1489 c. July: 1489 Stone Inscription (弘治碑)
Name: Record of the Rebuilding of the Pure and Truth Temple
Original name in Chinese: 重建清真寺记.
Translation of the name according to Bishop William Charles White: A Record of the Reconstruction of the Synagogue.
Translation of the name according to Professor Tiberiu Weisz: Record of the Rebuilding of the Pure and Truth Temple.
The name of the inscription was carved in ancient seal characters on the very top of the tablet.
The distinction between the Chinese Jewish community and the Hui Muslim communities has always been unclear to the local Han Chinese. After all, both are monotheistic religions in the context of a country rooted in polytheistic beliefs; moreover, their cultural similarities — unconventional dietary practices and circumcision — were a more overt indicator that they had a lot in common. In many more ways, the two communities had an intertwined sense of identity. The original Kaifeng Jewish settlers hailed from Central Asia, probably Persia, spoke a Persian dialect (Judeo-Persian) and shared similar terms for their place of worship. The Pure and Truth Temple (清真寺) was a term used for both mosques and synagogues. Professor Donald Leslie, a leading scholar in both Chinese Muslims and Chinese Jews, is uncertain which group first coined the term.
According to Professor William Charles White (怀履光), the title used for the synagogue, “The Temple of Purity and Truth, is the one name which Chinese Mohammedans use to designate their mosque, and this name is common only to the place of worship of Chinese Jews and Mohammedans respectively. The latter doubtless adopted the name from the Chinese Jews.”
Professor Xu Xin (徐新) of Nanjing University references a document from Professor Zhao Xiangru — a Kaifeng Jew himself — suggesting that the term Temple of Purity and Truth was used as far back as 1163 when the Kaifeng synagogue had just been built.
Professor Xu mentions that historical documents dating to the Hongzhi Period (1488–1521) of the Great Ming indicate that there were a variety of terms and adjectives used to describe a mosque at the time. This included 清净 (Pronunciation in Chinese: qing jing; Meaning: pure and quiet), 清学 (Pronunciation in Chinese: qing xue; Meaning: pure study) and 真教 (Pronunciation in Chinese: zhen jiao; Meaning: true teaching).
Physical Stone: 60 x 30 x 5 inches
The material used was a dark grey limestone. It stood on top of a lotus-carved block of base stone which was quite commonly used in China at the time. The use of the lotus as a decorative-motif points to Buddhist influence within the Kaifeng Jewish community.
On the opposite side of this carved surface is the inscription of 1512.
Status: Extant
At the time of its completion, this tablet stood on the north side of the synagogue. Many of the family patronymics on the tablet of 1489 have been scraped off by the Kaifeng Jews, probably as a way to hide their identities during the anti-foreign uprisings such as the Boxer Rebellion (义和团运动).
In 1850, when the two Chinese Delegates visited the synagogue, they made copies of the text of both sides of this tablet, although with tremendous difficulty as much debris had accumulated around it. In 1866, when Reverend W.A.P. Martin visited, the synagogue was gone but this tablet was still there. It stood in the same location for another 50 years. In 1912, the Canadian Anglican Mission took it over moved it into its own compound, the right-hand side of the western entrance to the Trinity Cathedral. A roof was built to protect it from weathering and erosion. This stele is still extant.
Composer: Jin Zhong, a Kaifeng Jew
Jin Zhong (金钟) was a Jew and a Chinese literati. He also revised the text of the 1512 Stone Inscription (正德碑).
Purpose: Commemorate the rebuilding of the synagogue
The 1489 Tablet was erected to commemorate the re-construction of the synagogue after its destruction by the Yellow River flood of 1461. This was the first stone engraved by the community, and many consider it to be the most reliable of all the inscriptions.
Even though the synagogue had been destroyed and re-constructed on multiple occasions, this was the first time the Jewish community commemorated the event in a Chinese manner — with the carving and erection of a stone pillar.; up to this point, stories and legacies had only been passed down orally from generation to generation. By conforming to the social norm of China at the time, the Jews are showing concrete signs of adaptation and assimilation.
Main Content: Three themes
§ The origin and history of Judaism.
§ Jewish theme of praying, fasting and repentance.
§ The trajectory of Judaism in China and its relationship with Confucianism.
First man of East and West merged into one being
The 1489 Inscription noted several crucial points regarding the Kaifeng Jews: (i) their book had 53 sections, (ii) their religion came from present-day Tianzhu (天竺), (iii) and the Prophet Abraham, the patriarch of the religion of Israel, was a 19th generation descendent of Pangu Adam (教祖师阿无罗汉乃盘古阿耽十九代孙也).
The composer of the text, both Chinese and Jewish in identity, merged Adam (阿耽) — the man ever according to the Bible — with Pangu (盘古). Pangu was a Chinese mythological figure that was considered the first being brought into existence by cosmogonical evolution. Hence, according to the inscription, the first person ever was called Pangu-Adam.
These two mythological figures' amalgamation indicates that the Kaifeng Jewish community created connections between their two heritages and made compromises between the two theologies to resolve any contradictions. Thus, to the Kaifeng Jews, Chinese and Jewish scripture are not mutually exclusive.
Fascinatingly, the inscription from almost two hundred years later, in 1663, states that Pangu was the first human and that Adam was his 19th generation descendent (始於阿耽，为盘古氏十九世孙); hence, the original character Pangu-Adam had been separated throughout the years. However, this inscription cannot truly be used as evidence that the Kaifeng Jewish community was becoming increasingly more Chinese, even if they were, because the composer of this inscription was not Jewish. Therefore, it could just have been his bias towards ancient Chinese legend.
In the inscriptions of 1512, 1663b and 1679, Adam was mentioned independently.
Religion came from Tianzhu (天竺)
According to the inscription, the Jewish religion entered China from Tianzhu by divine command (出自天竺, 奉命而来).
According to Professor Chen Yuan (陈垣, 1880–1971) — known as one of the Four Greatest Historians of Modern China (現代四大史學家) — "Tianzhu is an ancient term. As used here, it simply represented a place far to the west. In the same way, Adam is compared to Pangu (in the 1512 Inscription). The purpose in both instances was to make the text comprehensible to people today…. So there was nothing wrong at the time in using Tianzhu to represent Judea.”
70 clans with 17 surnames
The inscription notes that more than seventy clans entered the Middle Kingdom such as Li, An, Ai, Gao, Mu, Zhao, Jin, Zhou, Zhang, Shi, Huang, Li, Nie, Jin, Zhang, Zuo Bai (有李俺艾高穆赵金周张石黄李聂金张左白七十姓等).
Scholars are uncertain whether the Kaifeng Jews initially settled in Kaifeng with 17 or 70 clans.
Ancestors entered China during the Northern Song
The inscription notes that, during the Song Dynasty, the Jews entered the Middle Kingdom as 17 clans, consisting of 70 families.
As merchants, these Jews paid tribute to their host emperor by presenting the five-colour variegated cotton (五色棉). The fact that the Kaifeng Jews had a large amount of cotton suggests they travelled to China from India; at the time, China had not yet cultivated cotton. Therefore, high-quality cotton fabric was often imported from South Asia.
It is interesting to note that the more recent the creation of the tablet, the further back the text claimed the Jews entered China.
The earliest of these three inscriptions, 1489, claimed the Jews entered during the Song Dynasty (960–1279); the last of these three inscriptions, 1663, indicates the Zhou Dynasty (1045-256 BCE). It is possible this is due to misinterpretation of previous descriptions during the creation of a new one.
The 1489 and 1512 tablets both state the Jewish patriarch Abraham established Judaism during the period that coincided with China's Zhou Dynasty. Thus, it is possible that the composer of the 1663 Inscription might have thought this implied the Jews had entered China during the Zhou Dynasty.
Professor Michael Pollak suggests it was less likely that this was a mistake and more likely it was a "protective maneuver" to cast an aura of antiquity to afford the Jews more respect from the natives in a land that honours the passage of time.
Paid tribute of western cloth to the Song Court
A tribute of western cloth was paid to the Song Court (进贡西洋布於宋) by the Jews.
Welcomed by Song emperor to settle down in Kaifeng
Jewish delegation pay tribute to the Song court [Zane Archives]
The emperor was pleased by this act of respect from the Jews; in return, he gave the congregation his blessing: Be part of my Middle Kingdom, follow the custom of your ancestors, stay in Kaifeng (归我中夏, 遵守祖风, 留遗汴梁). On this invitation, the Jews settled down in Bianliang (汴梁), modern-day Kaifeng.
Many scholars believe the mention of "western cloth" as tribute means these Israelites were traders. Zhao Ping-yu, a modern Kaifeng Jew who used to work for the local Tax Bureau, in an article published by the New York Times, titled Ancient Jews of China: The Last Trace is Fading, dated 18th May 1982, said, “In that period, China was quite developed in silk, but its cotton cloth was backward. There is another legend that they came to trade, but I believe they came to donate cloth, because if they were only traders, the government would not have let them settle in Kaifeng, which was then the capital of China.”
The first Synagogue was built in 1163 by Abdula
The synagogue was first built in the year 1163, by Andula (宋孝隆兴元年，癸未 … 俺都剌始建寺焉). Andula was probably a Chinese literation of Abdullah, an Arabic name.
Ustad Liewei was likely Rabbi Levy
The Persian word for religious teacher, Ustad (五思达), was used. As per the inscription, Ustad Liewei was the head of the religion (列微五思达领掌其教). Liewei was most probably from the Li Clan, a Chinese transliteration of the western surname of Levy.
Nine of fourteen rabbis were from the Li Clan
The Li Clan led in numbers and importance in the Kaifeng Jewish community, at least until the end of the 17th century.
Nine of the fourteen rabbis listed on the 1489 Stone Inscription and one of the four listed on the 1663 Stone Inscription belonged to the Li family.
Self-referenced as Israelites (一赐乐业)
The opening words of the inscription were very clear: We, the Israelites (夫一赐乐业).
Jin Ying of Ningxia donated land
Jin Ying (金瑛), younger brother of Jin Xuan (金瑄), used his own money to purchase a piece of land near the Kaifeng synagogue and donated it to the synagogue (舍资财置寺地一段).
Sometimes between 1461 and 1465, Jin Xuan donated offering tables, bronze censers, vases, and candleholders to the Kaifeng synagogue.
One of the ancestors of these Jin brothers was the Court President of State Banquets (光禄寺卿). One of their great uncles was a commander of the imperial guards.
Jin of Ningxia and Kaifeng together chose the stone tablet
Jin Ying (金瑛), of Ningxia, and Jin Zhong (金锺), of Kaifeng, appointed Zhao Jun (赵俊) to purchase the stone for inscription (置碑石).
Jin Zhong was also the composer of the 1489 Stone Inscription.
An Cheng bestowed royal surname of Zhao
According to the inscription, in 1421, An Cheng, the physician, via Prince Ting, received from the emperor a present of incense and the permit to restore the synagogue (俺诚医士，永乐十九年奉周府定王传令，赐香重修清真寺).
Furthermore, in the synagogue was respectfully placed the Long Live the Emperor Imperial Tablet, dedicated to the ruling emperor of the Great Ming Dynasty (寺中奉大明皇帝万岁碑).
Also that in the year 1423, the emperor heard about his (An Cheng) contribution and by Imperial Decree bestowed him the last name of Zhao (永乐二十一年以奉闻有功钦赐赵姓).
Zhao Cheng was further promoted to Commander of the Embroidered Robe Body Guard and colonel in the Zhejiang Province army (授锦衣卫指挥陛浙江都指挥佥事).
No images, no spirits, and no superstitious practices
According to some scholars, the inscription’s insistence that the forefathers of their faith made no images (不塑於形象), flattered no spirits and ghost (不陷於神鬼), placed no credence in superstitious practices (不信於邪术), that the spirits and ghosts could not help men (其实神鬼无济), idols could afford them no protection (像态无祐), and superstitious practices could avail them nothing (血书无益) was a subtle expression of the Jewish community mocking Chinese practices; this, however, is just a theory.
Jewish ideas expressed in Confucian language
Even if there was some light critique or mockery of Chinese traditions — and there most likely was not — the inscription used the Chinese language and popular expressions to explain the most Jewish of ideas; quoted Confucius classics and the Chinese canon rather than Jewish literature; strongly emphasised the compatibility between Jewish and Chinese culture, and highlighted a need to cultivate a harmonious relationship.
Confucius is referenced frequently to highlight a connection between Chinese literature and the Jewish faith, thereby justifying their foreign religion with local rationale. Judaism and Confucianism, the inscription stresses, both agree on essential points and differ in secondary ones. The principles of both religions are nothing more than honouring the Way of Heaven (天道), venerating ancestors, giving high regard to the relations between the prince and his ministers; being respectful to parents, living in harmony with wife and children, preserving the distinction between superiors and inferiors, and having neighbourly relations with friends.
The prevalence of Confucius references and other quintessentially Chinese elements in the inscriptions also reflect the actively growing relationship between the Kaifeng Jews and Chinese high society. The Great Ming saw a disproportionately high number of Jews appointed to high positions within the civil service due to their excellent results in the Imperial Examinations. For this reason and more, Professor Xu Xin of Nanjing University referred to the Great Ming Dynasty as a kind of Golden Age for the Kaifeng Jews.
Immanuel Kant (1724–1804) was a German philosopher and ethicist whose ideas and reason fueled the Age of Enlightenment. Although born into a family of Lutheran Protestants, he took an interest in the Kaifeng Jewish community. He argued that it was, in fact, the dissimilarity between Judaism and Confucian that facilitated the survival of the community through the ages. When the belief of the minority aligns with that of the majority, the minority will disappear. His take on the causes and effects of assimilation and cultural dilution is, however, greatly disputed, as many leading scholars on the Kaifeng Jews argue the contrary — the similarities between Judaism and Confucianism allowed the Jews to grow as a community, as they did not stick out as they otherwise would have.
Content of the Inscription
Carving inscription on stone tablet [Zane Archives]
Content extracted from: The Kaifeng Stone Inscriptions, Tiberiu Weisz.
Now Israel established the religion.
Abraham, the Patriarch was the 19th-generation descendant from Pangu and Adam.
Ever since the creation of Heaven and Earth, the Patriarchs transmitted in succession what they had been given and received,
Did not make idols,
Did not flatter the ghosts,
Did not believe in sorcery.
In his time, ghosts were not numerous, idols were without spiritual guidance.
Sorcery was without benefit.
Thinking of those in Heaven
It was light and pure above.
Attained respect without comparison.
The Way of Heaven did not speak
The four seasons revolved and everything was created.
He observed, spring was for birth, summer was for growth, fall was for harvest, winter was for storage.
(Birds) flew, (creatures) lived in water, (animals) were active, and (plants) were planted. (They) were lustrous, humble, open and fallen. The living were self born, the flourishing were self flourishing.
The shapes were self-formed,
the colors self-colored.
The patriarch suddenly woke
and realized this dark mystery.
He set to search the Correct Religion;
he was the assistant to the True Heaven.
He waited wholeheartedly to receive the pure transmission
That time, he established the religion
the origin of which was transmitted to today.
Examining it, it was the 146th year of
the Zhou Dynasty.
Once transmitted, it reached Moses,
the Patriarch of the Correct Religion
Examining it, it was the 613th year of
the Zhou Dynasty.
He was born intelligent and pure
completely righteous and benevolent
Completely principled and virtuous.
He searched for the scriptures on the top of Mount Sinai
He fasted for forty days and nights
Discarded his lustful desires
Absolutely refused sleep and food
He prayed sincerely,
devoted his mind to the Heart of Heaven.
The Correct Scriptures consisted of one book, 53 chapters.
Since its inceptions, its contents
touched upon the subtle and mysterious.
The good ones incited the good-heartedness in people
The evil ones punished the meekness in (creative) people.
Again it was transmitted and reached Ezra,
the Patriarch of the Correct Religion
whose ancestors came from the Patriarch.
He inherited the succession of the
ancestors who “peached the tradition”
He honored Heaven and worshipped the Way.
He explained the mysteries of the Way (Dao).
The Way must be based on the Pure,
on Truth, on Rites and on Worship.
The Pure is unique without second.
The Truth is correct without evil.
The Rites are simply respect.
Worship follows the Rites.
During their daily activity, people
cannot forget Heaven, not even for a moment.
Only in the morning, noon, and evening,
Three times a day they prayed.
This was the true principle of the Tian Dao (The Way of Heaven).
How did the Patriarchal sages rectify their reverences?
First they washed their bodies, changed their clothes.
Then they “purified their natural rulers” (mind)
Then “they rectified their natural senses.”
then they respectfully entered the Way of the Scriptures.
“The Way (Dao) is without shape and image.”
Meanwhile(I) will tell you the
practice of worshipping Heaven and prayer.
It was as follows:
“First, bend the body and pray,
the Dao is in the bowing
Then stand without leaning and pray,
the Dao is in the standing.
Be quiet and keep up the silent prayer.
Do not forget it is Heaven.
Moving, inquiring and singing in prayer.
Do not disregard, it is Heaven.
Retreat three steps, suddenly behind,
The Prayer is behind.
Advance five steps, look up in front,
The Prayer is in the front.
Bow to the left and pray
And the good Dao is on the left.
Bow to the right and pray,
The not-good Dao is on the right.
Lift the head and pray,
The Dao is above.
Lower the head and pray,
Dao is not far.
Finally, worship Dao;
the honor is in the worship.
Alas, to worship Heaven
and not to honor the ancestors
was (like) not offering sacrifice
to the (deceased) forefathers.
When in the spring and autumn,
sacrifice was offered to the
ancestors and forefathers (the worshippers),
“served the dead as you were to serve the living,
served the forgotten as you were to serve the survived.”
Tied oxen and tied sheet were
“offered as food in their respective seasons.”
Did not use the passing way of the
Forefathers as (an excuse) to not pray.
The limit every month was four days of fasting.
Fasting was the gateway to enter Dao.
It was the foundation of the virtue.
One did a good deed today,
One did a good deed tomorrow,
Good deeds started to accumulate.
until fasting.
Then all evil was not done,
All good was carried out.
The seven days of good (deeds) ended
The week returned to the beginning.
As the Book of Changes had a saying that meant:
“Auspicious man doing good,
Finds the day insufficient.”
During the period of four seasons
There were four days of fasting.
All the ancestors suffered calamities.
We requited the ancestors
by offering sacrifice (to the deceased).
There was absolutely no drinks and food.
One day there was a big fast
Praying to ask Heaven
To repent the failures of the previous days.
It was to initiate the new good (deeds) of today
This was what the sages called
In the hexagram I (Increase) of the
Book of Changes, it said:
“Wind and thunder, the image is increase
When the Superior man,
If he sees good, he initiates it
If he he has faults, he changes it”
This was called compatible.
Alas, the religion of the Dao
Was transmitted and received in succession
Since its coming, its origin in India
It came on diving commands.
There were: Li, Yan, Ai, Gao,
Mu, Zhao, Qin, Zhou, Zhang,
Shi, Huang, Li, Nie, Qin, Zhang,
Zuo, Bai, etc., 70 surnames.
They entered to bring Western cloth
as tribute to the Song (Dynasty).
The Emperor said: “You returned to my
China, Honor and observe the customs
Of your ancestors.”
Bianliang was abandoned
(When) Emperor Lung came to power
In the first year, in the gui wei year,
Levites and Wusida led the religion.
Andula started to build a temple.
(Then) in the 16th year of the (Emperor)
Zhiyuan of the Mongol Dynasty
In the ji mao year
wusida rebuilt the ancient monastery
The Pure and Truth Temple sat in the back of
Southeast of Earth Market Character Street.
On four sides, it was to 35 Zhang.
At the time, when our Emperor Gao, Taizu,
Of the Great Ming founded the Dynasty.
First he pacified the Under Heaven.
Soldiers and people all returned,
Among those who became sinicized,
all were granted land
To settle peacefully and enjoy
Their occupation in the villages.
“It was a sincere thought
And benevolence at heart”
And thus, the synagogue could not be
Without people in charge.
Only (such people as) Licheng, Lishi,
Anping and disciples (tu) Aiduan, Ligui, Lijie,
Lisheng, Ligang, Aijing, Zhouan,
Lirong, Liliang, Lizhi, Zhanghao, and others
Fluent and knowledgeable about the Correct Scriptures
Advised people to do good (deeds)
Were called manla.
Their Way of the Religion was transmitted in succession.
Even today, the clothing, the caps, the rites and music
Honored and followed the rules of the times.
The language was active and passive.
Conformed to the sources of old documents.
Everybody observed the written laws
(Everybody) knew to worship Heaven
and (everybody) honored the ancestors and
Were loyal to the prince and filial to the parents
It was due to the efforts of all.
Ancheng, a physician in the 19th year of Yongle,
Received a proclamation from Prince Ding of
the Zhou Prefecture making it public that
He “bestowed incest” to rebuilt and
restore the Pure and True Temple.
In the temple was (placed)
The order of the Great Ming
The “Long Long Life” tablet.
In the 21st year of Yongle,
an imperial memorial conferred upon him
For his meritorious services
The surname of Chao.
He received the rank of Military
Commissioner in the Embroidered Uniform Guard.
And was promoted to Assistant Military
Commissioner of Zhejiang.
In the 10th year of Zhengtong
Lirong and Liliang, they themselves provided funds
to rebuild the three front sections of the temple.
In the 5th year of Tianxun
The water of the river inundated,
The foundation hardly survived.
Aijing and others presented a petition (that):
“According to a previous permit (granted)
By the Vice Governor of the Metropolitan
Prefecture of Henan, and the Officer of the Treasury, etc.
this old monastery of The Pure and
True Temple had ‘permit granted’ stamp
From the Zhi-yuan year…”
Lirong again provided funds
To raise and construct it farther in the back,
It was completely adorned with brilliant gilt and colors.
It was quite new.
Chenghua, Gaojian, Gaorui, and Gaohung
contributed their own funds
To add three sections to the rear of the re-construction,
It was completely adorned with brilliant gilt and colors.
Placed (in it) were three scrolls of the Daojing.
On the outside they made a corridor
Connecting with the Front Hall,
It was planned to last forever.
It was more or less the history of this temple.
During Tianxun period
Shipin, Lirong, Gaojian, and Zhangxuan
Obtained a copy of the Daojing
of this religion in Ningpo.
Chaoying of Ningpo offered a copy of the scriptures
He presented and returned it to
the temple in Bianliang.
Gaonian, having a licentiate degree,
Was appointed County Magistrate of the
County of Zhi in Hui Zhou.
Anjun, a holder of Master degree, was appointed
As Chief Administrator of (Prince) De’s Establishment.
Jinxuan of Ningxia.
His forefather ancestor was in charge of the
Court of Imperial Entertainment as Chief Minister.
His uncle, ancestor Sheng, was in charge of the
Advance Guards of the Imperial Escort.
Xuan bought and placed the table of offering,
the bronze censer, the flower vase, and the candlesticks.
And his younger brother Ying
in the second year of Hongzhi,
Contributed funds to place the temple
on this section of land.
Ying and Zhong commissioned Chaojun
to place the stone inscription.
Andula laid the foundation and started the work
Lirong and Gaohung completed the work,
They deserved the praise with the Temple.
All the families contributed to a common treasury
for the Scripture Rolls, Scripture floor,
Scripture table, the racks, the balustrade,
the table of offering, drapes and all articles,
utensils and vessels.
And also for use of the decorations,
Paintings and ornaments
It was grand and imposing.
When I ponder of the Three Religions (三教),
Each has temples where they honor their Lord.
The Confucians have the Dacheng Temple,
Where they honor and worship Confucius.
The Buddhists have the Shengrong Temple,
Where they nonor Muniu.
The Daoists have the Yuhuang Temple,
Where they worship the Three Pures.
The Pure and Truth have the Israelite Temple,
where they worship Huangtian (皇天).
Although the religion of Confucius and this
religion are similar as a whole and different in details,
Both are determined and set in ways.
Nevertheless they also
Worship the Heavenly Dao.
Honor the ancestors
Respect the relationship between the Prince and Minister
Filial to their fathers and mothers
Peaceful to wives and children
Have order in the social ranks
Interact with friends
And do not make exceptions to the Five Relationships.
Alas, disciples knew the Truth and Pure Temple,
They prayed and worshipped.
But who would have thought that,
The Great Source originated in Heaven.
And it was transmitted in succession from antiquity to today.
It cannot be false!
Although this religion was respected and honored
As it were favored by Heaven,
How did the disciples seek the “field of happiness” and
Planned on making gains and earn a living?
(They) received kindness from the Prince,
Lived on the income from the Prince
(They) only exerted in prayers
To inform Heaven of their sincerity
Which meant “Boundless loyalty to the country and Prince.”
May the Great Emperor of the Ming
His virtue surpass that of Yu and Tang
and His Highness that of Yao and Xun.
His intelligence and intuitive wisdom
Be bright like the Sun and Moon
His kindness and love be as
Expansive as that of Heaven and Earth
The prosperity of the country be long
And may His Highness live to many years
And the Imperial domain to be strong.
“Heavens be perpetual and
Earth last forever”
“Good Harvest and Prosperity”
Together we may enjoy the prosperity of peace.
Carved in metal and stone
To be used and transmitted forever
Composed by Jinzhong, graduate, advanced scholar,
Prefecture of Kaifeng.
Written by Zaozuo, graduate, granary worker,
scholar, Xiangfu County.
Recorded by Furu, graduate, granary worker,
scholar, Kaifeng Prefecture.
Erected in the second year of Hongzhi period
On an auspicious summer month of ji-yu
By the offering of the Pure and Truth
Jinying of Ninxia and Jinli of Xiangfu
Masons Wuliang and Wuzun.