly reared, they will bring harm to the world. How much more so must one be discerning in matters of marriage! Master Hu Wending declared: “When giving a daughter in marriage, she must marry into a family superior to ours; for if she marries into a household inferior to ours, she will surely treat her husband with respect and exercise due restraint. Likewise, when taking a wife, she must come from a family no less distinguished than our own; for if she comes from a family of lower standing, she will inevitably fail to observe proper decorum toward her in-laws. A woman’s conduct must never be neglected. Should any of my descendants, regardless of their station, marry into a family of lowly birth, whose members are lax and disorderly, or who are greedy and self‑serving, they shall be barred from participating in ancestral rites and communal worship, and their names shall be struck from the family register.”
Eleventh: Funeral Rites
The funeral is the proper way for people to see a deceased loved one to their final resting place; it should be rooted in profound grief and sorrow, with the utmost urgency given to the garments, burial shroud, coffin, and other essential rites. As Mencius said: “Only the observance of funerary rites can be regarded as a matter of great importance, for no filial child should ever have cause to regret it later.” Although it is true that the requisites of a funeral are judged by the family’s means, even the poor who lavish extravagant burials do not act in accordance with propriety. Nevertheless, a gentleman does not skimp on his parents’ funeral out of concern for the world at large; rather, he errs on the side of excess rather than deficiency. In ancient times, during the period of mourning for one’s parents, after the body had been laid to rest, the mourners partook of porridge and plain food, abstaining from vegetables and fruits; upon the completion of the first mourning rites, they continued to eat plain food and drink water, still refraining from such fare; after the first year, at the minor memorial service, they resumed eating vegetables and fruits; then, at the major memorial service, they consumed fermented sauces and seasonings; and by the middle of the month, they were permitted to partake of sweet wine—thus observing the prescribed rites in due order. Such was the practice. In all cases, when descendants are in mourning, they must neither drink alcohol nor consume salted or preserved foods; they may not conceal mourning attire to hold a wedding; they must not leave the dead exposed or fail to give them a proper burial; nor may they transform a time of grief into a celebration. Anyone who attends a banquet or otherwise violates these injunctions shall be held accountable as an unfilial person.
Twelfth: Rituals of Sacrifice
The ritualist, in honoring one’s origins and revering the distant past, observes that even the jackal offers its prey to the earth and the otter presents its catch to the water—both thus acknowledge their roots; how much more should human beings do so? Yet without benevolence, filial piety, sincerity, and reverence, such observance cannot be truly attained. Hence Confucius performed his rites as though the spirits were truly present, saying, “I do not institute a sacrifice as though it were not a sacrifice.” Moreover, he declared, “When I perform a rite, it is as if the deity were actually there.” Whenever a sacrificial ceremony is to be held, on the day before the appointed time, those charged with its administration shall summon the clan leader and the elders, select from among the young and gifted sons of the household, and instruct all participating youths to array themselves in proper attire, ascend the hall, and rehearse the rites, lest any lapse occur at the last moment. Furthermore, the rite must be conducted early; for while the east is still dark and the ancestral spirits have not yet dispersed, the feast may be offered in its proper spirit. Should negligence and laxity persist, and the assembly not gather until midday, with the offering and libations hastily performed before dispersing, such conduct utterly violates family propriety. Should any of my descendants dare to violate the prescribed time or neglect the duties of the occasion—whether by limping, leaning, yawning, spitting, coughing, or otherwise displaying any sign of disrespect—such behavior shall be deemed a breach of decorum and held accountable accordingly.
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